Thursday of the 32nd week in Ordinary Time

Holy. These are the proper epithets of the spirit of wisdom, (Worthington) or of the Holy Ghost. (Cornelius a Lapide; Lorin.) --- They may also be applicable to the wisdom which resides in man: one, in essence, manifold, in its operations, subtle, knowing all things; (chap. i. 7.) eloquent, to persuade; (Calmet) Greek, "easily moved, or moving," Greek: eukineton, (Haydock) active. Greek, "open (Calmet) or entire."

For wisdom, which is the same with the Spirit, and the Son of God, ver. 25.

Glory. As St. Paul testifies of Jesus Christ, Hebrews i. 3. (Eusebius; Demon. Evang. iv. 5.) --- It may also be understood of the wisdom given to the prophets and saints, ver. 27. Plato thought this to be a vapour, or fire proceeding from God. (In Protag. Philo. de Som.) --- Some apply the passage to the blessed Virgin [Mary]. (Cornelius a Lapide, v. 26.) (Calmet) See Proverbs i. 2. (Worthington)

CHAPTER VII.

Goodness. This is particularly noticed, as he speaks of the favours received. It was also an effect of infinite goodness, that the Deity should communicate itself substantially, in the generation of the Son, and the procession of the Holy Ghost. (Menochius)

Prophets. No age or nation has been left destitute by God. Among the Gentiles, Job was a saint. (Haydock) --- The philosophers also knew God, (Romans i. 21.) and taught many important truths, (Calmet) though they erred in other respects, and dishonoured their profession. True religion has always subsisted, and saints, (Haydock) yea even pagan philosophers, have borne witness to the truth. (Clement of Alexandria, &c.) (Calmet)

Evil. Or disgrace. (Grotius) --- The brightest days are succeeded by night. The divine wisdom never fails, though that of man is subject to change, as Solomon has taught us by his own woeful example. (Calmet)

She. The uncreated wisdom is infinite; and the created is the most excellent of God's gifts. (Worthington) --- Sweetly. God is every where present, (St. Bernard) and directeth all with ease. (St. Augustine, ep. ad Dard. q. i.)

(ver. 89); burning with longings for the heavenly Jerusalem; looked up to the realms above, and said, "O Lord, Thy word endureth for ever in heaven;" that is, among Thy Angels who serve everlastingly in Thine armies, without desertion.

90. But the next verse, after heaven, pertaineth consequently to earth. For this is one verse of the eight which relate to this letter. For eight verses are appended to each of these Hebrew letters, until this long Psalm be ended. "Thy truth also remaineth from one generation to the other: Thou hast laid the foundation of the earth, and it abideth"

(ver. 90). Beholding therefore the earth next after heaven with the gaze of a faithful mind, he findeth in it generations which are not in heaven, and saith, "Thy truth remaineth from one generation to the other:" signifying all generations by this expression, from which the Truth of God was never absent in His saints, at one time fewer, at one time more in number, according as the times happened or shall happen to vary; or wishing two particular generations to be understood, one pertaining to the Law and the Prophets, another to the Gospel....

91. "Day continueth according to Thy ordinance"

(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. 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"

(ver. 135): that is, manifest Thy presence, by succouring and aiding me. "And teach me Thy righteousnesses." Teach me to work them: as it is more plainly expressed elsewhere, "Teach me to do Thy will." For they who hear, although they retain in their memories what they hear, are by no means to be considered to have learnt, unless they do. For it is the word of Truth: "Every man that hath heard and hath learned of the Father, cometh unto Me." He therefore who obeyeth not in deed, that is, who cometh not, hath not learnt.

135. "My eyes have descended streams of waters, because they have not kept Thy law"

(ver. 175). These are those judgments, which it was time should begin at the house of the Lord. But "they will help me," he saith. And who cannot see how much the blood of the Church hath aided the Church? how great a harvest hath risen in the whole world from that sowing?

172. At last he openeth himself completely, and showeth what person was speaking throughout the whole Psalm. "I have gone astray," he saith, "like a sheep that is lost: O seek Thy servant, for I do not forget Thy commandments"

In heaven. In the faithful angels, (St. Augustine) or Jesus Christ. (Bellanger.) --- The promises seem not to have their effect here; but they will in heaven. (Berthier) --- The word of God is as unchangeable as heaven. (Calmet) --- The psalmist praises God's works, which observe the order established by him. (Worthington) --- How then can we doubt but his law and promises shall be accomplished? (Haydock)

All. Literally, "unto generation and generation," which the fathers explain of the true faith, which has subsisted in the synagogue and in the Church of Christ alone. (St. Hilary, St. Ambrose, &c.) (Calmet) --- Those who did not belong to the former, in the first ages of the world, might still form a part of the latter, like Job, &c. Without faith it is, and always was, impossible to please God, Hebrews xi. 6.

