Saturday of the 26th week in Ordinary Time

I know. So the Keri orders us to translate, with all the ancient versions, as the Hebrew text has, "thou knowest;" which Prof. Chappelow and Schultens deem more "sublime," though one would think it was hardly "sense." (Kennicott) --- Hid. Hebrew, "of thine can be hindered." All thy orders must be obeyed. It is in vain to keep silence: (chap. xxxix. 34.) I will confess openly thy justice and power. (Haydock) -- He acknowledges his error, in not having before spoken enough of a just Providence. (Worthington)

Who. Hebrew, "Who is he that hideth counsel without knowledge?" (Protestants) This seems to allude to the words of God, chap. xxxviii. 2. Each of my friends has only rendered the ways of Providence more obscure, and I myself have not perfectly understood them. (Haydock) --- Unwisely. See chap. xxxix. 35. (Worthington) (Du Hamel) --- Hebrew, "without knowledge, thing wonderful to me, which I knew not." (Haydock) --- Now I comprehend that thou didst not afflict me, but hast given me into the hands of the enemy, as thou wilt hereafter do others of the greatest virtue, that their patience may shine the brighter, and be rewarded. I need inquire no father, now I see thy design plainly, ver. 5. He does not accuse himself of any sin or false assertion, but acknowledges his infirmity in not having understood this before, ver. 6. (Houbigant) --- Septuagint, "I have been told what I knew not, things great and wonderful, of which I was not apprized." (Haydock) --- Who can deny God's providence? (Du Hamel)

Seeth thee. Some have thought that God now manifested himself from the cloud. (Eusebius, Dem. i. 4.; Titalman, &c.) But all now agree that he only enlightened his understanding, and made known his designs more clearly. (Calmet) --- Job now perceived that he had spoken too boldly, in saying, Hear, and I will speak, &c., ver. 4. The rest of this book is in prose. (Tirinus)

Reprehend. Hebrew and Septuagint, "vilify." (Haydock) --- I recall the obscure expression which has occasioned my friends to mistake. (Du Hamel) --- Penance. Hebrew, "groan." Septuagint, "pine away, I look upon myself as dust and ashes." Such are the sentiments which every one will entertain the nearer he approaches to the divine Majesty. (Haydock) --- I no longer assert my innocence, but wait patiently in my present forlorn condition, till thou shalt be pleased to dispose of me. How much would the reputation and authority of Job sink, if some of his assertions had been destitute of truth, particularly as the sacred author does not mention which they were! But God exculpates his servant, ver. 8. (Houbigant) --- Chaldean, "I have despised my riches, and I am comforted with respect to my children, who are now reduced to dust and ashes." I find a consolation in submitting patiently to my sufferings, which I may have deserved on account of my unguarded speeches. (Calmet) --- Job waits not for God's answer, ver. 4. He at once feels an interior light, and is resigned. (Haydock) --- He had defended the truth against men: now, with more resignation, he is content to suffer, and does penance for himself and others. (Worthington)

Asses. Septuagint, "droves of," &c., which would greatly increase the number.

Dies, &c. "Day....cassia....and horn of antimony." (Hebrew) --- Yemima....Ketsiha....Keren hapuc. This last may signify (Haydock) "horn of change," (Pagnin) in allusion to Job's different states. (Menochius) (Du Hamel) --- Sometimes we find the Latin names retained, and at other times translated. It would perhaps be as well to give their force uniformly in English, or rather to insert the original terms, if they could be now properly expressed. But that is impossible. Protestants, Jemima, "handsome as the day." Kezia, "superficies, angle, or cassia." Keren-happuch, "the horn or child of beauty." The marginal explanations are given at least in the edition Edinb. 1787. (Haydock) --- Cassia, an aromatic herb, which is perhaps not now found to be found in Europe, Matthiol. in Dios. i. 12. --- The Arabs like to give such names to their children. (Spanheim, Hist. Job.) --- Cornustibii, (Hebrew Puc) means a sort of paint, used to blacken the eyelids, (4 Kings ix. 30.) or a precious stone, Isaias liv. 11. Chaldean, "brilliant as an emerald." She was so styled, on account of her great beauty, (Calmet) in which she was not inferior to her two sisters. Septuagint, "Horn of Amalthea," (Haydock) or of plenty, (Calmet) which is not an approbation of the fable, but to show the abundance which Job now enjoyed. (Nicetas.) --- Cassia might remind him of the bad smells to which he had been exposed. (Menochius) (Tirinus)

Daughters. Alexandrian Septuagint adds, "and sons." --- Brethren. This was contrary to the custom of the Jews, (Numbers xxvii. 8.) but conformable to the Roman laws, and to the Koran. (Sur. 4.) (Calmet)

Years, in all, as Judith is said to have dwelt in the house of her husband 105 years; though it is agreed that she only lived that space of time. (Haydock) --- Authors are much divided about the length of Job's life. Some suppose that he was afflicted with the leprosy at the age of 70, for several months, (Tirinus) or for a whole year, (Calmet) or for seven, (Salien) and that he lived twice as long after his re-establishment, in all 210. (Calmet) (Tirinus) Septuagint, "Job lived after his chastisement 170," (Grabe substitutes 140 years. Then he marks with an obel as redundant) "but all the years which he lived were 248;" and adds from Theodition, "And Job saw his sons and their children, even the fourth generation." (Haydock) --- The old Vulgate had also 248 years; while some Greek copies read 740. But Grotius thinks the life of Job was not extended beyond 200. Petau and Spanheim say 189, (Calmet) and Pindea 210, or rather 280, years. Yet the life of man, in the days of Moses, his contemporary, was not often longer than 120; so that if we allow Job 140, he would be an old man, and might see the fourth generation, ver. 10. (Haydock) --- The Greeks celebrate his festival on the 6th, the Latins on the 10th of May. (Pineda) --- Days. Here a long addition is found in the Greek, Arabic, and old Vulgate; and Theodotion has also inserted it in his version, as it seems to contain a true and ancient tradition, (see Eusebius, præp. ix. 25.) though the Fathers have properly distinguished it from the inspired text. It stands thus in the Alexandrian Septuagint with an obel prefixed: "But it is written, that he shall be raised again, with those whom the Lord will restore to life." He, this man, as it is translated from the Syriac book, lived in the land of Ausites, (Hus.) on the borders of Idumea, and of Arabia, and was before called Jobab. But marrying an Arabian woman, he begot a son by name Ennon. But his father was Zareth, a descendant of the sons of Esau, and his mother was Bossora; (Arabic, a native of Bosra) so that he was the 5th (Arabic, the 6th) from Abraham. Now these were the kings who reigned in Edom; over which country he also ruled. First, Balac, son of Semphor; (others have Beor) and the name of his city was Dennaba. After Balak, Jobab, who is called Job. After him, Assom, a leader from the country of Theman. After this man, Adad, son of Barad, who slew Madian in the plain of Moab; and the name of his city was Gethaim. But the friends who came to him were, Eliphaz, [son of Sophan] of the sons of Esau, king of the Themanites; Baldad, [son of Amnon, of Chobar] of the Auchite tyrant; (Grabe substitutes the tyrant of the Saucheans, as they call our Shuhites) Sophor, king of the Mineans." What is marked with crotchets, (Haydock) has been probably taken from Theodotion. See the Greek Catena. What follows occurs in the Alexandrian manuscript. (Calmet) --- "[Theman, son of Eliphaz, he, as the Syriac book is rendered, lived in the land of Ausites, on the borders of the Euphrates. His former name was Jobab, but Zareth was his father, from the sun rising."] or eastern country. (Haydock) --- Job might very well be the 5th or 6th from Abraham, if he were a contemporary with Moses, as Levi and Amram would live at the same time with Rahuel and Zare; (See 1 Paralipomenon i. 35, 44.) so that this tradition agrees with history. But what is said of the Syriac version is not so certain. (Calmet) --- Some think the Syriac or Arabic was the original text, as the Greek seems to indicate, Greek: outos ermeneuetai ek tes Suriakes Biblou, en men ge katoikon, &c. The passage at the end, where this is repeated, may be an interpolation, as the latter part seems rather to belong to Job. For how could Theman have both Eliphaz and Zareth for his father? Grabe therefore, marks it as such. It would be too long for us to transcribe (Haydock) the praises which the Fathers have given to Job, and the resemblance which they have discovered between him and Jesus Christ. See Hebrews iv. 15 and xiii. 12.; Tertullian, patient.; St. Chrysostom, hom. xxxiv. in Matt. St. Ambrose, in Psalm xxxvii. 21., observes, that his behaviour on the dunghill was the greatest condemnation of satan, who fell by pride, though so highly favoured. (Calmet) --- Besides the literal sense of this book, which displays the trials and victories of Job, we may consider him as a lively figure of Christ; who was perfectly innocent, and yet a man of sorrows: we may raise our minds to the contemplation of the greater glory which will attend the bodies of the just, after the resurrection; and, above all, we may discover lessons of morality, enforcing the observance of every virtue, and particularly of patience and resignation. (St. Gregory, &c.) (Worthington) --- The books of Machabees, which are the only remaining pieces of sacred history, might have been here inserted, as they are in Calmet's edition, that so all the historical part might come together. But is is more common to place those books after the prophets. They only relate a few of the transactions which took place during the 400 or 500 years preceding the Christian era. The rest must be borrowed from Josephus, or from profane authors. It would, however, be proper to read those books, and to have an idea of that period, before we attempt to explain the prophecies. (Haydock)

1 Then Job answered the Lord , and said, 2 I know that thou canst do every thing, and that no thought can be withholden from thee. 3 Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not; things too wonderful for me, which I knew not. 4 Hear, I beseech thee, and I will speak: I will demand of thee, and declare thou unto me. 5 I have heard of thee by the hearing of the ear: but now mine eye seeth thee. 6 Wherefore I abhor myself, and repent in dust and ashes.

The words of Job justifying himself were ended, ch. xxxi. 40 . After that he said no more to that purport. The words of Job judging and condemning himself began, ch. xl. 4, 5 . Here he goes on with words to the same purport. Though his patience had not its perfect work, his repentance for his impatience had. He is here thoroughly humbled for his folly and unadvised speaking, and it was forgiven him. Good men will see and own their faults at last, though it may be some difficulty to bring them to do this. Then, when God had said all that to him concerning his own greatness and power appearing in the creatures, then Job answered the Lord ( v. 1 ), not by way of contradiction (he had promised not so to answer again, ch. xl. 5 ), but by way of submission; and thus we must all answer the calls of God.

