Saturday of the 23rd week in Ordinary Time

Christ Jesus, the true Son of God, came into the world to save sinners, of whom (says St. Paul) I am the chief, the first, the greatest. (Witham)

12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; 13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. 14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. 15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. 16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. 17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

Here the apostle, I. Returns thanks to Jesus Christ for putting him into the ministry. Observe, 1. It is Christ's work to put men into the ministry, Acts xxvi. 16, 17 . God condemned the false prophets among the Jews in these words, I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied, Jer. xxiii. 21 . Ministers, properly speaking, cannot make themselves ministers; for it is Christ's work, as king and head, prophet and teacher, of his church. 2. Those whom he puts into the ministry he fits for it; whom he calls he qualifies. Those ministers who are no way fit for their work, nor have ability for it, are not of Christ's putting into the ministry, though there are different qualifications as to gifts and graces. 3. Christ gives not only ability, but fidelity, to those whom he puts into the ministry: He counted me faithful; and none are counted faithful but those whom he makes so. Christ's ministers are trusty servants, and they ought to be so, having so great a trust committed to them. 4. A call to the ministry is a great favour, for which those who are so called ought to give thanks to Jesus Christ: I thank Christ Jesus our Lord, who hath put me into the ministry.

II. The more to magnify the grace of Christ in putting him into the ministry, he gives an account of his conversion.

1. What he was before his conversion: A blasphemer, a persecutor, and injurious. Saul breathed out threatenings and slaughter against the disciples of the Lord, Acts ix. 1 . He made havoc of the church, Acts viii. 3 . He was a blasphemer of God, a persecutor of the saints, and injurious to both. Frequently those who are designed for great and eminent services are left to themselves before their conversion, to fall into great wickedness, that the mercy of God may be the more glorified in their remission, and the grace of God in their regeneration. The greatness of sin is no bar to our acceptance with God, no, nor to our being employed for him, if it be truly repented of. Observe here, (1.) Blasphemy, persecution, and injuriousness, are very great and heinous sins, and those who are guilty of them are sinners before God exceedingly. To blaspheme God is immediately and directly to strike at God; to persecute his people is to endeavour to wound him through their sides; and to be injurious is to be like Ishmael, whose hand was against every one, and every one was against him; for such invade God's prerogative, and encroach upon the liberties of their fellow-creatures. (2.) True penitents, to serve a good purpose, will not be backward to own their former condition before they were brought home to God: this good apostle often confessed what his former life had been, as Acts xxii. 4 ; xxvi. 10, 11 .

2. The great favour of God to him: But I obtained mercy. This was a blessed but indeed, a great favour, that so notorious a rebel should find mercy with his prince.

(1.) If Paul had persecuted the Christians wilfully, knowing them to be the people of God, for aught I know he had been guilty of the unpardonable sin; but, because he did it ignorantly and in unbelief, he obtained mercy. Note, [1.] What we do ignorantly is a less crime than what we do knowingly; yet a sin of ignorance is a sin, for he that knew not his Master's will, but did commit things worthy of stripes, shall be beaten with few stripes, Luke xii. 48 . Ignorance in some cases will extenuate a crime, though it do not take it away. [2.] Unbelief is at the bottom of what sinners do ignorantly; they do not believe God's threatenings, otherwise they could not do as they do. [3.] For these reasons Paul obtained mercy: But I obtained mercy, because I did it ignorantly, in unbelief. [4.] Here was mercy for a blasphemer, a persecutor, and an injurious person: " But I obtained mercy, I a blasphemer," &c.

(2.) Here he takes notice of the abundant grace of Jesus Christ, v. 14 . The conversion and salvation of great sinners are owing to the grace of Christ, his exceedingly abundant grace, even that grace of Christ which appears in his glorious gospel ( v. 15 ): This is a faithful saying, &c. Here we have the sum of the whole gospel, that Jesus Christ came into the world. The Son of God took upon him our nature, was made flesh, and dwelt among us, John i. 14 . He came into the world, not to call the righteous but sinners to repentance, Matt. ix. 13 . His errand into the world was to seek and find, and so save, those that were lost, Luke xix. 10 . The ratification of this is that it is a faithful saying, and worthy of all acceptation. It is good news, worthy of all acceptation; and yet not too good to be true, for it is a faithful saying. It is a faithful saying, and therefore worthy to be embraced in the arms of faith: it is worthy of all acceptation, and therefore to be received with holy love, which refers to the foregoing verse , where the grace of Christ is said to abound in faith and love. In the close of the verse Paul applies it to himself: Of whom I am chief. Paul was a sinner of the first rank; so he acknowledges himself to have been, for he breathed out threatenings and slaughter against the disciples of the Lord, &c., Acts ix. 1, 2 . Persecutors are some of the worst of sinners: such a one Paul had been. Or, of whom I am chief, that is, of pardoned sinners I am chief. It is an expression of his great humility; he that elsewhere calls himself the least of all saints ( Eph. iii. 8 ) here calls himself the chief of sinners. Observe, [1.] Christ Jesus has come into the world; the prophecies concerning his coming are now fulfilled. [2.] He came to save sinners; he came to save those who could not save and help themselves. [3.] Blasphemers and persecutors are the chief of sinners, so Paul reckoned them. [4.] The chief of sinners may become the chief of saints; so this apostle was, for he was not a whit behind the very chief apostles ( 2 Cor. xi. 5 ), for Christ came to save the chief of sinners. [5.] This is a very great truth, it is a faithful saying; these are true and faithful words, which may be depended on. [6.] It deserves to be received, to be believed by us all, for our comfort and encouragement.

(3.) The mercy which Paul found with God, notwithstanding his great wickedness before his conversion, he speaks of,

[1.] For the encouragement of others to repent and believe ( v. 16 ): For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to those who should hereafter believe. It was an instance of the long-suffering of Christ that he would bear so much with one who had been so very provoking; and it was designed for a pattern to all others, that the greatest sinners might not despair of mercy with God. Note here, First, Our apostle was one of the first great sinners converted to Christianity. Secondly, He was converted, and obtained mercy, for the sake of others as well as of himself; he was a pattern to others. Thirdly, The Lord Jesus Christ shows great long-suffering in the conversion of great sinners. Fourthly, Those who obtain mercy believe on the Lord Jesus Christ; for without faith it is impossible to please God, Heb. xi. 6 . Fifthly, Those who believe on Christ believe on him to life everlasting; they believe to the saving of the soul, Heb. x. 39 .

15. faithful-- worthy of credit, because "God" who says it "is faithful" to His word ( 1Co 1:9 ; 1Th 5:24 ; 2Th 3:3 ; Re 21:5 ; 22:6 ). This seems to have become an axiomatic saying among Christians the phrase, "faithful saying," is peculiar to the Pastoral Epistles ( 1Ti 2:11 ; 4:9 ; Tit 3:8 ). Translate as Greek, "Faithful is the saying."

all-- all possible; full; to be received by all, and with all the faculties of the soul, mind, and heart. Paul, unlike the false teachers ( 1Ti 1:7 ), understands what he is saying, and whereof he affirms; and by his simplicity of style and subject, setting forth the grand fundamental truth of salvation through Christ, confutes the false teachers' abstruse and unpractical speculations ( 1Co 1:18-28 ; Tit 2:1 ).

acceptation-- reception (as of a boon) into the heart, as well as the understanding, with all gladness; this is faith acting on the Gospel offer, and welcoming and appropriating it ( Ac 2:41 ).

Christ-- as promised.

Jesus-- as manifested [Bengel].

came into the world-- which was full of sin ( Joh 1:29 ; Ro 5:12 ; 1Jo 2:2 ). This implies His pre-existence. Joh 1:9 , Greek, "the true Light that, coming into the world, lighteth every man."

to save sinners-- even notable sinners like Saul of Tarsus. His instance was without a rival since the ascension, in point of the greatness of the sin and the greatness of the mercy: that the consenter to Stephen, the proto-martyr's death, should be the successor of the same!