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)

Shine. (ver. 33.) Let me never go astray. (Berthier) --- But shew me favour. (Worthington)

Live in grace and glory. To serve God, it was not requisite that one should be at Jerusalem. Daniel, Tobias, &c., were saints elsewhere. (Berthier) --- Yet it was more easy to worship God in his temple, where every thing moved to piety; (Haydock) and this the psalmist desires, deeming it a new life. (Calmet)

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.

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

135 Make thy face to shine upon thy servant; and teach me thy statutes.

175 Let my soul live, and it shall praise thee; and let thy judgments help me.

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.

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 ).

131-135. An ardent desire (compare Psa 56:1 , 2) for spiritual enlightening, establishment in a right course, deliverance from the wicked, and evidence of God's favor is expressed

I opened my mouth, and panted-- as a traveller in a hot desert pants for the cooling breeze ( Psa 63:1 ; 84:2 ).

175. Save me that I may praise Thee.

thy judgments-- as in Psa 119:149 , 156 .

CHAPTER 17

Ver. 20.And when He was demanded of the Pharisees. The Kingdom of Israel, which had now indeed fallen, but which was to be raised up again by the Messiah.

The kingdom of God cometh not with observation. "Cometh," that is, will come. It is a Hebraism, in which the present is put for the future. Observe that Christ said, "Repent, for the kingdom of God is at hand." This Pharisee, therefore, either from a desire of knowledge, or to mock Jesus, said, "Thou Jesus preachest Thy kingdom in heaven, but when will it come? When shall we see Thee reigning in it? When shall we see Israel, who is now subjugated by the Romans, breathe again through Thy means and recover her liberty and live happily under Thee as her kin?" "They asked Him when He would reign," says Euthymius, "as to deride Him, who appeared as one of low estate." But Christ answered mildly and briefly at first as in this verse, but afterwards at more length (

verse 22 to the end of the chapter). He spoke of the glory of His kingdom in the heavens, to which that of grace should first be subordinated on earth, for we proceed to glory through grace. He said therefore,

The kingdom of God. The kingdom of God and the Messiah cometh not with previous preparation, nor with the outward pomp of soldiers, horses, and chariots, as you can see, from itself. You know a king to be at hand when you see his attendants preceding him. With such as these you thought that the kingdom of the Messiah would come, and you look for it as now nigh at hand.

Ver.21.Neither shall they say. They shall not say, In Jerusalem is the royal throne of Christ, He reigns there in magnificence like another Solomon; because Christ does not reign on a bodily throne, but in a spiritual soul, which by His grace He rules and directs into all good, and so guides it to the kingdom of heaven. For the kingdom of God is not meat and drink but righteousness, and peace, and joy in the Holy Ghost, Rom_14:17. I would understand all these sayings of the same thing: that is, of the first Advent of Christ in which He reigns in the souls of the faithful as a king through His grace; for thus do His sayings, as a whole, best agree together and cohere. Some, however, understand the kingdom of glory, because He will adorn even the bodies of the just with His own brightness, and other gifts, as all may see.

Secondly, This kingdom of God is within us: that is, it is in our own power if we embrace the faith and grace of Christ, and work with Him, for, as Titus says, "It is of our own will and power to receive the kingdom of God."

Thirdly, The kingdom of God is within us, because Christ, as our God and king, lives among us preaching and endowing this kingdom. Thus speaks Theophylact: "The kingdom of God on the whole is to live after the manner of the angels, when nothing of this world occupies our souls. We need no long time and no distant journey, for faith is near us, and after faith the divine life." The same also said the Apostle, "The word is nigh thee, in thy mouth and in thy heart, that is, the word of faith," Rom. x. 8. For to believe, and to walk worthily of our belief and of our calling, is within us. The Pharisees therefore derided the Lord, but He turned them into ridicule, showing that they were ignorant of that which was within them and which is very easy to any one who wishes for it. "For now when I am in the midst of you, you are able to possess the kingdom of God if you believe in Me and will live according to My commandments."