I. He subscribes to the truth of God's unlimited power, knowledge, and dominion, to prove which was the scope of God's discourse out of the whirlwind, v. 2 . Corrupt passions and practices arise either from some corrupt principles or from the neglect and disbelief of the principles of truth; and therefore true repentance begins in the acknowledgement of the truth, 2 Tim. ii. 25 . Job here owns his judgment convinced of the greatness, glory, and perfection of God, from which would follow the conviction of his conscience concerning his own folly in speaking irreverently to him. 1. He owns that God can do every thing. What can be too hard for him that made behemoth and leviathan, and manages both as he pleases? He knew this before, and had himself discoursed very well upon the subject, but now he knew it with application. God had spoken it once, and then he heard it twice, that power belongs to God; and therefore it is the greatest madness and presumption imaginable to contend with him. "Thou canst do every thing, and therefore canst raise me out of this low condition, which I have so often foolishly despaired of as impossible: I now believe thou art able to do this." 2. That no thought can be withholden from him, that is, (1.) There is no thought of ours that he can be hindered from the knowledge of. Not a fretful, discontented, unbelieving thought is in our minds at any time but God is a witness to it. It is in vain to contest with him; for we cannot hide our counsels and projects from him, and, if he discover them, he can defeat them. (2.) There is no thought of his that he can be hindered from the execution of. Whatever the Lord pleased, that did he. Job had said this passionately, complaining of it ( ch. xxiii. 13 ), What his soul desireth even that he doeth; now he says, with pleasure and satisfaction, that God's counsels shall stand. If God's thoughts concerning us be thoughts of good, to give us an unexpected end, he cannot be withheld from accomplishing his gracious purposes, whatever difficulties may seem to lie in the way.

II. He owns himself to be guilty of that which God had charged him with in the beginning of his discourse, v. 3 . "Lord, the first word thou saidst was, Who is this that darkens counsel by words without knowledge? There needed no more; that word convinced me. I own I am the man that has been so foolish. That word reached my conscience, and set my sin in order before me. It is too plain to be denied, too bad to be excused. I have hidden counsel without knowledge. I have ignorantly overlooked the counsels and designs of God in afflicting me, and therefore have quarrelled with God, and insisted too much upon my own justification: Therefore I uttered that which I understood not, " that is, "I have passed a judgment upon the dispensations of Providence, though I was utterly a stranger to the reasons of them." Here, 1. He owns himself ignorant of the divine counsels; and so we are all. God's judgments are a great deep, which we cannot fathom, much less find out the springs of. We see what God does, but we neither know why he does it, what he is aiming at, nor what he will bring it to. These are things too wonderful for us, out of our sight to discover, out of our reach to alter, and out of our jurisdiction to judge of. They are things which we know not; it is quite above our capacity to pass a verdict upon them. The reason why we quarrel with Providence is because we do not understand it; and we must be content to be in the dark about it, until the mystery of God shall be finished. 2. He owns himself imprudent and presumptuous in undertaking to discourse of that which he did not understand and to arraign that which he could not judge of. He that answereth a matter before he heareth it, it is folly and shame to him. We wrong ourselves, as well as the cause which we undertake to determine, while we are no competent judges of it.

III. He will not answer, but he will make supplication to his Judge, as he had said, ch. ix. 15 . " Hear, I beseech thee, and I will speak ( v. 4 ), not speak either as plaintiff or defendant ( ch. xiii. 22 ), but as a humble petitioner, not as one that will undertake to teach and prescribe, but as one that desires to learn and is willing to be prescribed to. Lord, put no more hard questions to me, for I am not able to answer thee one of a thousand of those which thou hast put; but give me leave to ask instruction from thee, and do not deny it me, do not upbraid me with my folly and self-sufficiency," Jam. i. 5 . Now he is brought to the prayer Elihu taught him, That which I see not teach thou me.

IV. He puts himself into the posture of a penitent, and therein goes upon a right principle. In true repentance there must be not only conviction of sin, but contrition and godly sorrow for it, sorrow according to God, 2 Cor. vii. 9 . Such was Job's sorrow for his sins.

1. Job had an eye to God in his repentance, thought highly of him, and went upon that as the principle of it ( v. 5 ): " I have heard of thee by the hearing of the ear many a time from my teachers when I was young, from my friends now of late. I have known something of thy greatness, and power, and sovereign dominion; and yet was not brought, by what I heard, to submit myself to thee as I ought. The notions I had of these things served me only to talk of, and had not a due influence upon my mind. But now thou hast by immediate revelation discovered thyself to me in thy glorious majesty; now my eyes see thee; now I feel the power of those truths which before I had only the notion of, and therefore now I repent, and unsay what I have foolishly said." Note, (1.) It is a great mercy to have a good education, and to know the things of God by the instructions of his word and ministers. Faith comes by hearing, and then it is most likely to come when we hear attentively and with the hearing of the ear. (2.) When the understanding is enlightened by the Spirit of grace our knowledge of divine things as far exceeds what we had before as that by ocular demonstration exceeds that by report and common fame. By the teachings of men God reveals his Son to us; but by the teachings of his Spirit he reveals his Son in us ( Gal. i. 16 ), and so changes us into the same image, 2 Cor. iii. 18 . (3.) God is pleased sometimes to manifest himself most fully to his people by the rebukes of his word and providence. "Now that I have been afflicted, now that I have been told of my faults, now my eye sees thee." The rod and reproof give wisdom. Blessed is the man whom thou chastenest and teachest.

10 And the Lord turned the captivity of Job, when he prayed for his friends: also the Lord gave Job twice as much as he had before. 11 Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the Lord had brought upon him: every man also gave him a piece of money, and every one an earring of gold. 12 So the Lord blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. 13 He had also seven sons and three daughters. 14 And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Keren-happuch. 15 And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren. 16 After this lived Job a hundred and forty years, and saw his sons, and his sons' sons, even four generations. 17 So Job died, being old and full of days.

You have heard of the patience of Job (says the apostle, Jam. v. 11 ) and have seen the end of the Lord, that is, what end the Lord, at length, put to his troubles. In the beginning of this book we had Job's patience under his troubles, for an example; here, in the close, for our encouragement to follow that example, we have the happy issue of his troubles and the prosperous condition to which he was restored after them, which confirms us in counting those happy which endure. Perhaps, too, the extraordinary prosperity which Job was crowned with after his afflictions was intended to be to us Christians a type and figure of the glory and happiness of heaven, which the afflictions of this present time are working for us, and in which they will issue at last; this will be more than double to all the delights and satisfactions we now enjoy, as Job's after-prosperity was to his former, though then he was the greatest of all the men of the east. He that rightly endures temptation, when he is tried, shall receive a crown of life ( Jam. i. 12 ), as Job, when he was tried, received all the wealth, and honour, and comfort, which here we have an account of.

I. God returned in ways of mercy to him; and his thoughts concerning him were thoughts of good and not of evil, to give the expected (nay, the unexpected ) end, Jer. xxix. 11 . His troubles began in Satan's malice, which God restrained; his restoration began in God's mercy, which Satan could not oppose. Job's sorest complaint, and indeed the sorrowful accent of all his complaints, on which he laid the greatest emphasis, was that God appeared against him. But now God plainly appeared for him, and watched over him to build and to plant, like as he had (at least in his apprehension) watched over him to pluck up and to throw down, Jer. xxxi. 28 . This put a new face upon his affairs immediately, and every thing now looked as pleasing and promising as before it had looked gloomy and frightful. 1. God turned his captivity, that is, he redressed his grievances and took away all the causes of his complaints; he loosed him from the bond with which Satan had now, for a great while, bound him, and delivered him out of those cruel hands into which he had delivered him. We may suppose that now all his bodily pains and distempers were healed so suddenly and so thoroughly that the cure was next to miraculous: His flesh became fresher than a child's, and he returned to the days of his youth; and, what was more, he felt a very great alteration in his mind; it was calm and easy, and the tumult was all over, his disquieting thoughts had all vanished, his fears were silenced, and the consolations of God were now as much the delight of his soul as his terrors had been its burden. The tide thus turned, his troubles began to ebb as fast as they had flowed, just then when he was praying for his friends, praying over his sacrifice which he offered for them. Mercy did not return when he was disputing with his friends, no, not though he had right on his side, but when he was praying for them; for God is better served and pleased with our warm devotions than with our warm disputations. When Job completed his repentance by this instance of his forgiving men their trespasses, then God completed his remission by turning his captivity. Note, We are really doing our business when we are praying for our friends, if we pray in a right manner, for in those prayers there is not only faith, but love. Christ has taught us to pray with and for others in teaching us to say, Our Father; and, in seeking mercy for others, we may find mercy ourselves. Our Lord Jesus has his exaltation and dominion there, where he ever lives making intercession. Some, by the turning of Job's captivity, understand the restitution which the Sabeans and Chaldeans made of the cattle which they had taken from him, God wonderfully inclining them to do it; and with these he began the world again. Probably it was so; those spoilers had swallowed down his riches, but they were forced to vomit them up again, ch. xx. 15 . But I rather understand this more generally of the turn now given. 2. God doubled his possessions: Also the Lord gave Job twice as much as he had before. It is probable that he did at first, in some way or other, intimate to him that it was his gracious purpose, by degrees, in due time to bring him to such a height of prosperity that he should have twice as much as ever he had, for the encouraging of his hope and the quickening of his industry, and that it might appear that this wonderful increase was a special token of God's favour. And it may be considered as intended, (1.) To balance his losses. He suffered for the glory of God, and therefore God made it up to him with advantage, and allowed him more than interest upon interest. God will take care that none shall lose by him. (2.) To recompense his patience and his confidence in God, which (notwithstanding the workings of corruption) he did not cast away, but still held fast, and that is it which has a great recompence of reward, Heb. x. 35 . Job's friends had often put their severe censure of Job upon this issue, If thou wert pure and upright, surely now he would awake for thee, ch. viii. 6 . But he does not awake for thee; therefore thou art not upright. "Well," says God, "though your argument be not conclusive, I will even by that demonstrate the integrity of my servant Job; his latter end shall greatly increase, and by that it shall appear, since you will have it so, that it was not for any injustice in his hands that he suffered the loss of all things." Now it appeared that Job had reason to bless God for taking away (as he did, ch. i. 21 ), since it made so good a return.