I am-- not merely, "I was chief" ( 1Co 15:9 ; Ep 3:8 ; compare Lu 18:13 ). To each believer his own sins must always appear, as long as he lives, greater than those of others, which he never can know as he can know his own.

chief-- the same Greek as in 1Ti 1:16 , "first," which alludes to this fifteenth verse, Translate in both verses, "foremost." Well might he infer where there was mercy for him, there is mercy for all who will come to Christ ( Mt 18:11 ; Lu 19:10 ).

16. Howbeit-- Greek, "But"; contrasting his own conscious sinfulness with God's gracious visitation of him in mercy.

for this cause-- for this very purpose.

that in me-- in my case.

first-- "foremost." As I was "foremost" (Greek for chief, 1Ti 1:15 ) in sin, so God has made me the "foremost" sample of mercy.

show-- to His own glory (the middle Greek, voice), Ep 2:7 .

all long-suffering-- Greek, "the whole (of His) long-suffering," namely, in bearing so long with me while I was a persecutor.

a pattern-- a sample ( 1Co 10:6 , 11 ) to assure the greatest sinners of the certainty that they shall not be rejected in coming to Christ, since even Saul found mercy. So David made his own case of pardon, notwithstanding the greatness of his sin, a sample to encourage other sinners to seek pardon ( Psa 32:5 , 6 ). The Greek for "pattern" is sometimes used for a "sketch" or outline--the filling up to take place in each man's own case.

believe on him-- Belief rests ON Him as the only foundation on which faith relies.

to life everlasting-- the ultimate aim which faith always keeps in view ( Tit 1:2 ).

17. A suitable conclusion to the beautifully simple enunciation of the Gospel, of which his own history is a living sample or pattern. It is from the experimental sense of grace that the doxology flows [Bengel].

the King, eternal-- literally, "King of the (eternal) ages." The Septuagint translates Ex 15:18 , "The Lord shall reign for ages and beyond them." Psa 145:13 , Margin, "Thy kingdom is an everlasting kingdom," literally, "a kingdom of all ages." The "life everlasting" ( 1Ti 1:16 ) suggested here "the King eternal," or everlasting. It answers also to "for ever and ever" at the close, literally, "to the ages of the ages" (the countless succession of ages made up of ages).

immortal-- The oldest manuscripts read, "incorruptible." The Vulgate, however, and one very old manuscript read as English Version ( Ro 1:23 ).

invisible-- ( 1Ti 6:16 ; Ex 33:20 ; Joh 1:18 ; Col 1:15 ; He 11:27 ).

the only wise God-- The oldest manuscripts omit "wise," which probably crept in from Ro 16:27 , where it is more appropriate to the context than here (compare Jude 25). "The only Potentate" ( 1Ti 6:15 ; Psa 86:10 ; Joh 5:44 ).

for ever, &c.-- See note, above. The thought of eternity (terrible as it is to unbelievers) is delightful to those assured of grace ( 1Ti 1:16 ) [Bengel].

1. ...When ye hear sung in the Psalms, "Praise the Lord, ye children"

(ver. 1); imagine not that that exhortation pertaineth not unto you, because having already passed the youth of the body, ye are either blooming in the prime of manhood, or growing gray with the honours of old age: for unto all of you the Apostle saith, "Brethren, be not children in understanding; howbeit, in malice be ye children, but in understanding be men." What malice in particular, save pride? For it is pride that, presuming in false greatness, suffereth not man to walk along the narrow path, and to enter by the narrow gate; but the child easily entereth through the narrow entrance; and thus no man, save as a child, entereth into the kingdom of heaven. "Praise the Name of the Lord."...Let Him therefore be alway proclaimed: "Blessed be the Name of the Lord, from this time forth for evermore"

(ver. 2). Let Him be proclaimed everywhere: "From the rising up of the sun unto the going down of the same, praise ye the Name of the Lord"

(ver. 3).

2. If any of the holy children who praise the Name of the Lord were to ask of me and say to me, "for evermore" I understand to mean unto all eternity: but why "from this," and why is not the Name of the Lord blessed before this, and before all ages? I will answer the infant, who asketh not in contumacy. Unto you it is said, masters and children, unto you it is said, "Praise the Name of the Lord; blessed be the Name of the Lord:" let the Name of the Lord be blessed, "from this," that is, from the moment ye speak these words. For ye begin to praise, but praise ye without end....Or, since in this passage he seemeth to signify rather humility than childhood, the contrary of which is the vain and false greatness of pride; and for this reason none but children praise the Lord, since the proud know not how to praise Him; let old age be childlike, and your childhood like old age; that is, that neither may your wisdom be with pride, nor your humility without wisdom, that ye may "praise the Lord from this for evermore." Wherever the Church of Christ is diffused in her childlike saints, "Praise ye the Name of the Lord;" that is, "from the rising up of the sun unto the going down of the same."

3. "The Lord is high above all heathen"

(ver. 4). The heathen are men: what wonder if the Lord be above all men? They see with their eyes those whom they worship high above themselves to shine in heaven, the sun and moon and stars, creatures which they serve while they neglect the Creator. But not only "is the Lord high above all heathen;" but "His glory" also "is above the heavens." The heavens look up unto Him above themselves; and the humble have Him together with them, who do not worship the heavens instead of Him, though placed in the flesh beneath the heavens.

4. "Who is like unto the Lord our God, that hath His dwelling so high; and yet beholdeth the humble?"

(ver. 5). Any one would think that He dwelleth in the lofty heavens, whence He may behold the humble things on earth; but "He beholdeth the humble things that are in heaven and earth"

(ver. 6): what then is His high dwelling, whence He beholdeth the humble things that are in heaven and earth? Are the humble things He beholdeth His own high dwelling itself? For He thus exalteth the humble, so as not to make them proud. He therefore both dwelleth in those whom He raiseth high, and maketh them heaven for Himself, that is, His own abode; and by seeing them not proud, but constantly subject to Himself, He beholdeth even in heaven itself these very humble things, in whom raised on high He dwelleth. For the Spirit thus speaketh through Isaiah: "Thus saith the Highest that dwelleth on high, that inhabiteth eternity; the Lord Most High, dwelling in the holy." He hath expounded what He meant by dwelling on high, by the more full expression, "dwelling in the holy."...

5. And he hath moved us also to enquire whether the Lord our God beholdeth the same humble things in heaven and in earth: or different humble things in heaven to what He beholdeth on earth....But if the Lord our God beholdeth other humble things in heaven to what He doth on earth; I suppose that He already beholdeth in heaven those whom He hath called, and in whom He dwelleth; while on earth He beholdeth those whom He is now calling, that He may dwell in them. For He hath the one with Him musing on heavenly things, the others He is waking, while they yet dream things earthly. But since it is difficult to call even those humble, who have not as yet submitted their necks in piety to the gracious yoke of Christ, since the divine writings throughout the whole Psalm warn us to understand holy by the word humble; there is also another interpretation, which, Beloved, ye may consider with me. I believe that those are now meant by heavens who shall sit upon twelve thrones, and shall judge with the Lord; and under the name of the earth, the rest of the multitude of the blessed, who shall be set on the right hand, that through works of mercy they may be praised and received into everlasting habitations by those whom they have made friends to themselves from the mammon of unrighteousness in this mortal life. ...

