Augustine

We live. That is, we live in joy and comfort, if you stand firm in the faith of Christ, as you ought. (Witham) --- The news that you stand steadfast in the Lord, reanimates me under all my sufferings, and as it were raises me to life again from the shadow of death, under which I am placed. O that I could see you, to complete the work of instructing you in the faith, which I have begun.

That we may see you face. Though epistles in absence give great comfort, and help to confirm the faith once delivered, it is by preaching that the faith of Jesus Christ and true religion are both begun and accomplished. --- And may accomplish those things that are wanting to your faith? That is, give you fuller instructions. (Witham)

And may the Lord multiply you. That is, increase the number of Christians among you. (Witham)

6 But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you: 7 Therefore, brethren, we were comforted over you in all our affliction and distress by your faith: 8 For now we live, if ye stand fast in the Lord. 9 For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God; 10 Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?

Here we have Paul's great satisfaction upon the return of Timothy with good tidings from the Thessalonians, in which we may observe,

I. The good report Timothy made concerning them, v. 6 . Without question, he was a willing messenger of these good tidings. Concerning their faith, that is, concerning their stedfastness in the faith, that they were not shaken in mind, nor turned aside form the profession of the gospel. Their love also continued; their love to the gospel, and the ministers of the gospel. For they had a good and a kind remembrance of the apostles, and that constantly, or always. The names of the apostles were very dear to them, and the thoughts of them, and what they themselves had received from them, were very precious, insomuch that they desired greatly to see them again, and receive some spiritual gift from them; and there was no love lost, for the apostle was as desirous to see them. It is happy where there is such mutual love between minister and people. This tends to promote religion, and the success of the gospel. The world hates them, and therefore they should love one another.

II. The great comfort and satisfaction the apostle had in this good report concerning them ( v. 7, 8 ): Therefore, brethren, we were comforted in all our affliction and distress. The apostle thought this good news of them was sufficient to balance all the troubles he met with. It was easy to him to bear affliction, or persecution, or fightings from without, when he found the good success of his ministry and the constancy of the converts he had made to Christianity; and his distress of mind on account of his fears within, lest he had laboured in vain, was now in a good measure over, when he understood their faith and the perseverance of it. This put new life and spirit into the apostle and made him vigorous and active in the work of the Lord. Thus he was not only comforted, but greatly rejoiced also: Now we live, if you stand fast in the Lord, v. 8 . It would have been a killing thing to the apostles if the professors of religion had been unsteady, or proved apostates; whereas nothing was more encouraging than their constancy.

11 Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you. 12 And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: 13 To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

In these words we have the earnest prayer of the apostle. He desired to be instrumental in the further benefit of the Thessalonians; and the only way to be so while at a distance was by prayer for them, together with his writing or sending to them. He desired that their faith might be perfected, which he could not be the proper cause or author of; for he pretended not to dominion over their faith, nor to have the donation of it, and he therefore concludes with prayer for them. Observe,

I. Whom he prays to, namely, God and Christ. Prayer is a part of religious worship, and all religious worship is due unto God only. Prayer is here made to God, even the Father and our Father; and also to Christ, even our Lord Jesus Christ. Therefore Jesus Christ our Lord is God, even as God our Father is God. Prayer is to be offered to God as our Father. So Christ taught his disciples to pray; and so the Spirit of adoption prompts them to pray, to cry, Abba Father. Prayer is not only to be offered in the name of Christ, but offered up to Christ himself, as our Lord and our Saviour.

II. What he prays for, with respect to himself and his fellow-labourers, and on behalf of the Thessalonians.

1. He prays that himself and fellow-labourers might have a prosperous journey to them by the will of God, that their way might be directed to them, v. 11 . The taking of a journey to this or that place, one would think, is a thing depending so much on a man's own will, and lies so much in his own power, that Paul needed not by prayer to go to God about it. But the apostle knew that in God we live, and move, and have our being, that we depend upon God in all our motions and actions, as well as for the continuance of life and being, that divine Providence orders all our affairs and that it is owing thereto if we prosper therein, that God our Father directs and orders his children whither they shall go and what they shall do, that our Lord Jesus Christ in a particular manner directs the motions of his faithful ministers, those stars which he holds in his right hand. Let us acknowledge God in all our ways, and he will direct our paths.

2. He prays for the prosperity of the Thessalonians. Whether he should have an opportunity of coming to them or not, yet he earnestly prayed for the prosperity of their souls. And there are two things he desired for them, which we should desire for ourselves and friends:—(1.) That they might increase and abound in love ( v. 12 ), in love to one another and in love to all men. Note, Mutual love is required of all Christians, and not only that they love one another, but that they also have a charitable disposition of mind and due concern for the welfare of all men. Love is of God, and is the fulfilling of the gospel as well as of the law. Timothy brought good tidings of their faith, yet something was lacking therein; and of their charity, yet the apostle prays that this might increase and abound. Note, We have reason to desire to grow in every grace, and have need of the Spirit's influence in order to growth in grace; and the way to obtain this is by prayer. We are beholden to God not only for the stock put into our hands at first, but for the improvement of it also. And to our prayer we must add endeavour. To excite this in the Thessalonians the apostle again mentions his love, his abounding love, towards them. The more we are beloved, the more affectionate we should be. (2.) That they might be established unblamable in holiness, v. 13 . This spiritual benefit is mentioned as an effect of increasing and abounding love: To the end that he (the Lord) may establish your hearts. Note, The more we grow and abound in grace, and particularly in the grace of love, the more we are established and confirmed in it. Note also, Holiness is required of all those who would go to heaven, and therein we must be unblamable; that is, we must act in every thing so that we may not in the least contradict the profession we make of holiness. Our desire should be to have our hearts established in holiness before God, and be preserved safe, to the coming of the Lord Jesus Christ; and that we may be unblamable before God, even the Father, now, and be presented blameless before the throne of his glory, when the Lord Jesus shall come with all his saints. Note, [1.] The Lord Jesus will certainly come, and come in his glory. [2.] When he comes, his saints will come with him: They shall appear with him in glory. [3.] Then the excellency as well as the necessity of holiness will appear, because without this no hearts shall be established at that day, nor shall any one be unblamable, or avoid everlasting condemnation.