II. His old acquaintance, neighbours, and relations, were very kind to him, v. 11 . They had been estranged from him, and this was not the least of the grievances of his afflicted state; he bitterly complained of their unkindness, ch. xix. 13 , &c. But now they visited him with all possible expressions of affection and respect. 1. They put honour upon him, in coming to dine with him as formerly, but (we may suppose) privately bringing their entertainment along with them, so that he had the reputation of feasting them without the expense. 2. They sympathized with him, and showed a tender concern for him, such as becomes brethren. They bemoaned him when they talked over all the calamities of his afflicted state, and comforted him when they took notice of God's gracious returns to him. They wept for his griefs, and rejoiced in his joys, and proved not such miserable comforters as his three friends, that, at first, were so forward and officious to attend him. These were not such great men nor such learned and eloquent men as those, but they proved much more skilful and kind in comforting Job. God sometimes chooses the foolish and weak things of the world, as for conviction, so for comfort. 3. They made a collection among them for the repair of his losses and the setting of him up again. They did not think it enough to say, Be warmed, Be filled, but gave him such things as would be of use to him, Jam. ii. 16 . Every one gave him a piece of money (some more, it is likely, and some less, according to their ability) and every one an ear-ring of gold (an ornament much used by the children of the east), which would be as good as money to him: this was a superfluity which they could well spare, and the rule is, That our abundance must be a supply to our brethren's necessity. But why did Job's relations now, at length, show this kindness to him? (1.) God put it in their hearts to do so; and every creature is that to us which he makes it to be. Job had acknowledged God in their estrangement from him, for which he now rewarded him in turning them to him again. (2.) Perhaps some of them withdrew from him because they thought him a hypocrite, but, now that his integrity was made manifest, they returned to him and to communion with him again. When God was friendly to him they were all willing to be friendly too, Ps. cxix. 74 , 79 . Others of them, it may be, withdrew because he was poor, and sore, and a rueful spectacle, but now that he began to recover they were willing to renew their acquaintance with him. Swallow-friends, that are gone in winter, will return in the spring, though their friendship is of little value. (3.) Perhaps the rebuke which God had given to Eliphaz and the other two for their unkindness to Job awakened the rest of his friends to return to their duty. Reproofs to others we should thus take as admonitions and instructions to us. 4. Job prayed for his friends, and then they flocked about him, overcome by his kindness, and every one desiring an interest in his prayers. The more we pray for our friends and relations the more comfort we may expect in them.

III. His estate strangely increased, by the blessing of God upon the little that his friends gave him. He thankfully received their courtesy, and did not think it below him to have his estate repaired by contributions. He did not, on the one hand, urge his friends to raise money for him; he acquits himself from that ( ch. vi. 22 ), Did I say, Bring unto me or give me a reward of your substance? Yet what they brought he thankfully accepted, and did not upbraid them with their former unkindnesses, nor ask them why they did not do this sooner. He was neither so covetous and griping as to ask their charity, nor so proud and ill-natured as to refuse it when they offered it; and, being in so good a temper, God gave him that which was far better than their money and ear-rings, and that was his blessing, v. 12 . The Lord comforted him now according to the days wherein he had afflicted him, and blessed his latter end more than his beginning. Observe, 1. The blessing of the Lord makes rich; it is he that gives us power to get wealth and gives success in honest endeavours. Those therefore that would thrive must have an eye to God's blessing, and never go out of it, no, not into the warm sun; and those that have thriven must not sacrifice to their own net, but acknowledge their obligations to God for his blessing. 2. That blessing can make very rich and sometimes makes good people so. Those that become rich by getting think they can easily make themselves very rich by saving; but, as those that have little must depend upon God to make it much, so those that have much must depend upon God to make it more and to double it; else you have sown much and bring in little, Hag. i. 6 . 3. The last days of a good man sometimes prove his best days, his last works his best works, his last comforts his best comforts; for his path, like that of the morning-light, shines more and more to the perfect day. Of a wicked man it is said, His last state is worse than his first ( Luke xi. 26 ), but of the upright man, His end is peace; and sometimes the nearer it is the clearer are the views of it. In respect of outward prosperity God is pleased sometimes to make the latter end of a good man's life more comfortable than the former part of it has been, and strangely to outdo the expectations of his afflicted people, who thought they should never live to see better days, that we may not despair even in the depths of adversity. We know not what good times we may yet be reserved for in our latter end. Non, si male nunc, et olim sic erit—It may yet be well with us, though now it is otherwise. Job, in his affliction, had wished to be as in months past, as rich as he had been before, and quite despaired of that; but God is often better to us than our own fears, nay, than our own wishes, for Job's possessions were doubled to him; the number of his cattle, his sheep and camels, his oxen and she-asses, is just double here to what it was, ch. i. 3 . This is a remarkable instance of the extent of the divine providence to things that seem minute, as this of the exact number of a man's cattle, as also of the harmony of providence, and the reference of one event to another; for known unto God are all his works, from the beginning to the end. Job's other possessions, no doubt, were increased in proportion to his cattle, lands, money, servants, &c. So that if, before, he was the greatest of all the men of the east, what was he now?

IV. His family was built up again, and he had great comfort in his children, v. 13-15 . The last of his afflictions that are recorded ( ch. i. ), and the most grievous, was the death of all his children at once. His friends upbraided him with it ( ch. viii. 4 ), but God repaired even that breach in process of time, either by the same wife, or, she being dead, by another. 1. The number of his children was the same as before, seven sons and three daughters. Some give this reason why they were not doubled as his cattle were, because his children that were dead were not lost, but gone before to a better world; and therefore, if he have but the same number of them, they may be reckoned doubled, for he has two fleeces of children (as I may say) mahanaim—two hosts, one in heaven, the other on earth, and in both he is rich. 2. The names of his daughters are here registered ( v. 14 ), because, in the significations of them, they seemed designed to perpetuate the remembrance of God's great goodness to him in the surprising change of his condition. He called the first Jemima—The day (whence perhaps Diana had her name), because of the shining forth of his prosperity after a dark night of affliction. The next Kezia, a spice of a very fragrant smell, because (says bishop Patrick) God had healed his ulcers, the smell of which was offensive. The third Keren-happuch (that is Plenty restored, or A horn of paint ), because (says he) God had wiped away the tears which fouled his face, ch. xvi. 16 . Concerning these daughters we are here told, (1.) That God adorned them with great beauty, no women so fair as the daughters of Job, v. 15 . In the Old Testament we often find women praised for their beauty, as Sarah, Rebekah, and many others; but we never find any women in the New Testament whose beauty is in the least taken notice of, no, not the virgin Mary herself, because the beauty of holiness is that which is brought to a much clearer light by the gospel. (2.) That their father (God enabling him to do it) supplied them with great fortunes: He gave them inheritance among their brethren, and did not turn them off with small portions, as most did. It is probable that they had some extraordinary personal merit, which Job had an eye to in the extraordinary favour he showed them. Perhaps they excelled their brethren in wisdom and piety; and therefore, that they might continue in his family, to be a stay and blessing to it, he made them co-heirs with their brethren.

V. His life was long. What age he was when his troubles came we are nowhere told, but here we are told he lived 140 years, whence some conjecture that he was 70 when he was in his troubles, and that so his age was doubled, as his other possessions. 1. He lived to have much of the comfort of this life, for he saw his posterity to the fourth generation, v. 16 . Though his children were not doubled to him, yet in his children's children (and those are the crown of old men) they were more than doubled. As God appointed to Adam another seed instead of that which was slain ( Gen. iv. 25 ), so he did to Job with advantage. God has ways to repair the losses and balance the griefs of those who are written childless, as Job was when he had buried all his children. 2. He lived till he was satisfied, for he died full of days, satisfied with living in this world, and willing to leave it; not peevishly so, as in the days of his affliction, but piously so, and thus, as Eliphaz had encouraged him to hope, he came to his grave like a shock of corn in his season.

2. In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God had proved ( Job 40:15 ; 41:34 ); in the second, that God is supremely just (which, in order to be governor of the world, He must needs be) in all His dealings, as contrasted with his own vileness ( Job 42:6 ), and incompetence to deal with the wicked as a just judge ( Job 40:8-14 ).

thought-- "purpose," as in Job 17:11 ; but it is usually applied to evil devices ( Job 21:27 ; Psa 10:2 ): the ambiguous word is designedly chosen to express that, while to Job's finite view, God's plans seem bad, to the All-wise One they continue unhindered in their development, and will at last be seen to be as good as they are infinitely wise. No evil can emanate from the Parent of good ( Jas 1:13 , 17 ); but it is His prerogative to overrule evil to good.

3. I am the man! Job in God's own words ( Job 38:2 ) expresses his deep and humble penitence. God's word concerning our guilt should be engraven on our hearts and form the groundwork of our confession. Most men in confessing sin palliate rather than confess. Job in omitting "by words" ( Job 38:2 ), goes even further than God's accusation. Not merely my words, but my whole thoughts and ways were "without knowledge."

too wonderful-- I rashly denied that Thou hast any fixed plan in governing human affairs, merely because Thy plan was "too wonderful" for my comprehension.

5. hearing of the ear-- ( Psa 18:44 , Margin). Hearing and seeing are often in antithesis ( Job 29:11 ; Psa 18:8 ).

seeth-- not God's face ( Ex 33:20 ), but His presence in the veil of a dark cloud ( Job 38:1 ). Job implies also that, besides this literal seeing, he now saw spiritually what he had indistinctly taken on hearsay before God's infinite wisdom. He "now" proves this; he had seen in a literal sense before, at the beginning of God's speech, but he had not seen spiritually till "now" at its close.

6. myself-- rather "I abhor," and retract the rash speeches I made against thee ( Job 42:3 , 4 ) [Umbreit].

12. Probably by degrees, not all at once.

13. The same number as before, Job 1:2 ; perhaps by a second wife; in Job 19:17 his wife is last mentioned.

14. Names significant of his restored prosperity ( Ge 4:25 ; 5:29 ).

Jemima-- "daylight," after his "night" of calamity; but Maurer, "a dove."

Kezia-- "cassia," an aromatic herb ( Psa 45:8 ), instead of his offensive breath and ulcers.

Keren-happuch-- "horn of stibium," a paint with which females dyed their eyelids; in contrast to his "horn defiled in the dust" ( Job 16:15 ). The names also imply the beauty of his daughters.

15. inheritance among ... brethren-- An unusual favor in the East to daughters, who, in the Jewish law, only inherited, if there were no sons ( Nu 27:8 ), a proof of wealth and unanimity.

16. The Septuagint makes Job live a hundred seventy years after his calamity, and two hundred forty in all. This would make him seventy at the time of his calamity, which added to a hundred forty in Hebrew text makes up two hundred ten; a little more than the age (two hundred five) of Terah, father of Abraham, perhaps his contemporary. Man's length of life gradually shortened, till it reached threescore and ten in Moses' time ( Psa 90:10 ).

sons' sons-- a proof of divine favor ( Ge 50:23 ; Psa 128:6 ; Pr 17:6 ).