6. "He taketh up the destitute out of the dust, and lifteth the poor out of the mire"

(ver. 7); "that He may set Him with the princes, even with the princes of His people"

Alleluia. The Jews style this, and the five following psalms, "the great Alleluia," which they sing after eating the paschal lamb. Eusebius adds, "a psalm of Aggæus and Zacharias," as it seems to speak of the captives, who return thanks for their deliverance; (Isaias xlv. 6., &c.; Calmet) or David has left this model of thanksgiving for all. (Berthier) --- Children. Hebrew, "slaves." (Menochius) --- The Greek and Latin may signify both. (Haydock) --- He addresses the Levites, who were addicted to God's service, or the new converts, who were become docile like little children, (1 Peter ii. 2., and Psalm viii. 3.; Calmet) and in a word, (Haydock) all God's servants. (Worthington)

Same. All the day long, (Calmet) or rather in all places. (Muis) (Malachias i. 10.) (St. Chrysostom)

Earth. Providence watches over all, Psalm cxxxvii. 6. (Haydock) --- With respect to God, even those who are in heaven are low. (Worthington)

Poor. Jesus Christ and his servants, as well as Joseph, Mardochai, &c., 1 Kings ii. 8., and Luke i. 51. (Calmet)

1 Praise ye the Lord . Praise, O ye servants of the Lord , praise the name of the Lord . 2 Blessed be the name of the Lord from this time forth and for evermore. 3 From the rising of the sun unto the going down of the same the Lord 's name is to be praised. 4 The Lord is high above all nations, and his glory above the heavens. 5 Who is like unto the Lord our God, who dwelleth on high, 6 Who humbleth himself to behold the things that are in heaven, and in the earth! 7 He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill; 8 That he may set him with princes, even with the princes of his people. 9 He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the Lord .

In this psalm,

I. We are extorted to give glory to God, to give him the glory due to his name.

1. The invitation is very pressing: praise you the Lord, and again and again, Praise him, praise him; blessed be his name, for it is to be praised, v. 1-3 . This intimates, (1.) That it is a necessary and most excellent duty, greatly pleasing to God, and has a large room in religion. (2.) That it is a duty we should much abound in, in which we should be frequently employed and greatly enlarged. (3.) That it is work which we are very backward to, and which we need to be engaged and excited to by precept upon precept and line upon line. (4.) That those who are much in praising God themselves will court others to it, both because they find the weight of the work, and that there is need of all the help they can fetch in (there is employment for all hearts, all hands, and all little enough), and because they find the pleasure of it, which they wish all their friends may share in.

2. The invitation is very extensive. Observe, (1.) From whom God has praise—from his own people; they are here called upon to praise God, as those that will answer the call: Praise, O you servants of the Lord! They have most reason to praise him; for those that attend him as his servants know him best and receive most of his favours. And it is their business to praise him; that is the work required of them as his servants: it is easy pleasant work to speak well of their Master, and do him what honour they can; if they do not, who should? Some understand it of the Levites; but, if so, all Christians are a royal priesthood, to show forth the praises of him that has called them, 1 Pet. ii. 9 . The angels are the servants of the Lord; they need not be called upon by us to praise God, yet it is a comfort to us that they do praise him, and that they praise him better than we can. (2.) From whom he ought to have praise. [1.] From all ages ( v. 2 )— from this time forth for evermore. Let not this work die with us, but let us be doing it in a better world, and let those that come after us be doing it in this. Let not our seed degenerate, but let God be praised through all the generations of time, and not in this only. We must bless the Lord in our day, by saying, with the psalmist, Blessed be his name now and always. [2.] From all places— from the rising of the sun to the going down of the same, that is, throughout the habitable world. Let all that enjoy the benefit of the sun rising (and those that do so must count upon it that the sun will set) give thanks for that light to the Father of lights. God's name is to be praised; it ought to be praised by all nations; for in every place, from east to west, there appear the manifest proofs and products of his wisdom, power, and goodness; and it is to be lamented that so great a part of mankind are ignorant of him, and give that praise to others which is due to him alone. But perhaps there is more in it; as the former verse gave us a glimpse of the kingdom of glory, intimating that God's name shall be blessed for ever (when time shall be no more that praise shall be the work of heaven), so this verse gives us a glimpse of the kingdom of grace in the gospel-dispensation of it. When the church shall no longer be confined to the Jewish nation, but shall spread itself all the world over, when in every place spiritual incense shall be offered to our God ( Mal. i. 11 ), then from the rising to the setting of the sun the Lord's name shall be praised by some in all countries.

II. We are here directed what to give him the glory of.

1. Let us look up with an eye of faith, and see how high his glory is in the upper world, and mention that to his praise, v. 4, 5 . We are, in our praises, to exalt his name, for he is high, his glory is high. (1.) High above all nations, their kings though ever so pompous, their people though ever so numerous. Whether it be true of an earthly king or no that though he is major singulis—greater than individuals, he is minor universis—less than the whole, we will not dispute; but we are sure it is not true of the King of kings. Put all the nations together, and he is above them all; they are before him as the drop of the bucket and the small dust of the balance, Isa. lx. 15 , 17 . Let all nations think and speak highly of God, for he is high above them all. (2.) High above the heavens; the throne of his glory is in the highest heavens, which should raise our hearts in praising him, Lam. iii. 41 . His glory is above the heavens, that is, above the angels; he is above what they are, for their brightness is nothing to his,—above what they do, for they are under his command and do his pleasure,—and above what even they can speak him to be. He is exalted above all blessing and praise, not only all ours, but all theirs. We must therefore say, with holy admiration, Who is like unto the Lord our God? who of all the princes and potentates of the earth? who of all the bright and blessed spirits above? None can equal him, none dare compare with him. God is to be praised as transcendently, incomparably, and infinitely great; for he dwells on high, and from on high sees all, and rules all, and justly attracts all praise to himself.

2. Let us look around with an eye of observation, and see how extensive his goodness is in the lower world, and mention that to his praise. He is a God who exalts himself to dwell, who humbles himself in heaven, and in earth. Some think there is a transposition, He exalts himself to dwell in heaven, he humbles himself to behold on earth; but the sense is plain enough as we take it, only observe, God is said to exalt himself and to humble himself, both are his own act and deed; as he is self-existent, so he is both the fountain of his own honour and the spring of his own grace; God's condescending goodness appears,

(1.) In the cognizance he takes of the world below him. His glory is above the nations and above the heavens, and yet neither is neglected by him. God is great, yet he despises not any, Job xxxvi. 5 . He humbles himself to behold all his creatures, all his subjects, though he is infinitely above them. Considering the infinite perfection, sufficiency, and felicity of the divine nature, it must be acknowledged as an act of wonderful condescension that God is pleased to take into the thoughts of his eternal counsel, and into the hand of his universal Providence, both the armies of heaven and the inhabitants of the earth ( Dan. iv. 35 ); even in this dominion he humbles himself. [1.] It is condescension in him to behold the things in heaven, to support the beings, direct the motions, and accept the praises and services, of the angels themselves; for he needs them not, nor is benefited by them. [2.] Much more is it condescension in him to behold the things that are in the earth, to visit the sons of men, and regard them, to order and overrule their affairs, and to take notice of what they say and do, that he may fill the earth with his goodness, and so set us an example of stooping to do good, of taking notice of, and concerning ourselves about, our inferiors. If it be such condescension for God to behold things in heaven and earth, what an amazing condescension was it for the Son of God to come from heaven to earth and take our nature upon him, that he might seek and save those that were lost! Herein indeed he humbled himself.