Ver. 22.And He said unto His disciples, The days will come. That is, the time will come and is now at hand, when for My faith and the preaching of the gospel you will suffer many adversities, persecutions, and distresses; the errors and heresies, moreover, of the innovators; and be oppressed by straits of body and mind, and know not what consolation or counsel to take. Hence you shall seek to see Me, and to consult Me, if only once, but in vain: for after I shall have ascended into heaven, I shall no more appear on earth. Thus the things you now hear from Me you ought to teach, and to console, and to direct, until, at my second coming to judgment, I return to you, that is, to your successors. Thus He spoke to warn them that they could only come to the kingdom of glory through tribulations, that they might neither fail in heart nor fall from the faith. So Theophylact, Euthymius, Titus, Bede, and others.

Ver. 23.And they shall say to you. False prophets shall come feigning themselves to be Christ or sent from Christ. Go not out, neither follow those deceivers or their rumours. The Arabic has, "See them not, nor hasten to them."

Ver. 24.For as the lightning. The Syriac has, "As the lightning shines from heaven and lightens all things under heaven." As the lightning most suddenly, swiftly, and openly descends from heaven and shines out, so shall I suddenly and unexpectedly return to judgment. There will be no need of watching for Me, or sign, or mark, for I shall appear conspicuous and glorious to all in the whole earth. This and the following we have read in Mat_24:27 and following, where I have explained it.

Ver. 25.But first must He suffer many things. The Arabic has, "Before this He shall endure much suffering, and be rejected by this generation.""That is," says Euthymius, "by this nation of a few Jews. He said this firstly, lest the Apostles, seeing Him suffering and being put to death on the cross, should be offended, and doubt whether He were the Christ." Secondly, as Bede says, "that when they saw Him dying, who, they thought should be glorified, the pain of His sufferings might be lightened to them by the hope of the promised glory." Thirdly, that He might arm them against future sufferings by this prophecy. "As if He had said," says Theophylact, "Wonder not if troubles come upon you, so great as to make you wish for the days when I was with you. For even I myself, who will come as the lightning, must first suffer many things, and be rejected, and so come into that glory. Let this be your example, for to you also shall come glory from perils."

And when he was demanded of the Pharisees when the kingdom of God should come, he answered them and said, The kingdom of God comes not with observation:21. Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you.

Because our Savior, in His discourses which He addressed to others, spoke often of the kingdom of God, the Pharisees derided Him; hence it is said, And when he was asked by the Pharisees when the kingdom of God should come. As though they said tauntingly, "Before the kingdom of God come, which you speak of, the death of the cross will be your lot." But our Lord testifying His patience, when reviled reviles not again, but the rather because they were evil, returns not a scornful answer; for it follows, He answered and said, The kingdom comes not with observation; as if he says, "Seek not to know the time when the kingdom of heaven shall again be at hand. For that time can be observed neither by men nor angels, not as the time of the Incarnation which was proclaimed by the foretelling of Prophets and the heraldings of Angels." Wherefore He adds, Neither shall they say, Lo here! or, Lo there! Or else, They ask about the kingdom of God, because, as is said below, they thought that on our Lord’s coming into Jerusalem, the kingdom of God would be immediately manifested. Therefore our Lord answers, that the kingdom of God will not come with observation.

Now it is only for the benefit of each individual that He says that which follows, For behold the kingdom of God is within you; that is, it rests with you and your own hearts to receive it. For every man who is justified by faith and the grace of God, and adorned with virtues, may obtain the kingdom of heaven. Gregory: NYSS.. Or, perhaps, the kingdom of God being within us, means that joy that is implanted in our hearts by the Holy Spirit. For that is, as it were, the image and pledge of the everlasting joy with which in the world to come the souls of the Saints rejoice.

Or the kingdom of God means that He Himself is placed in the midst of them, that is, reigning in their hearts by faith.

And he said to the disciples, The days will come, when you shall desire to see one of the days of the Son of man, and you shall not see it.23. And they shall say to you, See here; or, see there: go not after them, nor follow them.24. For as the lightning, that lightens out of the one part under heaven, shines to the other part under heaven; so shall also the Son of man be in his day.25. But first must he suffer many things, and be rejected of this generation.

When our Lord said, The kingdom of God is within you, He would fain prepare His disciples for suffering, that being made strong they might be able to enter the kingdom of God; He therefore foretells to them, that before His coming from heaven at the end of the world, persecution will break out upon them. Hence it follows, And he said to the disciples, The days will come, etc. meaning that so terrible will be the persecution, that they would desire to see one of His days, that is, of that time when they yet walked with Christ. Truly the Jews ofttimes beset Christ with reproaches and insults, and sought to stone Him, and ofttimes would have hurled Him down film the mountain; but even these seem to be looked upon as slight in comparison of greater evils that are to come.