17. full of days-- fully sated and contented with all the happiness that life could give him; realizing what Eliphaz had painted as the lot of the godly ( Job 5:26 ; Psa 91:16 ; Ge 25:8 ; 35:29 ). The Septuagint adds, "It is written, that he will rise again with those whom the Lord will raise up." Compare Mt 27:52 , 53 , from which it perhaps was derived spuriously.

(ver. 66). He prayeth these things may be increased and perfected. For they who said, "Lord, increase our faith," had faith. And as long as we live in this world, these are the words of those who are making progress. But he addeth, "understanding," or, as most copies read, "discipline." Now the word discipline, for which the Greeks use paideia, is employed in Scripture, where instruction through tribulation is to be understood: according to the words, "Whom the Lord loveth He disciplineth, and scourgeth every son whom He receiveth." In the literature of the Church this is usually called discipline. For this word, paideia, is used in the Greek in the Epistle to the Hebrews, where the Latin translator saith, "No discipline for the present seemeth to be joyous, but grievous," etc. He therefore toward whom the Lord dealeth in sweetness, that is, he in whom He mercifully inspires delight in that which is good, ought to pray instantly, that this gift may be so increased unto him, that he may not only despise all other delights in comparison with it, but also that he may endure any amount of sufferings for its sake. Thus is discipline healthfully added to sweetness. This discipline ought not to be desired, and prayed for, for a small measure of grace and goodness, that is, holy love; but for so great, as may not be extinguished by the weight of the chastening:...so much in fact as to enable him to endure with the utmost patience the discipline. In the third place is mentioned knowledge; since, if knowledge in its greatness outstrips the increase of love, it doth not edify, but "puffeth up." ...

64. But in that he saith, not, Give unto me; but, "O learn me;" how is the sweetness taught, if it be not given? Since many know what doth not delight them, and find no sweetness in things of which they have knowledge. For sweetness cannot be learnt, unless it please. Also discipline, which signifieth the tribulation which chasteneth, is learnt by receiving; that is, not by hearing, or reading, or thinking, but by feeling....

65. He addeth, "for I have believed Thy commandments," and herein we may justly enquire, why he said not, I obeyed, rather than, I believed. For commandments are one thing, promises another. We undertake to obey commandments, that we may deserve to receive promises. We therefore believe promises, obey commandments....Teach me therefore sweetness by inspiring charity, teach me discipline by giving patience, teach me knowledge by enlightening my understanding: "for I have believed Thy commandments." I have believed that Thou who art God, and who givest unto man whence Thou mayest cause him to do what Thou commandest, hast commanded these things.

66. "Before I was humbled, I went wrong; wherefore I have kept Thy word"

(ver. 71). He hath said something kindred to this above. For by the fruit itself he showeth that it was a good thing for him to be humbled; but in the former passage he hath stated the cause also, in that he had felt beforehand that humiliation which resulted from his punishment, when he went wrong. But in these words, "Wherefore have I kept Thy word:" and again in these, "That I might learn Thy righteousnesses:" he seemeth to me to have signified, that to know these is the same thing as to keep them, to keep them the same thing as to know them. For Christ knew what He reproved; and yet He reproved sin, though it is said of Him that "He knew not sin." He knew therefore by a kind of knowledge, and again He knew not by a kind of ignorance. Thus also many learn the righteousnesses of God, and learn them not. For they know them in a certain way; and, again do not know them from a kind of ignorance, since they do them not. In this sense the Psalmist therefore is to be understood to have said, "That I might learn Thy righteousnesses," meaning that kind of knowledge whereby they are performed.

71. But that this is not gained, save through love, wherein he who doeth them hath delight, on which account it is said, "In Thy sweetness teach me Thy righteousnesses:" the following verse showeth, wherein he saith, "The law of Thy mouth is better unto me than thousands of gold and silver"

(ver. 75). "O let Thy merciful kindness be my comfort, according to Thy word unto Thy servant" (ver. 76). Mercy and truth are so spoken of in the Divine Word, that, while they are found in many passages, especially in the Psalms, it is also so read in one place, "All the paths of the Lord are mercy and truth." And here indeed he hath placed truth first, whereby we are humbled unto death, by the judgment of Him whose judgments are righteousness: next mercy, whereby we are renewed unto life, by the promise of Him whose blessing is His grace. For this reason he saith, "according to Thy Word unto Thy servant:" that is, according to that which Thou hast promised unto Thy servant. Whether therefore it be regeneration whereby we are here adopted among the sons of God, or faith and hope and charity, which three are built up in us, although they come from the mercy of God; nevertheless, in this stormy and troublesome life they are the consolations of the miserable, not the joys of the blessed.

77. But since those things are destined to happen after and through these, he next saith, "O let Thy loving mercies come upon me, and I shall live"

(ver. 91). For all these things are day: "and this is the day which the Lord hath made: let us rejoice and be glad in it:" and "let us walk honestly as in the day." "For all things serve Thee." He said all things of some: "all" which belong to this day "serve Thee." For the ungodly of whom it is said, "I have compared thy mother unto the night," do not serve Thee.

92. He then looketh back towards the source of this earth's deliverance, which caused it to abide when founded; and addeth, "If my delight had not been in Thy law, I should perchance have perished in my humiliation"

(ver. 125). This petition must never be intermitted. For it sufficeth not to have received understanding, and to have learnt the testimonies of God, unless it be evermore received, and evermore in a manner quaffed from the fountain of eternal light. For the testimonies of God are the better and the better known, the more understanding a man attaineth to.

125. "It is time," he saith, "for the Lord to lay to His hand" (ver. 126). For this is the reading of most copies: not as some have, "O Lord." Now what is this, save the grace which was revealed in Christ at its own time? Of which season the Apostle saith, "But when the fullness of time was come, God sent His Son." ...But wherefore is it that, seemingly anxious to show the Lord that it was time to lay to His hand, he hath subjoined, "They have scattered Thy law;" as if it were the season for the Lord to act, because the proud scattered His law. For what meaneth this? In the wickedness of transgression, they have not guarded its integrity. It was needful therefore that the Law should be given to the proud and those presuming in the freedom of their own will, after a transgression of which whosoever were contrite and humbled, might run no longer by the Law, but by faith, to aiding grace. When the Law therefore was scattered, it was time that mercy should be sent through the only-begotten Son of God.

126. "Therefore," he saith, "I love Thy commandments above gold and topaz"

(ver. 130). What is the little one save the humble and weak? Be not proud therefore, presume not in thine own strength, which is nought; and thou wilt understand why a good law was given by a good God, though it cannot give life. For it was given for this end, that it might make thee a little one instead of great, that it might show that thou hadst not strength to do the law of thine own power: and that thus, wanting aid and destitute, thou mightest fly unto grace, saying, "Have mercy upon me, O Lord, for I am weak." ...Let all be little ones, and let all the world be guilty before Thee: because "by the deeds of the Law there shall no flesh be justified" in Thy sight; "for by the Law is the knowledge of sin," etc. These are Thy wonderful testimonies, which the soul of this little one hath searched; and hath therefore found, because he became humbled and a little one. For who doth Thy commandments as they ought to be done, that is, by "faith which worketh through love," save love itself be shed abroad in his heart through the Holy Spirit?

130. This is confessed by this little one; "I opened my mouth," he saith, "and drew in the spirit: for I longed for Thy commandments"

Goodness to others (Menochius) in want. (Worthington) --- Discipline, or patience under chastisement. (St. Augustine) (Theodoret) --- Hebrew, "wisdom," or discernment how to act, and knowledge of what regards thy law and revealed truths. (Berthier)

Humbled me. "It is good for the proud to fall into some open sin, (Calmet) whence they may be displeased at themselves." (St. Augustine) --- A patient thanks his physician for having used a necessary severity. (Theodoret) (Calmet)

Truth. Though we may not discern the particular causes of our suffering, we must be convinced that they are right. (Worthington) --- Sinners are afflicted that they may amend, and the just for their advancement. (Calmet)

Serve thee. Except man, (Worthington) and angels who rebel; and yet they also are forced to serve as victims of justice, if they have refused to accept of mercy. (Haydock)

Declaration. By God's ministers renders them intelligible, though so wonderful in themselves. Hebrew styles this "the door of opening." (Berthier) --- The Scriptures are full of difficulties, and Daniel (ix. 2.) made them his study. Since the coming of Christ, the mysteries and prophecies have been more developed. But those who refuse to acknowledge him, grope at mid-day, Matthew xi. 25., and xviii. 5., and 1 Corinthians xiv. 20. (Calmet) --- The first entrance into the knowledge of holy Scripture illuminates the understanding of the humble, whence they proceed to know more. (Worthington)

65 Thou hast dealt well with thy servant, O Lord , according unto thy word. 66 Teach me good judgment and knowledge: for I have believed thy commandments.

71 It is good for me that I have been afflicted; that I might learn thy statutes.

75 I know, O Lord , that thy judgments are right, and that thou in faithfulness hast afflicted me.

89 For ever, O Lord , thy word is settled in heaven. 90 Thy faithfulness is unto all generations: thou hast established the earth, and it abideth. 91 They continue this day according to thine ordinances: for all are thy servants.

124 Deal with thy servant according unto thy mercy, and teach me thy statutes. 125 I am thy servant; give me understanding, that I may know thy testimonies.

130 The entrance of thy words giveth light; it giveth understanding unto the simple.

65-67. The reliance on promises ( Psa 119:49 ) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.

71-72. So also affliction of any kind acts as a wholesome discipline in leading the pious more highly to value the truth and promises of God.

JOD. ( Psa 119:73-80 ).

75-78. in faithfulness-- that is, without in the least violating Thy faithfulness; because my sins deserved and needed fatherly chastisement. Enduring chastisement with a filial temper ( He 12:6-11 ), God's promises of mercy ( Ro 8:28 ) will be fulfilled, and He will give comfort in sorrow ( La 3:22 ; 2Co 1:3 , 4 ).

89-91. In all changes God's Word remains firm ( 1Pe 1:25 ). Like the heavens, it continually attests God's unfailing power and unchanging care ( Psa 89:2 ).

is settled in-- that is, stands as firmly as the heaven in which it dwells, and whence it emanated.

121-126. On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.

130. The entrance-- literally, "opening"; God's words, as an open door, let in light, or knowledge. Rather, as Hengstenberg explains it, "The opening up," or, "explanation of thy word." To the natural man the doors of God's Word are shut. Lu 24:27 , 31 ; Ac 17:3 ; Ep 1:18 , confirm this view, "opening (that is, explaining) and alleging," &c.

unto the simple-- those needing or desiring it (compare Psa 19:7 ).