(2.) In the particular favour he sometimes shows to the least and lowest of the inhabitants of this meaner lower world. He not only beholds the great things in the earth, but the meanest, and those things which great men commonly overlook. Not does he merely behold them, but does wonders for them, and things that are very surprising, out of the common road of providence and chain of causes, which shows that the world is governed, not by a course of nature, for that would always run in the same channel, but by a God of nature, who delights in doing things we looked not for. [1.] Those that have been long despicable are sometimes, on a sudden, made honourable ( v. 7, 8 ): He raises up the poor out of the dust, that he may set him with princes. First, Thus God does sometimes magnify himself, and his own wisdom, power, and sovereignty. When he has some great work to do he chooses to employ those in it that were least likely, and least thought of for it by themselves or others, to the highest post of honour: Gideon is fetched from threshing, Saul from seeking the asses, and David from keeping the sheep; the apostles are sent from fishing to be fishers of men. The treasure of the gospel is put into earthen vessels, and the weak and foolish ones of the world are pitched upon to be preachers of it, to confound the wise and mighty ( 1 Cor. i. 27, 28 ), that the excellency of the power may be of God, and all may see that promotion comes from him. Secondly, Thus God does sometimes reward the eminent piety and patience of his people who have long groaned under the burden of poverty and disgrace. When Joseph's virtue was tried and manifested he was raised from the prison-dust and set with princes. Those that are wise will observe such returns of Providence, and will understand by them the loving-kindness of the Lord. Some have applied this to the work of redemption by Jesus Christ, and not unfitly; for through him poor fallen men are raised out of the dust (one of the Jewish rabbies applies it to the resurrection of the dead), nay, out of the dunghill of sin, and set among princes, among angels, those princes of his people. Hannah had sung to this purport, 1 Sam. ii. 6-8 . [2.] Those that have been long barren are sometimes, on a sudden, made fruitful, v. 9 . This may look back to Sarah and Rebecca, Rachel, Hannah, and Samson's mother, or forward to Elizabeth; and many such instances there have been, in which God has looked on the affliction of his handmaids and taken away their reproach. He makes the barren woman to keep house, not only builds up the family, but thereby finds the heads of the family something to do. Note, Those that have the comfort of a family must take the care of it; bearing children and guiding the house are put together, 1 Tim. v. 14 . When God sets the barren in a family he expects that she should look well to the ways of her household, Prov. xxxi. 27 . She is said to be a joyful mother of children, not only because, even in common cases, the pain is forgotten, for joy that a man-child is born into the world, but there is particular joy when a child is born to those that have been long childless (as Luke i. 14 ) and therefore there ought to be particular thanksgiving. Praise you the Lord. Yet, in this case, rejoice with trembling; for, though the sorrowful mother be made joyful, the joyful mother may be made sorrowful again, if the children be either removed from her or embittered to her. This, therefore, may be applied to the gospel-church among the Gentiles (the building of which is illustrated by this similitude, Isa. liv. 1 , Sing, O barren! thou that didst not bear, and Gal. iv. 27 ), for which we, who, being sinners of the Gentiles, are children of the desolate, have reason to say, Praise you the Lord.

1-3. Earnestness and zeal are denoted by the emphatic repetitions.

servants of the Lord-- or, all the people of God.

name of the Lord-- perfections ( Psa 5:11 ; 111:9 ).

4-6. God's exaltation enhances His condescension;

7-8. which condescension is illustrated as often in raising the worthy poor and needy to honor (compare 1Sa 2:8 ; Psa 44:25 ).

CHAPTER 6

Ver. 1.And it came to pass on the second Sabbath after the first.On the second Sabbath. The Arabic version.

What was this Sabbath?

1. The eighth day of unleavened bread or the last day of the Passover. Epiphanius, Vetablus, and others.

The first day of unleavened bread or the second day of the Passover, and therefore both the first and second Sabbath or Feast-day. Isidore, Euthymius, and another.

3. The Feast of Pentecost. The second or next greatest to the Passover. Maldonatus.

4. I however consider that this Sabbath was not a feast but a Sabbath in the strict sense of the word, i.e. a day on which the Jews were forbidden even to prepare their food (Exo_35:3), which they were permitted to do on other feasts (Exo_12:16).

That this is the true interpretation is clear from the other Evangelists, who speak of this day as simply a Sabbath.

(In accordance with À Lapide the Revised Version reads, "Now it came to pass on a Sabbath.")

But why is this Sabbath called the second after the first?

1. Because it followed on a feast (Theophylact); or, as others hold, because it was followed by a feast, and thus became the first before the second, which was close at hand.

2. Scaliger considers it to be the first Sabbath after the Feast of the Passover, called the second after the first, because it was the first after the second day of unleavened bread, from which day was numbered the seven weeks to Pentecost. So, also Vasquez.

3. S. Chrysostom and others think the words imply a feast or Sabbath in a twofold sense, a day on which another feast-day falls, and that they convey the same meaning as the Latin word "duplitia;" but to this interpretation Jansenius objects.

4. But it is most probable that the words mean the Sabbath which fell within the week of Pentecost or on the Feast-day itself. The Pascal Sabbath being distinguished as the first or principal Sabbath of the whole year. S. Joh_19:31.

(1.) This opinion is confirmed by the fact that what is here narrated of the disciples must have happened about the time of Pentecost, i.e. when the corn was ripe. Hence the command to the Jews to offer their firstfruits, Lev_23:17.

(2.) And because, as I have showed, this was a Sabbath in the strict sense of the word, and was called second, in respect of some other Sabbath which held rank as the first, and not with any reference to the Passover or any other feast.

(3). Because, again, none of the other opinions seem to be probable. For, to sum up, the Feasts of the Passover and Pentecost are so nearly connected, that, although one is first in dignity and order, the second follows in all respects closely upon it. For this reason the Italians call Pentecost the Passover of the Holy Ghost. The same may be said also of the Sabbaths which fall within these feasts; therefore the Church numbers her Sundays from Easter to Pentecost, and from the latter festival to Advent.

But you will object that the week of Pentecost was not a feast in the same sense as the week of the Passover: therefore that the Sabbath which fell in it was not of more importance than any other. I answer that although the Pentecostal week was not commanded by the law to be kept as a feast, it was so kept by the piety of the Jews. Genebrardus' Hebrew Calendar, and on the Psalms.

Figuratively, saysS. Ambrose, we may understand this Sabbath to mean the Gospel, which is second to the law in point of time, but first in dignity and importance.

He further adds, commenting on Ps. xlvii., the words "second Sabbath after the first" mean the Jewish Sabbath, for after the resurrection the Lord's day took its place. From that time therefore it became second in dignity, yet at the same time it was rightly called first, because of its sanctity and the priority of its institution.

Figuratively, Christ taught and worked His chief miracles on the Sabbath not only to prefigure the spiritual Sabbath, when the mind, no longer taken up with evil lusts and passions, will be free to serve God alone, but because of the gathering together of the people, as they assemble now on the Lord's-day.

There was also another reason, viz., to teach the Jews the true observance of the Sabbath, and that they might no longer be offended at the wonderful works which Christ wrought on that day, as were the Scribes, who accused Him of transgressing the law, and gave Him up to that death by means of which God effected the redemption of mankind. Bede.

Ver. 5.The Son of man is Lord also of the Sabbath. See S. Mat_12:8.

Ver. 11.And they were filled with madness. α̉νοίας, deprived of understanding, they could not answer Him a word; they were filled with anger because they could not gainsay the reasoning of Christ, and with envy, as the Syriac renders it, which was the cause of their madness. Their eyes were blinded so that they could not see the truth! Hence Francis Lucas adds, they communed one with another what they might do with Jesus, i.e. how they might make away with Him.

Ver. 12.He went out into a mountain to pray, and continued all night in prayer to Godcommuning with God in prayer, asking the Father that He might choose for the ministry men fitted to be apostles, and would obtain for them an abundance of spiritual grace to enable them to fulfil the duties of their office; and also that He might teach us to pray in like manner.

So the Church at Ember-tide enjoins her children to fast and to pray that fitting persons may be chosen for the work of the ministry, and that those admitted to any holy function may be filled with grace and heavenly benediction; for as with the priest so with the people. When a chief pastor is zealous and God-fearing, he is a blessing and a strength to his diocese, but if he be an evil liver or slothful, he becomes a stumbling-block and offence to believers. In like manner, also, a good priest makes a good parish, but an evil one is for a destruction to his people.