For their life was then without trouble, for Christ took care of them and protected them. But the time was coming when Christ should be taken away, and they should be exposed to perils, being brought before kings and princes, and then they should long for the first time and its tranquillity.

Or, by the day of Christ He signifies His kingdom, which we hope will come, and He lightly says, one day, because there shall no darkness disturb the glory of that blessed time. It is right then to long for the day of Christ, yet from the earnestness of our longing, let us not vision to ourselves as though the day were at hand. Hence it follows, And they shall say to you, Lo here! and, Lo there!

As if he said, If at the coming of Antichrist, his fame shall be spread abroad, as though Christ had appeared, go not out, nor follow him. For it cannot be that He who was once seen on earth, shall any more dwell in the corners of the earth. It will therefore be he of whom we speak, not the true Christ. For this is the clear sign of the second coming of our Savior, that suddenly the luster of His coming shall fill the whole world; and so it follows, For as the lightning that lightens, etc. For He will not appear walking upon the earth, as any common man, but will illuminate our whole universe, manifesting to all men the radiance of His divinity.

And he well says, that lightens out of the one part under heaven, because the judgment will be given under the heaven, that is, in the midst of the air, as the Apostle says, We shall be caught up together with them in the clouds. But if the Lord shall appear at the Judgment like lightning, then shall no one remain hidden in the deep of his heart, for the very brightness of the Judge pierces through him; we may also take this answer of our Lord to refer to His coming, whereby He comes daily into His Church. For ofttimes have heretics so vexed the Church, by saying that the faith of Christ stands in their own dogma, that the faithful in those times longed that the Lord would if it were possible even for one day return to the earth, and Himself make known what was the true faith. And you shall not see it, because it need not that the Lord should again testify by a bodily presence that which has been spiritually declared by the light of the Gospel, once scattered and diffused throughout the whole world.

Now His disciples supposed that He would go to Jerusalem, and would at once make a manifestation of the kingdom of God. To rid them therefore of this belief, He informs them that it became Him first to suffer the Life-giving Passion, then to ascend to the Father and shine forth from above, that He might judge the world in righteousness. Hence He adds, But first must he suffer many things, and be rejected of this generation.

He means the generation not only of the Jews, but also of all wicked men, by whom even now in His own body, that is, His Church, the Son of man suffers many things, and is rejected. But while He spoke many things of His coming in glory, He inserts something also concerning His Passion, that when men saw Him dying, whom they had heard would be glorified, they might both soothe their sorrow for His sufferings by the hope of the promised glory, and at the same time prepare themselves, if they love the glories of His kingdom, to fool; without alarm upon the horrors of death.

When the kingdom of God should come? or when is it to come? when will the Messias come? The Pharisees might say this in a mocking and an insulting manner, to signify that he could not be their true Messias. --- The kingdom of God cometh not with observation; that it, so as to be observed; not with great marks of temporal power, as you imagine. (Witham) --- The Pharisees expected a Messias powerful according to this world, a conqueror, a monarch, a revenger of the injuries of Israel; one who would restore them to liberty, and bless them with temporal goods and prosperity. In Jesus, they saw nothing, which corresponded to these magnificent hopes; and therefore asked him, by way of insult and reproach, when this kingdom of God would come, which he so often talked of and announced to his disciples. He answers them, that the manifestation of the Messias, and the establishment of his kingdom, shall not be effected in a conspicuous, splendid manner. It shall be brought about insensibly, and the accomplishment of the designs of the omnipotence of our Lord shall appear a casualty, and the effect of secondary causes. You shall not see the Messias coming at the head of armies, to spread terror and desolation. His arrival shall not be announced by ambassadors, &c. every thing in the establishment of my kingdom shall be the reverse of temporal power. (Calmet)

Is within you. It is with you; your Messias is already come. --- He standeth in the midst of you, as John the Baptist told you. (John i. 26.) (Witham)

To see one day, &c. Hereafter, when I shall be no longer visibly among you, you shall heartily wish for one day's conversation with me. (Witham) --- This verse is addressed to the disciples. He insinuates that he will take from them this corporeal presence, and they shall be exposed to persecution and affliction: then they shall wish to see one day of the Son of man, and shall not be able to obtain it. They shall wish ardently to see him, to entertain themselves with him, and consult him, but shall not have that happiness. This was meant to excite the disciples to profit more of his presence whilst they enjoyed it. (Calmet)