CHAPTER 10

Ver. 17.And the seventy returned with joy (great joy, Syriac), saying, Lord, even the devils are subject to us through Thy name. They as much as say, We have not only healed the sick according to Thy word,

ver. 9; but have even cast out devils through the power of Thy name. See, says Theophylact, their humility, for they say through Thy name, not by our own power or virtue. Yet a certain amount of vain glorying seems to have crept in unawares, because Christ had chosen them in preference to others to work such wonders; but their offence was a venial one, such as the Master would soon absolve.

Ver. 18.And He said unto them, I beheld Satan as lightning fall from heaven. Like lightning.

1. Unexpectedly: because as the lightning bursts forth unexpectedly from a tranquil sky, so were the devils suddenly cast down from heaven.

2. Violently, by the power of Michael and his angels, Rev_13:7.

3. Swiftly, in a moment of time.

4. Openly, in the presence of all the inhabitants of heaven.

Christ took example from the lightning to show how great and swift was the fall of Satan. Euthymius. Many think that Christ here speaks literally of the fall of Satan from heaven, i.e. from the power of which he possessed over the world before the coming of the Saviour.

Ye tell me no new thing, 0 my disciples, for when I sent you forth I saw the devil deprived of power, falling as it were from heaven, and about to be yet more discomfited by your ministry. Christ saith this as if to magnify the power which He had given to the disciples. See how mighty a foe is subject to you through My name. So Nazianzen, S. Basil, and well-nigh all the Fathers.

Hear Theophylact. Some understand by the word heaven the honour and glory which Satan possessed, for before the coming of Christ he was worshipped as a god.

Euthymius also: Before the incarnation Satan was had in honour, and exercised kingly power, but he fell, not from heaven, because he had already fallen from it, but from all his glory and power when Christ was made man. So also Vatablus: When I sent you forth to preach I saw, saith Christ, that the power of Satan would be broken. "For" says S. Cyril, "Satan then fell from the heights of power to the extreme of weakness." He was venerated by men before the coming of Christ. He is now trodden under by the feet of the faithful

Hence it is written, "I give you power to tread upon serpents."

But this allusion to the fall of Satan is mystical and symbolical rather than literal. Literally Christ speaks of Satan's fall from heaven, i.e. of the time when he and his angels were cast into the abyss, because through pride he sought to make himself equal with God, or because, as others think, he endeavoured to hinder the purpose of God in the incarnation of Christ.

Because, therefore, he envied the Divinity of Christ, he was cast out of heaven. The Greek word πεσόντα is in the past tense, and should therefore be translated as in the Arabic, "fallen." The whole passage, therefore, may be rendered thus, "Wonder not, 0 My disciples, that through My name ye have cast out devils; for I long since cast out of heaven Lucifer and his angels, because of their pride and discontent. But beware lest ye give way to pride, because the devils are subject unto you, and lest ye also for this cause incur a like punishment." So S. Jerome, and all the Fathers.*

But very appropriately is Lucifer compared to lightning.

1. Because by the brilliancy of lightning is very aptly shown the pre-eminence and fiery nature of Lucifer.

2. And also his excessive power to do hurt. For as the lightning shatters the hardest rock, so Satan overpowers all opposition.

3. Because of the shortness of his reign. For as the flash is quickly gone, so the dominion of Satan lasts but for this life, which is but as a moment compared with eternity.

Hence, figuratively, lightning, is an emblem of this world's glory. For as it flashes, and is quickly gone, "so passes away the glory of this world."

Furthermore, as the brilliant lightning loses itself in the earth, so Lucifer, a bright angel, became through pride a foul fiend, and thus pride makes the best of men to become devils, whilst humility makes angels of the worst. See Isa. xiv. ii. "Thy pomp is brought down to the grave, the worm is spread under thee, and the worms cover thee."

4. Because of his outward appearance, "for he transforms himself into an angel of light," 2Co_11:14.

The full meaning of this verse is as follows:I, saith Christ, as God saw the fall of Satan when he was cast out from heaven, and in like manner, I now, as the Son of man, see him cast out of the temples in which he was worshipped, because I teach, and in My name ye also teach, the nations to break up their idols and to worship God alone. Hence, as I cast him out of heaven, so now I deprive him of his power over men. "How art thou fallen, 0 Lucifer, son of the morning. How is the light which was in thee become darkness." See Isa_14:12.

Moraliter.  S. Bernard, in his sermon, on 1Co_3:12, says, "There is no security in heaven or in paradise, much less in the world. In heaven the angels fell in the very presence of God; in the garden of Eden, Adam; in the world, Judas, a disciple of Christ. I have said this, that no man lull himself into false security because 'a place is holy ground.' For it is not the place which sanctifies the men, but the men who sanctify the place."

Mystically.  S. Jerome, Psa_124:8, says, "Many earthly things became heavenly, and many heavenly things earthly." The traitor Judas was offered heaven, but chose earth. The apostle Paul, when persecuting the Church, was the enemy of Christ; but converted, he became meet for the kingdom of heaven. Let him, whose conversation is in heaven, beware of false security; and let not him who yet loves the world, despair of salvation.

Ver. 19.Behold, I give you power to tread on serpents and scorpions. Power ε̉ξουσίαν, i.e. authority. We may take the words literally, for to Adam was given dominion over every living thing. Christ then gives His disciples power over the wild animals as well as over devils. "They shall take up serpents, and if they drink any deadly thing it shall not hurt them." S. Mar_16:17. And so S. Paul shook off the viper which had fastened on his hand, and felt no harm. Act_27:5. Jansenius, Maldonatus, and others.

And over all the power of the enemy, δύναμιν rendered in the Vulgate "virtutem," whether wild animal, or poison, or Satan himself. For by all the power of the enemy we may understand every thing hostile to men.

But mystically, the passage has reference to the devils, who are described as serpents and scorpions, and called the power of the enemy, i.e. the army of Satan.  S. Athanasius, Theophylact and others.

Hence Euthymius takes these serpents and scorpions as influencing the senses, or, as Bede says, "representing every kind of unclean spirit." He adds, "There is this difference between serpents which wound with their fangs, and scorpions whose sting is in their tail, that the serpents signify men or spirits raging openly, scorpions signify them plotting in secret. Thus by the serpent which deceived Eve, we must understand the devil in the serpent's form. See Gen  iii

Ver. 20.Notwithstanding in this rejoice not, that the spirits are subject unto you. He does not forbid them altogether from rejoicing in that the spirits were subject unto them, for this was a lawful joy, but he exhorts them to rejoice rather at their election to eternal life.

1. Because power over the devils is a grace given to the Church, and sometimes bestowed upon the unworthy, as Judas.  S. Mat_7:22. But predestination brings men into favour with God, and ends in everlasting happiness.

2. Because, as Euthymius says, "The one joy is productive of pride and vainglory, but the other of good works, and a desire to please God."

3. Again, because the casting out of devils and the working of miracles is due to the power of God, and is independent of human merit. But they whose names are written in heaven, at some time present or future are made meet for so great a reward. Bede.

4. Lastly, because to cast out devils affects others, but it is for our own profit that our names are written in heaven. Theophylact.

Are written in heaven, "in the book of life," not by pen and ink, says Titus, but by the foreknowledge and election of God. Ye are citizens inscribed on the roll of an eternal city, not after the manner of men, but written down in the remembrances of God. Euthymius. Not, says Bede, because God can forget, but that His purpose may stand fast for ever.

Hence, as the foreknowledge and election of God are twofold, so is the book of life. The one perfect and complete, in which are the names of those who are predestinated to eternal life. The other imperfect and incomplete, because they whose names are written in it may fall away, and forfeit their promised reward. So the Apostle salutes Clement and his fellow-labourers, "whose names are written in the book of life " (Phil iv.) meaning thereby that they, like the Ephesian converts, were called by God and predestinated by Christ to believe on Him, but that their final salvation was conditional on their perseverance and faith. Eph. i. And again, Eph_2:19, "Ye are fellow citizens with the saints, and of the household of God:" by grace here and in the glory hereafter, if ye depart not from the grace which is given you. So the Church in the "Secreta" for Lent prays, that the names of all believers may be retained in the book of God's predestination. These then can forfeit their election, and therefore their salvation is conditional on their perseverance in well doing. For this is the interpretation of Jansenius, Francis Lucas, and others, though Maldonatus doubts whether it be the right one, and Toletus refuses to accept it.

For it is clear from

ver. 18 that Christ did not give the seventy disciples to understand that they were absolutely and unconditionally predestinated to glory, for He would have them mindful of condemnation. As Satan fell from heaven, so take heed lest ye also come short of the glory prepared for you in heaven. So all the apostles were called by Christ, and yet one of them was a reprobate.

"Have I not chosen you twelve, and one of you is a devil?"  S. Joh_6:70. And also among the deacons, who were chosen from the seventy was Nicolas, a man of impure life and the author of the heresy of the Nicolaitanes. S. Jerome, Epist. 48.

Hence we must understand the promise of Christ (S. Matt. xix. 28), "Ye which have followed me, shall sit on twelve thrones judging the twelve tribes of Israel," to be conditional, i.e. to be fulfilled only if they continued to follow Him to their life's end.

Ver. 21.In that hour Jesus rejoiced in spirit (Spiritu Sancto, Vulgate), because the Holy Spirit had, according to His promise, granted the disciples, though weak and unlearned men, the power of working wonders, and had thus led others to believe in Christ and to glorify God.

And hast revealed them unto babes, i.e. that thou hast revealed to my humble and unlearned disciples the truth, so that they might acknowledge Thee, the one true God, and Me whom Thou hast sent, and might be predestinated to eternal life; and that many others also, whom they have healed of their diseases, and from whom they have cast out devils, might be brought to the knowledge of God, and believe to the salvation of their soul.

Ver. 22.All things are delivered to Me of My Father. As all things were created by My Father, so all things are created anew by Me, and redeemed from the curse of sin. That thus I might raise up those who had fallen away, and might sanctify them, and might renew all the other creatures which had become corrupt through the sin of man.

"For," says S. Athanasius (Serm. iv. contra Arianos), "after the fall of man, all things were made partakers of his transgression. And so death reigned over all from Adam even unto Christ. The earth was given over to the curse, hell was opened, paradise shut, heaven became an enemy, and mankind being corrupted and lost, the devil triumphed over us."

"Then He gave Him a human nature, that the Word Himself might take upon Him our flesh, and might renew in all the nature He had taken.

"All things were delivered unto Him as the physician who could heal the serpent's bite, as the life which could restore the dead, as the light which could illuminate the darkness, as the understanding which could renew the Powers of the mind."