Figuratively, Christ teaches us to pray in the night season that we may be the better able in silence and solitude to collect our thoughts and lift our hearts unto God; that we may be preserved from terror by night and from the pestilence that walketh in darkness, and also that by our prayers during the night we may obtain spiritual graces for the profit of our fellow-men during the ensuing day.

Hence Christ prayed by night and taught in the daytime. So did S. Paul, Act_16:25; and many other saints; 1Ti_5:5.

For the same reason David so often commends prayer during the night time, "Ye that by night stand in the house of the Lord. Lift up your hands in the sanctuary," Psa_134:1-2.

"At midnight I will rise to give thanks unto Thee," Psa_119:62.

"In the night I commune with mine own heart," Psa_77:6.

"My tears have been my meat day and night," Psa_42:3.

See also Commentary on Deu_6:7.

Ver. 20.Blessed are ye poor . . . in spirit (See S. Mat_5:3), for poorness of spirit is a rich and precious virtue. Therefore S. Ambrose rightly concludes that poverty, privations, and sorrow, which the world counts evil, not only are no hindrances, but on the contrary have been declared by Him who could neither deceive nor be deceived, to be of great assistance towards the attainment of a holy and a happy life.

The same writer goes on to give the reason why S. Luke has reduced the number of the beatitudes to four. He was content that they should include the four cardinal virtues. Justice, which, coveting not the possessions of others, rejoices in holy poverty; temperance, which had rather suffer want than be full; prudence, which chooses to sorrow here, in hope of the joy which shall be revealed; and Fortitude, which for sake of Christ and His Gospel, endures persecution and so triumphs over every enemy. Hence we read that the poor, the temperate, those who hunger and thirst after righteousness (S. Matthew), the just, those who weep, the prudent who despise earthly things and seek heavenly, those hated of their fellowmen, not because of any misdeeds but for the Gospel's sake, who, steadfast in the faith, seek for future happiness by pleasing God rather than menthat these are indeed blessed.

Ver. 24.But woe unto you that are rich, for ye have received your consolation. To the four beatitudes Christ, by antithesis, opposes as many states of misery and unhappiness.

The poor are blessed for all eternity, but the rich receive in this world their consolation; the hungry shall be satisfied with good things, but those that are full now shall be sent empty away. They who weep here shall hereafter rejoice, but for those who laugh now there is reserved a future of mourning; and those that are spoken well of by their fellow men, are laying up for themselves an eternity of woe.

For Ου̉̀αὶ, Latin væ, as S. Gregory points out (Hom. ix. on Ezekiel), oftentimes in Scripture denotes the wrath of God and everlasting punishment. Hence this word is here used by Christ partly as a lament over the future and eternal misery of the worldly, (S. Chrysostom, Hom. 44 ad pop.); partly as a prophecy of it (Titus); partly as threatening and decreeing such punishment against them (Tertullian, bk. iv. against Marcian).

You that are rich. As by poor we understand those poor in spirit who love poverty because thereby they are the better able to please God, so we may take the word rich to mean those who, greedy of gain, heap up riches by any means in their power, and look upon wealth as their sole happiness and the one object of their life. Hence mortal sin, robbery, extortion, unfair dealing, and other such like sins. Therefore the denunciation of Christ. But those who are rich by inheritance and honest labour, as long as they are not corrupted by their riches, but use them for the glory of God and the good of their fellow men, in reality are poor, as were the patriarchs, David, and many other of the saints of old.

For it is not the amount he possesses, but the use a man makes of his riches which is accounted sin. So "they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil." See 1Ti_6:9.

Ye have received your consolation. Ye set your heart on your riches, use them for your own evil gratification, and put them in the place of your God. Therefore ye are allowed the enjoyment of them in this life, but in the life which is to come ye will, as Christ has here declared, come short of everlasting happiness, for those who have in this world received their consolation will lose their eternal reward.

Hence S. Hieronymus (Epist. xxxiv.), when endeavouring to persuade Julian, a rich nobleman, to give up the world and devote himself to a holy and religious life, uses this powerful argument. "It is difficult, it not impossible," he says, "to enjoy happiness in both worldsto give ourselves up to our evil lusts and passions here, but to become spiritually minded after deathto pass from one state of happiness to the otherto acquire glory both in this world and in the next, . . . and to be distinguished equally in heaven and on earth. Hence Abraham returned none other answer to the rich man than this, 'Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things, but now be is comforted and thou art tormented.'" See chapter xvi. 25.

So also Christ is said to have offered S. Catherine of Siena two crowns, one set with jewels, the other begirt with thorns, bidding her choose which she would wear in this life, which in the life to come. She chose the thorny crown, and, regardless of the anguish, pressed it firmly on her head.

Ver. 25.Woe unto you which are full, &c.ye who live only for eating and drinking, for ye shall hunger in eternity.

Actual evil-doers will indeed endure heavier punishment, but those who are gluttonous will suffer torment from the absence of those things wherein they delighted. Hence Dives prayed for but one drop of water to cool the tongue which he had accustomed to the richest food and the choicest wine. S. Euthymius.

For, as S. Basil writes, to live for pleasure alone is but to make a god of one's belly (Phi_3:19). From the one vice of gluttony spring innumerable others which war against the soul. Subdue then this one vice, and you will at the same time subdue many others, for innumerable are the promptings of lust, which following in the train of gluttony, hold out promise of enjoyment, but lead to everlasting misery. S. Gregory in lib. regum, lib. v. cap 1.

The mind which is always accustomed to pleasure, and never weeded of evil by discipline, contracts much moral defilement (S Bernard, Epist. 152); and again (Serm. 48, in Song),"A life spent in pleasure is both death and the shadow of death,, for as a shadow follows close on that by which it is cast, a life of pleasure, beyond dispute, borders on destruction."

On the contrary, fasting and abstinence give rise to chaste thoughts, reasonable desires and healthful counsels, for by voluntary self-denial the flesh is mortified and spiritual virtues are strengthened and renewed. S. Leo, (serm. 11, de jejunio).

Hence Christ gave S. Catherine this rule of life, "Choose that which is bitter as sweet, avoid that which is sweet as bitter." See also Ecc_2:1.

Woe unto you which laugh now, for ye shall mourn and weepin this life, and much more in the life to come.  S. Basil seems in his rules to forbid all laughter, because this is a life of penitence and sorrow, but the future one of joy and gladness. Certain it is, as S. Augustine points out, that Christ is never said to have laughed, although He often wept.

Mirth in moderation, however, is not forbidden to the followers of Christ. "A fool lifteth up his voice with laughter, but a wise man doth scarce smile a little" (Ecclus. 21:20; and Ecc_2:2), "I said of laughter, It is mad: and of mirth, What doeth it?" Commenting on which passages, I have shown that it is immoderate laughter which is condemned, and not that moderate mirth which is the mark of a kindly disposition and well-regulated mind.

Woe to you that laugh, i.e. to you who laugh with the drunken, and make merry over sinful enjoyment, for you will weep and lament for ever in hell.

Ver. 26.Woe unto you when all men shall speak well of you, &c.When men, who for the most part are carnally minded, speak well of you as setters forth of that which is pleasing to their ears, for they hate the truth, and persecute those who rebuke vice and restrain the evildoer, but praise them who excuse iniquity, whom God abhors. Thus did their forefathers speak well of the false prophets of old, and therefore they all have entered into condemnation. I also condemn you inasmuch as ye follow after their example. This "woe" is the contrary to the blessing promised to the true prophets, who for the gospel's sake endure persecution, v. 22. So S. Paul: "If I pleased men, I should not be the servant of Christ." See Gal_1:10. For he who preaches false doctrine and things pleasing to the carnal mind, causes his hearers to continue in wickedness and commit many sins, and therefore will receive greater damnation.