For as lightning, &c. See Matthew xxiv. 27. (Witham) --- Christ here alludes to the glory with which he shall appear when he shall come to judge the world, surrounded by his angels, &c. when he will appear like lightning, that shall penetrate the inmost recesses of our souls, and shall suffer no crime, not even the slightest thought of our souls, to pass unnoticed. This is the time when he will manifest his glory, and not on his entry into Jerusalem, as the disciples imagined: for he informs them, that he will then have to suffer a cruel death. (Ven. Bede)

20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: 21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. 22 And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. 23 And they shall say to you, See here; or, see there: go not after them, nor follow them. 24 For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. 25 But first must he suffer many things, and be rejected of this generation. 26 And as it was in the days of Noe, so shall it be also in the days of the Son of man. 27 They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. 28 Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; 29 But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. 30 Even thus shall it be in the day when the Son of man is revealed. 31 In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. 32 Remember Lot's wife. 33 Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. 34 I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. 35 Two women shall be grinding together; the one shall be taken, and the other left. 36 Two men shall be in the field; the one shall be taken, and the other left. 37 And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.

We have here a discourse of Christ's concerning the kingdom of God, that is, the kingdom of the Messiah, which was now shortly to be set up, and of which there was great expectation.

I. Here is the demand of the Pharisees concerning it, which occasioned this discourse. They asked when the kingdom of God should come, forming a notion of it as a temporal kingdom, which should advance the Jewish nation above the nations of the earth. They were impatient to hear some tidings of its approach; they understood, perhaps, that Christ had taught his disciples to pray for the coming of it, and they had long preached that it was at hand. "Now," say the Pharisees, "when will that glorious view open? When shall we see this long-looked-for kingdom?"

II. Christ's reply to this demand, directed to the Pharisees first, and afterwards to his own disciples, who knew better how to understand it ( v. 22 ); what he said to both, he saith to us.

1. That the kingdom of the Messiah was to be a spiritual kingdom, and not temporal and external. They asked when it would come. "You know not what you ask," saith Christ; "it may come, and you not be aware of it." For it has not an external show, as other kingdoms have, the advancements and revolutions of which are taken notice of by the nations of the earth, and fill the newspapers; so they expected this kingdom of God would do. "No," saith Christ, (1.) "It will have a silent entrance, without pomp, without noise; it cometh not with observation, " meta paratereseos — with outward show. They desired to have their curiosity satisfied concerning the time of it, to which Christ does not give them any answer, but will have their mistakes rectified concerning the nature of it: " It is not for you to know the times of this kingdom, these are secret things, which belong not to you; but the great intentions of this kingdom, these are things revealed. " When Messiah the Prince comes to set up his kingdom, they shall not say, Lo here, or Lo there, as when a prince goes in progress to visit his territories it is in every body's mouth, he is here, or he is there; for where the king is there is the court. Christ will not come with all this talk; it will not be set up in this or that particular place; nor will the court of that kingdom be here or there; nor will it be here or there as it respects the country men are of, or the place they dwell in, as if that would place them nearer to, or further from, that kingdom. Those who confine Christianity and the church to this place or that party, cry, Lo here, or Lo there, than which nothing is more contrary to the designs of catholic Christianity; so do they who make prosperity and external pomp a mark of the true church. (2.) "It has a spiritual influence: The kingdom of God is within you. " It is not of this world, John xviii. 36 . Its glory does not strike men's fancies, but affects their spirits, and its power is over their souls and consciences; from them it receives homage, and not from their bodies only. The kingdom of God will not change men's outward condition, but their hearts and lives. Then it comes when it makes those humble, and serious, and heavenly, that were proud, and vain, and carnal,—when it weans those from the world that were wedded to the world; and therefore look for the kingdom of God in the revolutions of the heart, not of the civil government. The kingdom of God is among you; so some read it. "You enquire when it will come, and are not aware that it is already begun to be set up in the midst of you. The gospel is preached, it is confirmed by miracles, it is embraced by multitudes, so that it is in your nation, though not in your hearts." Note, It is the folly of many curious enquirers concerning the times to come that they look for that before them which is already among them.