And in explanation, he adds, "After all things were delivered to Him, and he was made man, all things were renewed and made perfect again. The earth received a blessing instead of a curse, paradise was unlocked. Hell drew back from fear, the graves gave up their dead, and the gates were thrown open that He might enter from Eden."

Christ does not speak here of the essence and attributes which were communicated to Him from the Father by His divine generation, as S. Chrysostom, Hilary, and S. Ambrose explain, but of the plenary power which was given to Him as man, to effect the salvation of men.

And the seventy returned again with joy, saying, Lord, even the devils are subject to us through your name.18. And he said to them, I beheld Satan as lightning fall from heaven.19. Behold, I give to you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you.20. Notwithstanding in this rejoice not, that the spirits are subject to you; but rather rejoice, because your names are written in heaven.

It was said above that our Lord sent forth His disciples sealed with the grace of the Holy Spirit, and that being made ministers of preaching, they received power over the unclean spirits. But now when they returned, they confess the power of Him who honored them, as it is said, And the seventy returned again with joy, saying, Lord, even the devils are subject to us, etc. They seemed indeed to rejoice rather that they were made workers of miracles, than that they had become ministers of preaching. But they had better have rejoiced in those whom they had taken, as St. Paul says to them that were called by him, My joy and my crown.

Now our Lord, in a remarkable manner, in order to put down high thoughts in the hearts of His disciples, Himself related the account of the fall which the teacher of pride suffered; that they might learn by the example of the author of pride, what they would have to dread from the sin of pride. Hence it follows, I beheld Satan as lightning fall from heaven.

He is called Satan, because he is an enemy to God, (for this the Hebrew word signifies,) but he is called the Devil, because he assists us in doing evil, and is an accuser. His nature is incorporeal, his abode in the air.

He says not, ’I see now,’ but referring to past time, I saw, when he fell. But by the words as lightning, He signifies either a fall headlong from the high places to the lowest, or that now cast down, he transforms himself into an angel of light.

Now He says that He saw it, as being Judge, for He knew the sufferings of the spirits Or He says, as lightning, because by nature Satan shone as lightning, but became darkness through his affections, since what God made good he changed in himself to evil.

For the heavenly Powers are not naturally holy, but according to the analogy of divine love they receive their measure of sanctification. And as iron placed in the fire does not cease to be iron, though by the violent application of the flame both in effect and appearance, it passes into fire; so also the Powers on high, from their participation in that which is naturally holy, have a holiness implanted in them. For Satan had not fallen, if by nature he had been unsusceptible of evil.

Or else, I saw Satan as lightning fall from heaven, that is, from the highest power to the lowest impotence. For before the coming of our Savior, he had subdued the world to him, and was worshipped by all men. But when the only-begotten Word of God came down from heaven, he fell as lightning, seeing that he is trodden under foot by those who worship Christ. As it follows, And, behold, I give those you power to tread upon serpents, etc.

Serpents indeed at one time under a figure were made to bite the Jews, and kill them because of their unbelief. But there came One who should destroy those serpents; even the Brazen Serpent, the Crucified, so that if any one should look on Him believing, he might be healed from his wounds and saved.

Then lest we should suppose this was spoken of beasts, He added, And over all the power of the enemy.

That is, I give you the power of casting out every kind of unclean spirit, from the bodies possessed. And as far as regards themselves, He adds, And nothing shall hurt you. Although it might also be taken literally. For Paul when attacked by a viper suffered no injury. John having drunk poison is not harmed by it. But I think there is this difference between serpents who bite with the teeth, and scorpions who sting with the tail, that the serpents signify men or spirits raging openly, scorpions signify them plotting in secret. Or serpents are those which cast the poison of evil persuasion upon virtues just beginning, scorpions which go about to corrupt at last virtues which have been brought to perfection.

Or serpents are those which visibly hurt, as the evil spirit of adultery and murder. But those are called scorpions which invisibly injure, as in the sins of the spirit.

For pleasure is called in Scripture a serpent, which by nature is such that if its head has reached a wall so as to press upon it, it drags its whole body after it. So nature has given man the habitation which was necessary for him. But by means of this necessity, pleasure assaults the heart, and perverts it to the indulgence of immoderate ornament; in addition to this it brings in its train covetousness, which is followed by lust, that is, the last member or tail of the beast. But as it is not possible to draw back the serpent by its tail, so to remove pleasure we must not begin with the last, unless one has closed the first entrance to evil.

But now through the power of Christ boys make a mock at pleasure, which formerly led away the aged, and virgins steadfastly trample upon the desires of serpentine pleasure. Some also tread upon the very sting of the scorpion, that is, of the devil, namely death, and fearing not destruction become witnesses of the word. But many giving up earthly things walk with a free step in heaven, dreading not the prince of the air.

But because the joy with which He saw them rejoice savored of vain-glory, for they rejoiced that they were as it were exalted, and were a terror to men and evil spirits, our Lord therefore adds, Notwithstanding in this rejoice not, that the spirits are subject to you, etc.

They are forbidden to rejoice in the subjection of the spirits to God, since they were flesh; for to cast out spirits and to exercise other powers is sometimes not on account of his merit who works, but is wrought through the invocation of Christ’s name to the condemnation of those who mock it, or to the advantage of those who see and hear

Why, O Lord, cost not you permit men to rejoice in the honors which are conferred by You, since it is written, In your name shall they rejoice all the day? But the Lord raises them up by greater joys. Hence He adds, But rejoice that your names are written in heaven.

As if he said, It becomes you to rejoice not in the putting down of the evil spirits, but in your own exaltation. But it would be well for us to understand, that whether a man has done heavenly or earthly works, he is thereby, as if marked down by letter, for ever fixed in the memory of God.

For the names of the saints are written in the book of life not in ink, but in the memory and grace of God. And the devil indeed fell from above; but men being below have their names inscribed above in heaven.

There are some who are written indeed not in life, but according to Jeremiah in the earth, that in this way there might be a kind of double enrollment, of the one indeed to life, but of the other to destruction. But since it is said, Let them be blotted out of the book of the living, this is spoken of those who were thought worthy to be written in the book of God. And in this way a name is said to be put down in writing or blotted out, when we turn aside from virtue to sin, or the contrary.

In that hour Jesus rejoiced in spirit, and said I thank you, O Father, Lord of heaven and earth that you have hid these things from the wise and prudent, and have revealed them to babes: even so, Father; for so it seemed good in your sight.22. All things are delivered to me of my Father and no man knows who the Son is, but the Father and who the Father is, but the Son, and he to whom the Son will reveal him.

As a loving father rejoices to see his sons do right, so Christ also rejoices that His Apostles were made worthy of such good things. Hence it follows, In that hour, etc.

He saw in truth that through the operation of the Holy Spirit, which He gave to the holy Apostles, the acquisition of many would be made, (or that many would be brought to the faith.) He is said therefore to have rejoiced in the Holy Spirit, that is, in the results which came forth through the Holy Spirit. For as one who to be mankind He considered the conversion of sinners to be a subject for rejoicing, for which He gives thanks. As it follows, I give thanks to you, O Father.

Confessing does not always signify penitence, but also thanks airing, as is frequently found in the Psalms.

Now here, say they whose hearts are perverted, the Son gives thanks to the Father as being inferior But what should prevent the Son of the same substance with the Father from praising His own Father, who saves the world by Him? But if you think that because of His giving thanks He shows Himself to be inferior, observe, that He calls Him His Father, and the Lord of heaven and earth. Titus of Bostra: For all other things have been produced by Christ from nothing, but He alone was incomprehensibly begotten of His Father, Who therefore of the Only-begotten alone, as a true Son, is by nature the Father. Hence He alone says to His Father, I give thanks to you, O Father, Lord, etc. that is, I glorify you. Marvel not that the Son glorifies the Father. For the whole substance of the Only-begotten is the glory of the Father. For both those things which were created, and the Angels, are the glory of the Creator. But since these are placed too low in respect of His dignity, the Son alone, since He is perfect God like His Father, perfectly glorifies His Father.

We know also that the Savior often speaks as man. For His divine nature has human nature joined to it, yet you would not, because of His clothing Himself with a body, be ignorant that He was God. But what do they answer to this, who wish to make out a substance of evil, but form to themselves another God, other than the true Father of Christ? And they say that he is unbegotten, the creator of evil and prince of iniquity, as well as the maker of the world’s fabric. Now our Lord, affirming the word of Moses, says, I give thanks to you, Father, Lord of heaven and earth.

But a Gospel composed by Marcion has, "I give thanks to You, O Lord," being silent as to the words of heaven and earth, and the word Father, lest it should be supposed that He calls the Father the Creator of the heaven and the earth.

Lastly, he unveils the heavenly mystery by which it pleased God to reveal His grace, rather to the little ones than the wise of the world. Hence it follows, That you have hid these things from the wise and prudent.

The distinction may be, that it is said, the wise, meaning, the Pharisees and Scribes who interpret the law, and the prudent, meaning those who were taught by the Scribes, for the wise man is he who teaches, but the prudent man he who is taught; but the Lord calls His disciples babes, whom He chose not from the teachers of the law, but out of the multitude, and by calling, fishermen; babes, that is, as devoid of malice.

Or by a babe we should here understand one who knew nothing of exalting himself, and of boasting in proud words of the excellence of his wisdom, as the Pharisees often do.

He therefore gives thanks that He had revealed to the Apostles as to babes the sacraments of His coming, of which the Scribes and Pharisees were ignorant, who think themselves wise, and are prudent in their own sight.

The mysteries then were hid from those who think themselves wise, and are not; for if they had been, these would have been revealed to them.

To the wise and prudent then He opposed not the dull and foolish, but babes; that is, the humble, to show that He condemned pride, not quickness of mind.

For a feeling of deficiency is the preparation for coming perfection. For whoever by the presence of the apparent good perceives not that he is destitute of the true good, is deprived of the true good.

Now He does not rejoice and give thanks because the mysteries of God were hid from the Scribes and Pharisees (for this were not a subject of rejoicing, but of lament,) but for this cause gives He thanks, that what hat the wise knew not, babes knew. But moreover He gives thanks to the Father together with whom He Himself does this, to show the great love wherewith He loves us. He explains in the next place, that the cause of this thing was first His own will and Father’s, who of His own will did this. As it follows, Even so, Father; for so it seemed good in your sight.

We receive these words as an example of humility, that we Moral should not rashly presume to scan the heavenly counsel, concerning the calling of some, and the rejection of others; for that cannot be unjust which seemed good to the Just One. In all things therefore, externally disposed, the cause of the visible system is the justice of the hidden will.