Again, the preacher who seeks the applause rather than the conversion of his hearers, and looks upon this as the end and object of his ministry, will be condemned; because he sought to obtain the praise of men rather than to advance the glory of God, and made the vainglory of the world the one object of his life, thus destroying the souls of those committed to his care.

Such were the false teachers whom Jeremiah and the other prophets so often were called upon to refute. "The prophets prophesy falsely, and the priests bear rule by their means, and my people love to have it so," Jer_5:31.

Ver. 27.But I say unto you which hear, Love your enemies. Christ, after solemnly warning those who live for pleasure alone, now addresses His own disciples. "I have denounced woe against the wicked, but to you who hear my words, and seek the salvation of your souls, I give as a first and chief commandment that you should love your enemies." See S. Mat_5:44.

Ver. 30.Give to every man that asketh of thee. Not only if lie is in want of the necessaries of life, but if he needs counsel, advice, or aid of any kind, for thus ye will be showing mercy and pity both to the souls and bodies of your fellow men. See S. Mat_5:42.  S. Luke here adds the words "to every man," which S. Matt. omits, from which we are to understand that we are to give as far us we honestly and rightly can to every one that asketh, but not to one that asketh for anything or everything. For a man may ask us to give him money for a wrongful purpose, or even to commit actual sin. Hence we are only bound to give that which, as far as we know, will neither be hurtful to ourselves or to him that receiveth the gift: and in case we refuse to give, we must justify our refusal, so that he who asks may not go discontented away.

To every one therefore that asketh of thee, give not always that which he asks, but oftentimes that which is bettera denial if the request is one which we can show that it would be wrong to comply with. S. Augustine.

And of him that taketh away thy goods, ask them not again, neither by power of law or in any other way, as S. Augustine explains. Which is a command, in the case of one who, under pressure of want, has despoiled thee, but is otherwise a counsel. So we read, "Ye exact all your labours," Isa_58:3.

And again in the parable, the unmerciful servant, because he had no pity, was delivered to the tormentors until he should pay all the debt which had been forgiven him. S. Matt. xviii. So Spiridion, and many hermits of old, gave up to the owners the sheep which they had stolen.

Ver. 34.And if ye lend to them of whom ye hope to receive (a like benefit), what thank have ye?" For this is not kindness but commerce, the exchange of kindness for kindness. Ye give for what ye hope to receive, not for love of God; and thus the hope of a return of the benefit conferred deprives the act of the favour of God. Interlinear Gloss.

Ver. 35.Lend, hoping for nothing again. "From men," adds the Syriac, "that you may receive your reward of God."

Nothing, i.e. no pledge or return of any kind. Christ would have us lend, not only without exacting usury for the loan, but also without expecting a similar kindness in return. For what is it but self-seeking and avarice, if I lend to another that he in his turn may lend to me? Christ here enjoins the true benevolence which lends freely, content that at the appointed time the loan should be returned. Some, indeed, think that there should be no return, but the words of Christ do not bear this construction. For that which is lent without expectation of return, is given, not lent, and becomes not a loan but a gift. Toletus, Lessius, Valentia, and others.

Hence to seek to profit by a loan is contrary to the meaning of the word and the nature of the transaction. For the word mutuum (in the Greek δανείζητε, mutuum date, Vulgate), implies that they are mutuo animo, who give because of duty (Varro); or, as Verius Marcellus better explains it, mutuum means the same as meum tuum, because out of friendly feeling mine becomes thine for present needs and necessities. Hence S. Gregory Nyssen writes, "He who exacts interest on a loan, is condemned as a usurer;" for a loan is a friendly transaction, freely given and to be freely restored.Cicero, Epist. ad Metellum.

A kindly-hearted man, therefore, will lend to him who is in need, even though he may have reason to believe he will never be repaid, for there are many poor who cannot, and many unworthy persons who will not return that which is lent them.

Hence a witty writer, "If you lend to your friend and ask a return of the loan, you will lose either the one or the other;" and again, "By lending money, I have purchased to myself an enemy and lost a friend." He therefore who lends should lend for the love of God, who will richly repay, as is written, "He that hath pity on the poor lendeth unto the Lord." See Pro_19:17.

Hence S. Chrysostom: "The poor receive the gift, but God becomes the debtor;" and S. Basil (conc. 4 de Eleemosyna) "That which thou art about to give to the poor for the love of God, becomes both a gift and a loan,a gift, because there is no expectation of returna loan, because of the goodness of God, who will richly recompense in their name those who have relieved the necessities of the poor."

Wherefore we may take in a Christian sense that which is written: "Lose thy money for thy brother and thy friend." See Ecclus, xxix. 10, and my comments thereon. But when men take that which is lent, without a thought of returning it, no one is willing to become a lender.

Ver. 38.Give, and it shall be given unto you. Many are lavish of their promises, few are liberal in their gifts. Hence Antigonus as Plutarch tells us, was commonly called Doson, because he was always ready to say δώσω, I will give, but never performed his promise of giving. Therefore, Christ bids us "give," i.e. give a once and without delay, and it shall be given you.

For God puts it in the hearts of men amply to repay a liberal giver. It is said that a certain monastery became rich because of the large amounts expended in charity, but that, when these were withheld, it was reduced to poverty. When the steward was complaining of this to one whom he was entertaining, the guest said Date and dabitur are sisters: you cast out the former, and soon her sister and inseparable companion followed. If you wish the latter to return, recall the former, and give as largely as you were accustomed to do. See verse 27, S. Mat_5:42, and elsewhere. For almsgiving enriches and does not impoverish. Hence S. Chrysostom says it is the most profitable of all acts. And Christ has declared that the merciful are blessed, for they shall obtain mercy. See S. Mat_5:7.

For a good tree brings not forth corrupt fruit; neither does a corrupt tree bring forth good fruit.44. For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.45. A good man out of the good treasure of his heart brings forth that which is good; and an evil man out of the evil treasure of his heart brings forth that which is evil: for of the abundance of the heart his mouth speaks.

Our Lord continues the words which He had begun against the hypocrites, saying, For a good tree brings not forth corrupt fruit; i.e. as if He says, If you would have a true and unfeigned righteousness, what you set forth in words make up also in works, for the hypocrite though he pretends to be good is not good, who does evil works; and the innocent though he be blamed, is not therefore evil, who does good works.

But take not these words to thyself as an encouragement to idleness, for the tree is moved conformably to its nature but you have the exercise of free will; and every barren tree has been ordained for some good, but you were created to the good work of virtue.

He does not then exclude repentance, but a continuance in evil, which as long as it is evil cannot bring forth good fruit, but being converted to virtue, will yield abundance. But what nature is to the tree, our affections are to us. If then a corrupt tree cannot bring forth good fruit, how shall a corrupt heart?

But although the fruit is caused by the tree, yet, it brings to us the knowledge of the tree, because the distinctive nature of the tree is made evident by the fruit, as it follows, For every tree is know by its fruit.

Each man’s life also will be a criterion of his character. For not by extrinsic ornaments and pretended humility is the beauty of true happiness discovered, but by those things which a man does; of which he gives an illustration, adding, For of thorns men do not gather figs.

On the thorns of this world the fig cannot be found, which as being better in its second fruit, is well fitted to be a similitude of the resurrection. Either because, as you read, The fig trees have put forth their green figs, that is, the unripe and worthless fruit came first in the Synagogue. Or because our life is imperfect in the flesh, perfect in the resurrection, and therefore we ought to cast far from us worldly cares, which eat into the mind and scorch up the soul, that by diligent culture we may obtain the perfect fruits. This therefore has reference to the world and the resurrection, the next to the soul and the body, as it follows, Nor of a bramble bush gather they grapes. Either because no one living in sin obtains fruit to his soul, which like the grape nearest the ground is rotten, on the higher branches becomes ripe. Or because no one can escape the condemnations of the flesh, but he whom Christ has redeemed, Who as a grape hung on the tree.