2. That the setting up of this kingdom was a work that would meet with a great deal of opposition and interruption, v. 22 . The disciples thought they should carry all before them, and expected a constant series of success in their work; but Christ tells them it would be otherwise: " The days will come, before you have finished your testimony and done your work, when you shall desire to see one of the days of the Son of man " (one such a day as we now have), "of the prosperity and progress of the gospel, and shall not see it. At first, indeed, you will have wonderful success" (so they had, when thousands were added to the church in a day ); "but do not think it will be always so; no, you will be persecuted and scattered, silenced and imprisoned, so that you will not have opportunities of preaching the gospel without fear, as you now have; people will grow cool to it, when they have enjoyed it awhile, so that you will not see such harvests of souls gathered in to Christ afterwards as at first, nor such multitudes flocking to him as doves to their windows. " This looks forward to his disciples in after-ages; they must expect much disappointment; the gospel will not be always preached with equal liberty and success. Ministers and churches will sometimes be under outward restraints. Teachers will be removed into corners, and solemn assemblies scattered. Then they will wish to see such days of opportunity as they have formerly enjoyed, sabbath days, sacrament days, preaching days, praying days; these are days of the Son of man, in which we hear from him, and converse with him. The time may come when we may in vain wish for such days. God teaches us to know the worth of such mercies by the want of them. It concerns us, while they are continued, to improve them, and in the years of plenty to lay up in store for the years of famine. Sometimes they will be under inward restraints, will not have such tokens of the presence of the Son of man with them as they have had. The Spirit is withdrawn from them; they see not their signs; the angel comes not down to stir the waters; there is a great stupidity among the children of men, and a great lukewarmness among the children of God; then they shall wish to see such victorious triumphant days of the Son of man as they have sometimes seen, when he has ridden forth with his bow and his crown, conquering and to conquer, but they will not see them. Note, We must not think that Christ's church and cause are lost because not always alike visible and prevailing.

3. That Christ and his kingdom are not to be looked for in this or that particular place, but his appearance will be general in all places at once ( v. 23, 24 ): " They will say to you, See here, or, See there; here is one that will deliver the Jews out of the hands of the oppressing Romans, or there is one that will deliver the Christians out of the hands of the oppressing Jews; here is the Messiah, and there is his prophet; here in this mountain, or there at Jerusalem, you will find the true church. Go not after them, nor follow them; do not heed such suggestions. The kingdom of God was not designed to be the glory of one people only, but to give light to the Gentiles; for as the lightning that lightens out of one part under heaven, and shines all on a sudden irresistibly to the other part under heaven, so shall also the Son of man be in his day. " (1.) "The judgments that are to destroy the Jewish nation, to lay them waste, and to deliver the Christians from them, shall fly like lightning through the land, shall lay all waste from one end of it to another; and those that are marked for this destruction can no more avoid it, nor oppose it, than they can a flash of lightning. " (2.) "The gospel that is to set up Christ's kingdom in the world shall fly like lightning through the nations. The kingdom of the Messiah is not to be a local thing, but is to be dispersed far and wide over the face of the whole earth; it shall shine from Jerusalem to all parts about, and that in a moment. The kingdoms of the earth shall be leavened by the gospel ere they are aware of it." The trophies of Christ's victories shall be erected on the ruins of the devil's kingdom, even in those countries that could never be subdued to the Roman yoke. The design of the setting up of Christ's kingdom was not to make one nation great, but to make all nations good —some, at least, of all nations; and this point shall be gained, though the nations rage, and the kings of the earth set themselves with all their might against it.

4. That the Messiah must suffer before he must reign ( v. 25 ): " First must he suffer many things, many hard things, and be rejected of this generation; and, if he be thus treated, his disciples must expect no other than to suffer and be rejected too for his sake." They thought of having the kingdom of the Messiah set up in external splendour: "No," saith Christ, "we must go by the cross to the crown. The Son of man must suffer many things. Pain, and shame, and death, are those many things. He must be rejected by this generation of unbelieving Jews, before he be embraced by another generation of believing Gentiles, that his gospel may have the honour of triumphing over the greatest opposition from those who ought to have given it the greatest assistance; and thus the excellency of the power will appear to be of God, and not of man; for, though Israel be not gathered, yet he will be glorious to the ends of the earth."