The followers of Arius, not rightly understanding this, rave against our Lord, saying, If all things were given to him, that is, the dominion of the creatures, there was as a time when He had them not, and so was not of the substance of the Father. For if He had been, there would be no need for Him to receive. But hereby is their madness the rather detected. For if before He had received them, the creature was independent of the Word, how will that verse stand, In him all things consist? But if as soon as the creatures were made, they were all given to Him, where was the need to give, for by him were all things made? The dominion of the creation is not then, as they think, here meant, but the words signify the dispensation made in the flesh. For after that man sinned, all things were confounded; the Word then was made flesh, that He might restore all things. All things therefore were given Him, not because He was wanting in power, but that as Savior He should repair all things; that as by the Word all things at the beginning were brought into being, so when the Word was made flesh, He should restore all things in Himself.

Or by the words, All things are delivered to me, He means not the elements of the world, but those babes to whom by the Spirit the Father made known the Sacraments of His Son; and in whose salvation when He here spoke He was rejoicing.

Or, when you read all things, you acknowledge the Almighty, not the Son lower than the Father; when you read delivered, you confess the Son, to whom by the nature of one substance all things rightly belong, not conferred as a gift by grace.

Now having said that all things were given Him by His Father, He rises to His own glory and excellence showing that in nothing He is surpassed by His Father. Hence He adds, And no one knows who the Son is but the Father, etc. For the mind of the creatures is not able to comprehend the manner of the Divine substance, which passes all understanding, and His glory transcends our highest contemplations. By Itself only is known what the Divine nature is. Therefore the Father, by that which He is, knows the Son the Son, by that which He is, knows the Father, no difference intervening as regards the Divine nature. And in another place. For that God is, we believe, but what he is by nature, is incomprehensible. But if the Son was created, how could He alone know the Father, or how could He be known only by the Father. For to know the Divine nature is impossible to any creature, but to know each created thing what it is, does not surpass every understanding, though it is far beyond our senses.

But though our Lord says this, it is plain that the Arians object to Him, saying that the Father is not seen by the Son. But their folly is manifest, as if the Word did not know Itself which reveals to all men the knowledge of the Father and Itself; for it follows, And to whomsoever the Son will reveal him.

Now a revelation is the communication of knowledge in proportion to each man’s nature and capacity; and when indeed the nature is congenial, there is knowledge without teaching; but here the instruction is by revelation.

He wishes to reveal as the Word, not without the exercise of reason; and as Justice, who knows rightly both the times for revealing, and the measures of revelation; but He reveals by removing the opposing veil from the heart, and the darkness which He has made His secret place. But since upon this men who are of another opinion think to build up their impious doctrine, that in truth the Father of Jesus was sent down to the ancient saints, we must tell them that the words, To whomsoever the Son will reveal him, not only refer to the future time, after our Savior uttered this, but also to the past time But if they will not take this word reveal for what is past, the must be told, that it is not the same thing to know and to believe. To one is given by the Spirit the word of knowledge; to another faith by the same Spirit. There were then those who believed, but did not know.

But that you may know that as the Son revealed the Father to whom He will, the Father also reveals the Son to whom He will, hear our Lord’s words, Blessed are you, Simon Barjona, for flesh and blood have not revealed it to you, but my Father which is in heaven.

And he turned him to his disciples, and said privately, Blessed are the eyes which see the things that you see:24. For I tell you, that many prophets and kings have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them.

Having said above, No one knows who the Father is but the Son, and to whomsoever the Son will reveal him; He pronounces a blessing upon His disciples, to whom the Father was revealed through Him. Hence it is said, And he turned him to his disciples, and said, Blessed etc.

He turns to them indeed, since He rejected the Jews, who were deaf, with their understandings blinded, and not wishing to see, and gives Himself wholly to those who love Him; and He pronounces those eyes blessed which see the things no others had seen before. We must however know this, that seeing does not signify the action of the eyes, but the pleasure which the mind receives from benefits conferred. For instance, if any one should say, He has seen good times, that is, he has rejoiced in good times, according to the Psalm, You shall see the good of Jerusalem. For many Jews have seen Christ performing, divine works, that is to say, with their bodily sight, yet all were not fitted to rereceive the blessing, for they believed not; but these saw not His glory with their mental sight. Blessed then are our eyes, since we see by faith the Word who is made man for us, shedding upon us the glory of His Godhead, that He may make us like to Him by sanctification and righteousness. Theophylact: Now He blesses them, and all truly who look with faith, because the ancient prophets and kings desired to see and hear God in the flesh, as it follows; For I say to you, that many prophets and kings have desired, etc.

Matthew more clearly calls them prophets, and righteous men. For those are great kings, who have known how, not by yielding to escape from the assaults of temptations, but by mastering to gain the rule over them.

Now from this saying many imagine that the prophets were without the knowledge of Christ. But if they desired to see what the Apostles saw, they knew that He would come to men, and dispense those things which He did. For no one desires what he has no conception of; they therefore knew the Son of God. Hence He does not merely say, They desired to see me, but those things which you see, nor to hear me, but those things which you hear. For they saw Him, but not yet Incarnate, nor thus conversing with men, nor speaking with such authority to them.

For those looking afar off saw Him in a glass and darkly, but the Apostles having our Lord present with them, whatever things they wished to learn had no need to be taught by angels or any other kind of vision.

But why does he say that many prophets desired, and not all? Because it is said of Abraham, That he saw the day of Christ and was glad, which sight not many, but few attained to; but there were other prophets and just men not so great as to reach to Abraham’s vision, and the experience of the Apostles, who, He says, saw not, but desired to see.

I saw Satan as lightning, &c. Many expound it in this manner: I, who am from eternity, saw Satan with all the rebellious angels, as glorious as they were, fall from heaven; fear then, and tremble, though you have received such favours from God. Others take it in this sense, that Christ, by his incarnation, hath seen the power of the devils lessened and confounded, according to what he also said, (John xii. 31.) Now shall the prince of this world be cast out. (Witham) --- What connexion have these words with what goes before? Some understand them thus: the reign of the devil is near at an end; this prince of darkness is going to be overturned; he will fall from the air, where he reigns, with the same precipitation as lightning, which cuts the clouds and presently disappears. It is almost the same things he says in other places. "The prince of this world is already judged; behold now is the judgment of this world; behold now the prince of this world shall be cast forth! When I sent you to preach the gospel to the poor, I saw Satan fall; I saw his empire overturned. The last effort which this empire of darkness shall make is the death of our Saviour, as he himself says: This is your hour, and the power of darkness. Since his resurrection he has bound the dragon in the abyss for a thousand years; he has shut up the entrance, and sealed it with his seal." (Apocalypse xii. 9. and xx. 2.) Others think that Jesus speaks here of the fall of Lucifer, at the beginning of the creation. Wishing to give his disciples a lesson in humility, on account of the vain complacency which he saw they took in the miracles they wrought, he says to them: Beware of pride, that precipitated the first angel from heaven: I have seen him in the glory with which he was surrounded, and I have seen him hurried into the abyss. Fear, lest the same should happen to you. The former explanation appears to us more simple and literal. (Calmet)

Given you power, &c. By these words our Saviour seems to insinuate, that the venom of serpents, and the other noxious qualities of some animals, proceed from the malice of the devil. These are the arms and the instruments he makes us of to kill us, being the prince of death and a murderer from the beginning, as the Scripture styles him. The Jews attributed sickness, poisons, and every thing of the same kind to evil spirits.

He rejoiced in the Holy Ghost. In almost all Greek copies, we read in spirit, without holy. And it is expounded of Christ's own spirit. (Witham) --- I give thanks, &c. In this verse we see plainly refuted the heretical Marcion, and his follower Manicheus, who asserted that God was not the creator of the earth, or of any thing existing on the earth. St. Epiphanius says, that in a gospel written by Marcion, the words Father and earth were entirely omitted. Who does not here deplore the blindness of heretics, who, in order to spread their errors, do not hesitate thus to corrupt the original Scripture received by the whole Christian world!!! (Denis the Carthusian)

17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. 18 And he said unto them, I beheld Satan as lightning fall from heaven. 19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. 20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. 21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. 22 All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. 23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: 24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

Christ sent forth the seventy disciples as he was going up to Jerusalem to the feast of tabernacles, when he went up, not openly, but as it were in secret ( John vii. 10 ), having sent abroad so great a part of his ordinary retinue; and Dr. Lightfoot thinks it was before his return from that feast, and while he was yet at Jerusalem, or Bethany, which was hard by (for there he was, v. 38 ), that they, or at least some of them, returned to him. Now here we are told,

1. What account they gave him of the success of their expedition: They returned again with joy ( v. 17 ); not complaining of the fatigue of their journeys, nor of the opposition and discouragement they met with, but rejoicing in their success, especially in casting out unclean spirits: Lord, even the devils are subject unto us through thy name. Though only the healing of the sick was mentioned in their commission ( v. 19 ), yet no doubt the casting out of devils was included, and in this they had wonderful success. 1. They give Christ the glory of this: It is through thy name. Note, all our victories over Satan are obtained by power derived from Jesus Christ. We must in his name enter the lists with our spiritual enemies, and, whatever advantages we gain, he must have all the praise; if the work be done in his name, the honour is due to his name. 2. They entertain themselves with the comfort of it; they speak of it with an air of exultation: Even the devils, those potent enemies, are subject to us. Note, the saints have no greater joy or satisfaction in any of their triumphs than in those over Satan. If devils are subject to us, what can stand before us?

II. What acceptance they found with him, and how he received this account.

1. He confirmed what they said, as agreeing with his own observation ( v. 18 ): "My heart and eye went along with you; I took notice of the success you had, and I saw Satan fall as lightning from heaven. " Note, Satan and his kingdom fell before the preaching of the gospel. "I see how it is," saith Christ, "as you get ground the devil loseth ground." He falls as lightning falls from heaven, so suddenly, so irrecoverably, so visibly, that all may perceive it, and say, "See how Satan's kingdom totters, see how it tumbles." They triumphed in casting devils out of the bodies of people; but Christ sees and rejoices in the fall of the devil from the interest he has in the souls of men, which is called his power in high places, Eph. vi. 12 . He foresees this to be but an earnest of what should now be shortly done and was already begun—the destroying of Satan's kingdom in the world by the extirpating of idolatry and the turning of the nations to the faith of Christ. Satan falls from heaven when he falls from the throne in men's hearts, Acts xxvi. 18 . And Christ foresaw that the preaching of the gospel, which would fly like lightning through the world, would wherever it went pull down Satan's kingdom. Now is the prince of this world cast out. Some have given another sense of this, as looking back to the fall of the angels, and designed for a caution to these disciples, lest their success should puff them up with pride: "I saw angels turned into devils by pride: that was the sin for which Satan was cast down from heaven, where he had been an angel of light I saw it, and give you an intimation of it lest you, being lifted up with pride should fall into that condemnation of the devil, who fell by pride," 1 Tim. iii. 6 .