Or, I think the thorns and bramble are the cares of the world and the prickings of sin, but the figs and the grapes are the sweetness of a new life and the warmth of love, but the fig is not gathered from the thorns nor the grape from the bramble, because the mind still debased by the habits of the old man may pretend to, but cannot bring forth the fruits of the new man. But we must know, that as the fruitful palm tree is enclosed and supported by a hedge, and the thorn bearing fruit not its own, preserves it for the use of man, so the words and acts of the wicked wherein they serve the good are not done by the wicked themselves, but by the wisdom of God working upon them.

But having shown that the good and the bad man may be discerned by their works as a tree by its fruits, he now sets forth the same thing by another figure, saying, A good man out of the good treasure of his heart brings forth that which is good, and the evil man out of the evil treasure brings forth that which is evil.

The treasure of the heart is the same as the root of the tree. He therefore who has in his heart the treasure of patience and perfect love, brings forth the best fruits, loving his enemy, and doing the other things which have been taught above. But he who keeps a bad treasure in his heart does the contrary to this.

The quality of the words shows the heart from which they proceed, plainly manifesting the inclination of our thoughts. Hence it follows, For out of the abundance of the heart the mouth speaks.

For it is a natural consequence when wickedness abounds within, that wicked words are breathed as far as the mouth; and therefore when you hear of a man uttering abominable things, do not suppose that there lies only so much wickedness in him as is expressed in his words, but believe the fountain to be more copious than the stream.

By the speaking of the mouth the Lord signifies all things, which by word, or deed, or thought, we bring forth from the heart. For it is the manner of the Scripture to put words for deeds.

And why call you me, Lord, Lord, and do not the things which I say?47. Whosoever comes to me, and hears my sayings, and does them, I will show you to whom he is like:48. He is like a man which built a house, and dug deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.49. But he that hears, and does not, is like a man that without a foundation built an house upon the earth: against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

Lest any one should vainly flatter himself with the words, Out of the abundance of the heart the mouth speaks, as if words only and not rather works were required of a Christian, our Lord adds the following, But why call you me Lord, Lord, and do not the things which I say? As if He said, Why do you boast of sending forth the leaves of a right confession, and show forth no fruit of good works.

But Lordship both in name and reality belongs only to the Highest Nature.

This is not then the word of man, but the Word of God, manifesting His own birth from the Father, for He is the Lord Who is born of the Lord alone. But fear not the duality of Persons, for they are not separate in nature.

But the advantage which arises from the keeping of the commandments, or the loss from disobedience, he shows as follows; Whosoever comes to me, and hears my sayings, he is like to a man who built his house upon a rock, etc.

The rock is Christ. He digs deep; by the precepts of humility He plucks out all earthly things from the hearts of the faithful, lest they should serve God from regard to their temporal good.

But lay your foundations upon , a rock, that is, lean upon the faith of Christ, so as to persevere immovable in adversity, whether it come from man or God.

Or the foundation of the house is the resolution to live a good life, which the perfect hearer firmly lays in fulfilling the commandments of God.

Or, He teaches that the obedience to heavenly precepts is the foundation of all virtue, by means of which this our house can be moved neither by the torrent of pleasures, nor by the violence of spiritual wickedness, neither by the storms of this world, nor by the cloudy disputations of heretics; hence it follows, But the flood came, etc.

A flood comes in three ways, either by unclean spirits, or wicked men, or the very restlessness of mind or body; and as far as men trust in their own strength they fall away, but as long as they cling to the immovable rock they cannot even be shaken.

The Lord also shows us that faith profits a man nothing, if his manner of life be corrupt. Hence it follows, But he that hears and does not, is like a man, that without a foundation built an house upon the earth, etc.

The house of the devil is the world which lies in wickedness, which he builds upon the earth, because those who obey him he drags down from heaven to earth; he builds without foundation, for sin has no foundation, standing not by its own nature, for evil is without substance, which yet whatever it is, grows up in the nature of good. But because the foundation is called so from fundus, we may not unfitly understand that fundamentum is placed here for fundus. As then he who is fallen into a well is kept at the bottom of the well, so the soul falling away remains stationary, as it were, at the very bottom, as long as it continues in any measure of sin. But not content with the sin into which it is fallen, while daily sinking into worse, it can find no bottom, as it were, in the well to which it may fix itself. But every kind of temptation increasing, both the really bad and the feignedly good become worse, until at last they come to everlasting punishment Hence it follows, Against which the stream did beat vehemently. By the force of the stream may be understood the trial of the last judgment, when both houses being finished, the wicked shall go into everlasting punishment but the righteous into life eternal.

Or they build upon the earth without foundation, who upon the quicksand of doubt, which relates to opinion, lay the foundation of their spiritual building, which a few drops of temptation wash away.

Now this long discourse of our Lord, Luke begins in the same way as Matthew; for each says, Blessed are the poor. Then many things which follow in the narration of each are like, and finally the conclusion of the discourse is found to be altogether the same, I mean with respect to the men who build upon the rock and the sand. It might then easily be supposed that Luke has inserted the same discourse of our Lord, and yet has left out some sentences which Matthew has kept, and likewise put in others which Matthew has not; were it not that Matthew says the discourse was spoken by our Lord on the mountain, but Luke on the plain by our Lord standing. It is not however thought likely from this that these two discourses are separated by a long course of time, because both before and after both have related some things like or the same. It may however have happened that our Lord was at first on a higher part of the mountain with His disciples alone, and that then he descended with them from the mount, that is, from the summit of the mountain to the flat place, that is, to some level ground, which was on the side of the mountain, and was able to hold large multitudes, and that there He stood until the crowds were gathered together to Him, and afterwards when He sat down His disciples came nearer, and to them, and the rest of the multitude who were present, He held the same discourse.

That man buildeth safely who hath both faith and good works; whereas the man that trusteth to his faith alone, to his reading or knowledge of Scripture, and doth not work and live accordingly, buildeth on sand. (Bristow)

37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. 39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? 40 The disciple is not above his master: but every one that is perfect shall be as his master. 41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. 45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. 46 And why call ye me, Lord, Lord, and do not the things which I say? 47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like: 48 He is like a man which built a house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. 49 But he that heareth, and doeth not, is like a man that without a foundation built a house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

All these sayings of Christ we had before in Matthew; some of them in ch. vii. , others in other places. They were sayings that Christ often used; they needed only to be mentioned, it was easy to apply them. Grotius thinks that we need not be critical here in seeking for the coherence: they are golden sentences, like Solomon's proverbs or parables. Let us observe here,

I. We ought to be very candid in our censures of others, because we need grains of allowance ourselves: "Therefore judge not others, because then you yourselves shall not be judged; therefore condemn not others, because then you yourselves shall not be condemned, v. 37 . Exercise towards others that charity which thinks no evil, which bears all things, believes and hopes all things; and then others will exercise that charity towards you. God will not judge and condemn you, men will not." They that are merciful to other people's names shall find others merciful to theirs.

II. If we are of a giving and a forgiving spirit, we shall ourselves reap the benefit of it: Forgive and you shall be forgiven. If we forgive the injuries done to us by others, others will forgive our inadvertencies. If we forgive others' trespasses against us, God will forgive our trespasses against him. And he will be no less mindful of the liberal that devise liberal things ( v. 38 ): Give, and it shall be given to you. God, in his providence, will recompense it to you; it is lent to him, and he is not unrighteous to forget it ( Heb. vi. 10 ), but he will pay it again. Men shall return it into your bosom; for God often makes use of men as instruments, not only of his avenging, but of his rewarding justice. If we in a right manner give to others when they need, God will incline the hearts of others to give to us when we need, and to give liberally, good measure pressed down and shaken together. They that sow plentifully shall reap plentifully. Whom God recompenses he recompenses abundantly.