5. That the setting up of the kingdom of the Messiah would introduce the destruction of the Jewish nation, whom it would find in a deep sleep of security, and drowned in sensuality, as the old world was in the days of Noah, and Sodom in the days of Lot, v. 26 , &c. Observe,

(1.) How it had been with sinners formerly, and in what posture the judgments of God, of which they had been fairly warned, did at length find them. Look as far back as the old world, when all flesh had corrupted their way, and the earth was filled with violence. Come a little lower, and think how it was with the men of Sodom, who were wicked, and sinners before the Lord exceedingly. Now observe concerning both these, [1.] That they had fair warning given them of the ruin that was coming upon them for their sins. Noah was a preacher of righteousness to the old world; so was Lot to the Sodomites. They gave them timely notice of what would be in the end of their wicked ways, and that it was not far off. [2.] That they did not regard the warning given them, and gave no credit, no heed to it. They were very secure, went on in their business as unconcerned as you could imagine; they did eat, they drank, indulged themselves in their pleasures, and took no care of any thing else, but to make provision for the flesh, counted upon the perpetuity of their present flourishing state, and therefore married wives, and were given in marriage, that their families might be built up. They were all very merry; so were the men of Sodom, and yet very busy too: they bought, they sold, they planted, they builded. These were lawful things, but the fault was that they minded these inordinately, and their hearts were entirely set upon them, as that they had no heart at all to prepare against the threatened judgments. When they should have been, as the men of Nineveh, fasting and praying, repenting and reforming, upon warning given them of an approaching judgment, they were going on securely, eating flesh, and drinking wine, when God called to weeping and to mourning, Isa. xxii. 12, 13 . [3.] That they continued in their security and sensuality, till the threatened judgment came. Until the day that Noah entered into the ark, and Lot went out of Sodom, nothing said or done to them served to alarm or awaken them. Note, Though the stupidity of sinners in a sinful way is as strange as it is without excuse, yet we are not to think it strange, for it is not without example. It is the old way that wicked men have trodden, that have gone slumbering to hell, as if their damnation slumbered while they did. [4.] That God took care for the preservation of those that were his, who believed and feared, and took the warning themselves which they gave to others. Noah entered into the ark, and there he was safe; Lot went out of Sodom, and so went out of harm's way. If some run on heedless and headlong into destruction, that shall be no prejudice to the salvation of those that believe. [5.] That they were surprised with the ruin which they would not fear, and were swallowed up in it, to their unspeakable horror and amazement. The flood came, and destroyed all the sinners of the old world; fire and brimstone came, and destroyed all the sinners of Sodom. God has many arrows in his quiver, and uses which he will in making war upon his rebellious subjects, for he can make which he will effectual. But that which is especially intended here is to show what a dreadful surprise destruction will be to those who are secure and sensual.

(2.) How it will be with sinners still ( v. 30 ): Thus shall it be in the day when the Son of man is revealed. When Christ comes to destroy the Jewish nation, by the Roman armies, the generality of that nation will be found under such a reigning security and stupidity as this. They have warning given by Christ now, and will have it repeated to them by the apostles after him, as they had by Noah and Lot; but it will be all in vain. They will continue secure, will go on in their neglect and opposition of Christ and his gospel, till all the Christians are withdrawn from among them and gone to the place of refuge. God will provide for them on the other side Jordan, and then a deluge of judgments shall flow in upon them, which will destroy all the unbelieving Jews. One would have thought that this discourse of our Saviour's, which was public, and not long after published to the world, should have awakened them; but it did not, for the hearts of that people were hardened, to their destruction. In like manner, when Jesus Christ shall come to judge the world, at the end of time, sinners will be found in the same secure and careless posture, altogether regardless of the judgment approaching, which will therefore come upon them as a snare; and in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end, nor the account that they must give. Woe to them that are thus at ease in Zion.