2. He repeated, ratified, and enlarged their commission: Behold I give you power to tread on serpents, v. 19 . Note, To him that hath, and useth well what he hath, more shall be given. They had employed their power vigorously against Satan, and now Christ entrusts them with greater power. (1.) An offensive power, power to tread on serpents and scorpions, devils and malignant spirits, the old serpent: "You shall bruise their heads in my name," according to the first promise, Gen. iii. 15 . Come, set your feet on the necks of these enemies; you shall tread upon these lions and adders wherever you meet with them; you shall trample them under foot, Ps. xci. 13 . You shall tread upon all the power of the enemy, and the kingdom of the Messiah shall be every where set up upon the ruins of the devil's kingdom. As the devils have now been subject to you, so they shall still be. (2.) A defensive power: " Nothing shall by any means hurt you; not serpents nor scorpions, if you should be chastised with them or thrown into prisons and dungeons among them; you shall be unhurt by the most venomous creatures," as St. Paul was ( Acts xxviii. 5 ), and as is promised in Mark xvi. 18 . "If wicked men be as serpents to you, and you dwell among those scorpions (as Ezek. ii. 6 ), you may despise their rage, and tread upon it; it need not disturb you, for they have no power against you but what is given them from above; they may hiss, but they cannot hurt. " You may play upon the hole of the asp, for death itself shall not hurt nor destroy, Isa. xi. 8, 19 ; xxv. 8 .

3. He directed them to turn their joy into the right channel ( v. 20 ): " Notwithstanding in this rejoice not, that the spirits are subject unto you, that they have been so, and shall be still so. Do not rejoice in this merely as it is your honour, and a confirmation of your mission, and as it sets you a degree above other good people; do not rejoice in this only, or in this chiefly, but rather rejoice because your names are written in heaven, because you are chosen of God to eternal life, and are the children of God through faith." Christ, who knew the counsels of God, could tell them that their names were written in heaven, for it is the Lamb's book of life that they are written in. All believers are through grace, entitled to the inheritance of sons, and have received the adoption of sons, and the Spirit of adoption, which is the earnest of that inheritance and so are enrolled among his family; now this is matter of joy, greater joy than casting out devils. Note, Power to become the children of God is to be valued more than a power to work miracles; for we read of those who did in Christ's name cast out devils, as Judas did, and yet will be disowned by Christ in the great day. But they whose names are written in heaven shall never perish; they are Christ's sheep, to whom he will give eternal life. Saving graces are more to be rejoiced in than spiritual gifts; holy love is a more excellent way than speaking with tongues.

4. He offered up a solemn thanksgiving to his Father, for employing such mean people as his disciples were in such high and honourable service, v. 21, 22 . This we had before ( Matt. xi. 25-27 ), only here it is prefixed that in that hour Jesus rejoiced. It was fit that particular notice should be taken of that hour, because there were so few such, for he was a man of sorrows. In that hour in which he saw Satan fall, and heard of the good success of his ministers, in that hour he rejoiced. Note, Nothing rejoices the heart of the Lord Jesus so much as the progress of the gospel, and its getting ground of Satan, by the conversion of souls to Christ. Christ's joy was a solid substantial joy, an inward joy: he rejoiced in spirit; but his joy, like deep waters, made no noise; it was a joy that a stranger did not intermeddle with. Before he applied himself to thank his Father, he stirred up himself to rejoice; for, as thankful praise is the genuine language of holy joy, so holy joy is the root and spring of thankful praise. Two things he gives thanks for:—

(1.) For what was revealed by the Father through the Son: I thank thee, O Father, Lord of heaven and earth, v. 21 . In all our adorations of God, we must have an eye to him, both as the Maker of heaven and earth and as the Father of our Lord Jesus Christ, and in him our Father. Now that which he gives thanks for is, [1.] That the counsels of God concerning man's reconciliation to himself were revealed to some of the children of men, who might be fit also to teach others, and it is God that by his Son has spoken these things to us and by his Spirit has revealed them in us; he has revealed that which had been kept secret from the beginning of the world. [2.] That they were revealed to babes, to those who were of mean parts and capacities, whose extraction and education had nothing in them promising, who were but children in understanding, till God by his Spirit elevated their faculties, and furnished them with this knowledge, and an ability to communicate it. We have reason to thank God, not so much for the honour he has hereby put upon babes, as for the honour he has hereby done himself in perfecting strength out of weakness. [3.] That, at the same time when he revealed them unto babes, he hid them from the wise and prudent, the Gentile philosophers, the Jewish rabbin. He did not reveal the things of the gospel to them, nor employ them in preaching up his kingdom. Thanks be to God that the apostles were not fetched from their schools; for, First, they would have been apt to mingle their notions with the doctrine of Christ, which would have corrupted it, as afterwards it proved. For Christianity was much corrupted by the Platonic philosophy in the first ages of it, by the Peripatetic in its latter ages, and by the Judaizing teachers at the first planting of it. Secondly, If rabbin and philosophers had been made apostles, the success of the gospel would have been ascribed to their learning and wit and the force of their reasonings and eloquence; and therefore they must not be employed, lest they should have taken too much to themselves, and others should have attributed too much to them. They were passed by for the same reason that Gideon's army was reduced: The people are yet too many, Judges vii. 4 . Paul indeed was bred a scholar among the wise and prudent; but he became a babe when he became an apostle, and laid aside the enticing words of man's wisdom, forgot them all, and made neither show nor use of any other knowledge than that of Christ and him crucified, 1 Cor. ii. 2 , 4 . [4.] That God herein acted by way of sovereignty: Even so, Father, for so it seemed good in thy sight. If God gives his grace and the knowledge of his son to some that are less likely, and does not give it to others whom we should think better able to deliver it with advantage, this must satisfy: so it pleases God, whose thoughts are infinitely above ours. He chooses to entrust the dispensing of his gospel in the hands of those who with a divine energy will give it the setting on, rather than in theirs who with human art will give it the setting off.

(2.) For what was secret between the Father and the Son, v. 22 . [1.] The vast confidence that the Father puts in the Son: All things are delivered to me of my Father, all wisdom and knowledge, all power and authority, all the grace and comfort which are intended for the chosen remnant; it is all delivered into the hands of the Lord Jesus; in him all fulness must dwell, and from him it must be derived: he is the great trustee that manages all the concerns of God's kingdom. [2.] The good understanding that there is between the Father and the Son, and their mutual consciousness, such as no creature can be admitted to: No man knows who the Son is, nor what his mind is, but the Father, who possessed him in the beginning of his ways, before his works of old ( Prov. viii. 22 ), nor who the Father is, and what his counsels are, but the Son, who lay in his bosom from eternity, was by him as one brought up with him, and was daily his delight ( Prov. viii. 30 ), and he to whom the Son by the Spirit will reveal him. The gospel is the revelation of Jesus Christ, to him we owe all the discoveries made to us of the will of God for our salvation; and here he speaks of being entrusted with it as that which was a great pleasure to himself and for which he was very thankful to his Father.

17. returned-- evidently not long away.

Lord, &c.-- "Thou hast exceeded Thy promise, for 'even the devils,'" &c. The possession of such power, not being expressly in their commission, as in that to the Twelve ( Lu 9:1 ), filled them with more astonishment and joy than all else.

through thy name-- taking no credit to themselves, but feeling lifted into a region of unimagined superiority to the powers of evil simply through their connection with Christ.

18. I beheld-- As much of the force of this glorious statement depends on the nice shade of sense indicated by the imperfect tense in the original, it should be brought out in the translation: "I was beholding Satan as lightning falling from heaven"; that is, "I followed you on your mission, and watched its triumphs; while you were wondering at the subjection to you of devils in My name, a grander spectacle was opening to My view; sudden as the darting of lightning from heaven to earth, lo! Satan was beheld falling from heaven!" How remarkable is this, that by that law of association which connects a part with the whole, those feeble triumphs of the Seventy seem to have not only brought vividly before the Redeemer the whole ultimate result of His mission, but compressed it into a moment and quickened it into the rapidity of lightning! Note.--The word rendered "devils," is always used for those spiritual agents employed in demoniacal possessions--never for the ordinary agency of Satan in rational men. When therefore the Seventy say, "the devils [demons] are subject to us," and Jesus replies, "Mine eye was beholding Satan falling," it is plain that He meant to raise their minds not only from the particular to the general, but from a very temporary form of satanic operation to the entire kingdom of evil. (See Joh 12:31 ; and compare Is 14:12 ).

19. Behold, I give you, &c.-- not for any renewal of their mission, though probably many of them afterwards became ministers of Christ; but simply as disciples.

serpents and scorpions-- the latter more venomous than the former: literally, in the first instance ( Mr 16:17 , 18 ; Ac 28:5 ); but the next words, "and over all the power of the enemy, and nothing shall by any means hurt you," show that the glorious power of faith to "overcome the world" and "quench all the fiery darts of the wicked one," by the communication and maintenance of which to His people He makes them innocuous, is what is meant ( 1Jo 5:4 ; Ep 6:16 ).

20. rejoice not, &c.-- that is, not so much. So far from forbidding it, He takes occasion from it to tell them what had been passing in His own mind. But as power over demons was after all intoxicating, He gives them a higher joy to balance it, the joy of having their names in Heaven's register ( Php 4:3 ).

21-22. Jesus ... said, &c.-- The very same sublime words were uttered by our Lord on a former similar occasion (see on Mt 11:25-27 ); but (1) There we are merely told that He "answered and said" thus; here, He "rejoiced in spirit and said," &c. (2) There it was merely "at that time" (or season) that He spoke thus, meaning with a general reference to the rejection of His gospel by the self-sufficient; here, "In that hour Jesus said," with express reference probably to the humble class from which He had to draw the Seventy, and the similar class that had chiefly welcomed their message. "Rejoice" is too weak a word. It is "exulted in spirit"--evidently giving visible expression to His unusual emotions; while, at the same time, the words "in spirit" are meant to convey to the reader the depth of them. This is one of those rare cases in which the veil is lifted from off the Redeemer's inner man, that, angel-like, we may "look into it" for a moment ( 1Pe 1:12 ). Let us gaze on it with reverential wonder, and as we perceive what it was that produced that mysterious ecstasy, we shall find rising in our hearts a still rapture--"Oh, the depths!"

23-24. (See on Mt 13:16 , 17 ).