III. We must expect to be dealt with ourselves as we deal with others: With the same measure that ye mete it shall be measured to you again. Those that deal hardly with others must acknowledge, as Adoni-bezek did ( Judg. i. 7 ), that God is righteous, if others deal hardly with them, and they may expect to be paid in their own coin; but they that deal kindly with others have reason to hope that, when they have occasion, God will raise them up friends who will deal kindly with them. Though Providence does not always go by this rule, because the full and exact retributions are reserved for another world, yet, ordinarily, it observes a proportion sufficient to deter us from all acts of rigour and to encourage us in all acts of beneficence.

IV. Those who put themselves under the guidance of the ignorant and erroneous are likely to perish with them ( v. 39 ): Can the blind lead the blind? Can the Pharisees, who are blinded with pride, prejudice, and bigotry, lead the blind people into the right way? Shall not both fall together into the ditch? How can they expect any other? Those that are led by the common opinion, course, and custom, of this world, are themselves blind, and are led by the blind, and will perish with the world that sits in darkness. Those that ignorantly, and at a venture, follow the multitude to do evil, follow the blind in the broad way that leads the many to destruction.

V. Christ's followers cannot expect better treatment in the world than their Master had, v. 40 . Let them not promise themselves more honour or pleasure in the world than Christ had, nor aim at the worldly pomp and grandeur which he was never ambitious of, but always declined, nor affect that power in secular things which he would not assume; but every one that would show himself perfect, an established disciple, let him be as his Master —dead to the world, and every thing in it, as his Master is; let him live a life of labour and self-denial as his Master doth, and make himself a servant of all; let him stoop, and let him toil, and do all the good he can, and then he will be a complete disciple.

VI. Those who take upon them to rebuke and reform others are concerned to look to it that they be themselves blameless, and harmless, and without rebuke, v. 41, 42 . 1. Those with a very ill grace censure the faults of others who are not aware of their own faults. It is very absurd for any to pretend to be so quick-sighted as to spy small faults in others, like a mote in the eye, when they are themselves so perfectly past feeling as not to perceive a beam in their own eye. 2. Those are altogether unfit to help to reform others whose reforming charity does not begin at home. How canst thou offer thy service to thy brother, to pull out the mote from his eye, which requires a good eye as well as a good hand, when thou thyself hast a beam in thine own eye, and makest no complaint of it? 3. Those therefore who would be serviceable to the souls of others must first make it appear that they are solicitous about their own souls. To help to pull the mote out of our brother's eye is a good work, but then we must qualify ourselves for it by beginning with ourselves; and our reforming our own lives may, by the influence of example, contribute to others reforming theirs.

VII. We may expect that men's words and actions will be according as they are, according as their hearts are, and according as their principles are.

1. The heart is the tree, and the words and actions are fruit according to the nature of the tree, v. 43, 44 . If a man be really a good man, if he have a principle of grace in his heart, and the prevailing bent and bias of the soul be towards God and heaven, though perhaps he may not abound in fruit, though some of his fruits be blasted, and though he may be sometimes like a tree in winter, yet he does not bring forth corrupt fruit; though he may not do you all the good he should, yet he will not in any material instance do you hurt. If he cannot reform ill manners, he will not corrupt good manners. If the fruit that a man brings forth be corrupt, if a man's devotion tend to debauch the mind and conversation, if a man's conversation be vicious, if he be a drunkard or fornicator, if he be a swearer or liar, if he be in any instance unjust or unnatural, his fruit is corrupt, and you may be sure that he is not a good tree. On the other hand, a corrupt tree doth not bring forth good fruit, though it may bring forth green leaves; for of thorns men do not gather figs, nor of a bramble do they gather grapes. You may, if you please, stick figs upon thorns, and hang a bunch of grapes upon a bramble, but they neither are, nor can be, the natural product of the trees; so neither can you expect any good conduct from those who have justly a bad character. If the fruit be good, you may conclude that the tree is so; if the conversation be holy, heavenly, and regular, though you cannot infallibly know the heart, yet you may charitably hope that it is upright with God; for every tree is known by its fruit. But the vile person will speak villany ( Isa. xxxii. 6 ), and the experience of the moderns herein agrees with the proverb of the ancients, that wickedness proceedeth from the wicked, 1 Sam. xxiv. 13 .

2. The heart is the treasure, and the words and actions are the expenses or produce from that treasure, v. 45 . This we had, Matt. xii. 34, 35 . The reigning love of God and Christ in the heart denominates a man a good man; and it is a good treasure a man may bring forth that which is good. But where the love of the world and the flesh reign there is an evil treasure in the heart, out of which an evil man is continually bringing forth that which is evil; and by what is brought forth you may know what is in the heart, as you may know what is in the vessel, water or wine, by what is drawn out from it, John ii. 8 . Of the abundance of the heart the mouth speaks; what the mouth ordinarily speaks, speaks with relish and delight, generally agrees with what is innermost and uppermost in the heart: He that speaks of the earth is earthly, John iii. 31 . Not but that a good man may possibly drop a bad word, and a wicked man make use of a good word to serve a bad turn; but, for the most part, the heart is as the words are, vain or serious; it therefore concerns us to get our hearts filled, not only with good, but with abundance of it.

VIII. It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him.

1. It is putting an affront upon him to call him Lord, Lord, as if we were wholly at his command, and had devoted ourselves to his service, if we do not make conscience of conforming to his will and serving the interests of his kingdom. We do but mock Christ, as they that in scorn said, Hail, King of the Jews, if we call him ever so often Lord, Lord, and yet walk in the way of our own hearts and in the sight of our own eyes. Why do we call him Lord, Lord, in prayer (compare Matt. vii. 21, 22 ), if we do not obey his commands? He that turns away his ear from hearing the law, his prayer shall be an abomination.

2. It is putting a cheat upon ourselves if we think that a bare profession of religion will save us, that hearing the sayings of Christ will bring us to heaven, without doing them. This he illustrates by a similitude ( v. 47-49 ), which shows,

(1.) That those only make sure work for their souls and eternity, and take the course that will stand them in stead in a trying time, who do not only come to Christ as his scholars, and hear his sayings but do them, who think, and speak, and act, in every thing according to the established rules of his holy religion. They are like a house built on a rock. These are they that take pains in religion, as they do,—that dig deep, that found their hope upon Christ, who is the Rock of ages (and other foundation can no man lay); these are they who provide for hereafter, who get ready for the worst, who lay up in store a good foundation for the time to come, for the eternity to come, 1 Tim. vi. 19 . They who do thus do well for themselves; for, [1.] They shall keep their integrity, in times of temptation and persecution; when others fall from their own stedfastness, as the seed on the stony ground, they shall stand fast in the Lord. [2.] They shall keep their comfort, and peace, and hope, and joy, in the midst of the greatest distresses. The storms and streams of affliction shall not shock them, for their feet are set upon a rock, a rock higher than they. [3.] Their everlasting welfare is secured. In death and judgment they are safe. Obedient believers are kept by the power of Christ, through faith, unto salvation, and shall never perish.

(2.) That those who rest in a bare hearing of the sayings of Christ, and do not live up to them, are but preparing for a fatal disappointment: He that heareth and doeth not (that knows his duty, but lives in the neglect of it), he is like a man that built a house without a foundation. He pleases himself with hopes that he has no ground for, and his hopes will fail him when he most needs the comfort of them, and when he expects the crowning of them; when the stream beats vehemently upon his house, it is gone, the sand it is built upon is washed away, and immediately it falls, Such is the hope of the hypocrite, though he has gained, when God takes away his soul; it is as the spider's web, and the giving up of the ghost.

41-49. (See on Mt 7:3-5 , Mt 7:16-27 .)