6. That it ought to be the care of his disciples and followers to distinguish themselves from the unbelieving Jews in that day, and, leaving them, their city and country, to themselves, to flee at the signal given, according to the direction that should be given. Let them retire, as Noah to his ark, and Lot to his Zoar. You would have healed Jerusalem, as of old Babylon, but she is not healed, and therefore forsake her, flee out of the midst of her, and deliver every man his soul, Jer. li. 6 , 9 . This flight of theirs from Jerusalem must be expeditious, and must not be retarded by any concern about their worldly affairs ( v. 31 ): " He that shall be on the house-top, when the alarm is given, let him not come down, to take his stuff away, both because he cannot spare so much time, and because the carrying away of his effects will but encumber him and retard his flight." Let him not regard his stuff at such a time, when it will be next to a miracle of mercy if he have his life given him for a prey. It will be better to leave his stuff behind him than to stay to look after it, and perish with them that believe not. It will be their concern to do as Lot and his family were charged to do: Escape for thy life. Save yourselves from this untoward generation. (2.) When they have made their escape, they must not think of returning ( v. 32 ): " Remember Lot's wife; and take warning by her not only to flee from this Sodom (for so Jerusalem is become, Isa. i. 10 ), but to persevere in your flight, and do not look back, as she did; be not loth to leave a place marked for destruction, whomsoever or whatsoever you leave behind you, that is ever so dear to you." Those who have left the Sodom of a natural state, let them go forward, and not so much as look a kind look towards it again. Let them not look back, lest they should be tempted to go back; nay, lest that be construed a going back in heart, or an evidence that the heart was left behind. Lot's wife was turned into a pillar of salt, that she might remain a lasting monument of God's displeasure against apostates, who begin in the spirit and end in the flesh. (3.) There would be no other way of saving their lives than by quitting the Jews, and, if they thought to save themselves by a coalition with them, they would find themselves mistaken ( v. 33 ): " Whosoever shall seek to save his life, by declining from his Christianity and complying with the Jews, he shall lose it with them and perish in the common calamity; but whosoever is willing to venture his life with the Christians, upon the same bottom on which they venture, to take his lot with them in life and in death, he shall preserve his life, for he shall make sure of eternal life, and is in a likelier way at that time to save his life than those who embark in a Jewish bottom, or ensure upon their securities." Note, Those do best themselves that trust God in the way of duty.

7. That all good Christians should certainly escape, but many of them very narrowly, from that destruction, v. 34-36 . When God's judgments are laying all waste, he will take an effectual course to preserve those that are his, by remarkable providences distinguishing between them and others that were nearest to them: two in a bed, one taken and the other left; one snatched out of the burning and taken into a place of safety, while the other is left to perish in the common ruin. Note, Though the sword devours one as well as another, and all things seem to come alike to all, yet sooner or later it shall be made to appear that the Lord knows them that are his and them that are not, and how to take out the precious from the vile. We are sure that the Judge of all the earth will do right; and therefore, when he sends a judgment on purpose to avenge the death of his Son upon those that crucified him, he will take care that none of those who glorified him, and gloried in his cross, shall be taken away by that judgment.

8. That this distinguishing, dividing, discriminating work shall be done in all places, as far as the kingdom of God shall extend, v. 37 . Where, Lord? They had enquired concerning the time, and he would not gratify their curiosity with any information concerning that; they therefore tried him with another question: " Where, Lord? Where shall those be safe that are taken? Where shall those perish that are left?" The answer is proverbial, and may be explained so as to answer each side of the question: Wheresoever the body is, thither will the eagles be gathered together. (1.) Wherever the wicked are, who are marked for perdition, they shall be found out by the judgments of God; as wherever a dead carcase is, the birds of prey will smell it out, and make a prey of it. The Jews having made themselves a dead and putrefied carcase, odious to God's holiness and obnoxious to his justice, wherever any of that unbelieving generation is, the judgments of God shall fasten upon them, as the eagles do upon the prey: Thine hand shall find out all thine enemies ( Ps. xxi. 8 ), though they set their nests among the stars, Obad. 4 . The Roman soldiers will hunt the Jews out of all their recesses and fastnesses, and none shall escape. (2.) Wherever the godly are, who are marked for preservation, they shall be found happy in the enjoyment of Christ. As the dissolution of the Jewish church shall be extended to all parts, so shall the constitution of the Christian church. Wherever Christ is, believers will flock to him, and meet in him, as eagles about the prey, without being directed or shown the way, by the instinct of the new nature. Now Christ is where his gospel, and his ordinances, and his church are: For where two or three are gathered in his name there is he in the midst of them, and thither therefore others will be gathered to him. The kingdom of the Messiah is not to have one particular place for its metropolis, such as Jerusalem was to the Jewish church, to which all Jews were to resort; but, wherever the body is, wherever the gospel is preached and ordinances are ministered, thither will pious souls resort, there they will find Christ, and by faith feast upon him. Wherever Christ records his name he will meet his people, and bless them, John iv. 21, &c.; 1 Tim. ii. 8 . Many good interpreters understand it of the gathering of the saints together to Christ in the kingdom of glory: "Ask not where the carcase will be, and how they shall find the way to it, for they shall be under infallible direction; to him who is their living, quickening Head, and the centre of their unity, to him shall the gathering of the people be."

20-25. when, &c.-- To meet the erroneous views not only of the Pharisees, but of the disciples themselves, our Lord addresses both, announcing the coming of the kingdom under different aspects.

It cometh not with observation-- with watching or lying in wait, as for something outwardly imposing and at once revealing itself.