7. over you-- in respect to you.

in-- in the midst of: notwithstanding "all our distress (Greek, 'necessity') and affliction," namely, external trials at Corinth, whence Paul writes (compare 1Th 3:6 , with Ac 18:5-10 ).

8. now-- as the case is; seeing ye stand fast.

we live-- we flourish. It revives us in our affliction to hear of your steadfastness ( Psa 22:26 ; 2Jo 3:4).

if-- implying that the vivid joy which the missionaries "now" feel, will continue if the Thessalonians continue steadfast. They still needed exhortation, 1Th 3:10 ; therefore he subjoins the conditional clause, "if ye," &c. ( Php 4:1 ).

9. For what thanks-- what sufficient thanks?

render ... again-- in return for His goodness ( Psa 116:12 ).

for you-- "concerning you."

for all the joy-- on account of all the joy. It was "comfort," 1Th 3:7 , now it is more, namely, joy.

for your sakes-- on your account.

before our God-- It is a joy which will bear God's searching eye: a joy as in the presence of God, not self-seeking, but disinterested, sincere, and spiritual (compare 1Th 2:20 ; Joh 15:11 ).

10. Night and day-- (See on 1Th 2:9 ). Night is the season for the saint's holiest meditations and prayers ( 2Ti 1:3 ).

praying-- connected with, "we joy"; we joy while we pray; or else as Alford, What thanks can we render to God while we pray? The Greek implies a beseeching request.

exceedingly-- literally, "more than exceeding abundantly" (compare Ep 3:20 ).

that which is lacking-- Even the Thessalonians had points in which they needed improvement [Bengel], ( Lu 17:5 ). Their doctrinal views as to the nearness of Christ's coming, and as to the state of those who had fallen asleep, and their practice in some points, needed correction ( 1Th 4:1-9 ). Paul's method was to begin by commending what was praiseworthy, and then to correct what was amiss; a good pattern to all admonishers of others.

11. Translate, "May God Himself, even our Father (there being but one article in the Greek, requires this translation, 'He who is at once God and our Father'), direct," &c. The "Himself" stands in contrast with "we" ( 1Th 2:18 ); we desired to come but could not through Satan's hindrance; but if God Himself direct our way (as we pray), none can hinder Him ( 2Th 2:16 , 17 ). It is a remarkable proof of the unity of the Father and Son, that in the Greek here, and in 2Th 2:16 , 17 , the verb is singular, implying that the subject, the Father and Son, are but one in essential Being, not in mere unity of will. Almost all the chapters in both Epistles to the Thessalonians are sealed, each with its own prayer ( 1Th 5:23 ; 2Th 1:11 ; 2:16; 3:5, 16) [Bengel]. Paul does not think the prosperous issue of a journey an unfit subject for prayer ( Ro 1:10 ; 15:32 ) [Edmunds]. His prayer, though the answer was deferred, in about five years afterwards was fulfilled in his return to Macedonia.

12. The "you" in the Greek is emphatically put first; "But" (so the Greek for "and") what concerns "YOU," whether we come or not, "may the Lord make you to increase and abound in love," &c. The Greek for "increase" has a more positive force; that for "abound" a more comparative force, "make you full (supplying 'that which is lacking,' 1Th 3:10 ) and even abound." "The Lord" may here be the Holy Spirit; so the Three Persons of the Trinity will be appealed to (compare 1Th 3:13 ), as in 2Th 3:5 . So the Holy Ghost is called "the Lord" ( 2Co 3:17 ). "Love" is the fruit of the Spirit ( Ga 5:22 ), and His office is "to stablish in holiness" ( 1Th 3:13 ; 1Pe 1:2 ).

13. your hearts-- which are naturally the spring and seat of unholiness.

before God, even our Father-- rather, "before Him who is at once God and our Father." Before not merely men, but Him who will not be deceived by the mere show of holiness, that is, may your holiness be such as will stand His searching scrutiny.

coming-- Greek, "presence," or "arrival."

(ver. 3): that is, let not man, turned aside from Thy eternal and sublime things, lust for things of time, savour of earthly things. This prayer is what God has Himself enjoined us, in the Prayer, "Lead us not into temptation," He adds, "Again Thou sayest, Come again, ye children of men." As if he said, I ask of Thee what Thou hast commanded me to ask: giving glory to His grace, that "he that glorieth, in the Lord he may glory:" without whose help we cannot by an exertion of our own will overcome the temptations of this life. "Turn not Thou man to lowness: again thou sayest, Turn again, ye children of men." But grant what Thou has enjoined, by hearing the prayer of him who can at least pray, and aiding the faith of the willing soul.

5. "For a thousand years in Thy sight are but as yesterday, which is past by"

(ver. 4): hence we ought to turn to Thy refuge, where Thou art without any change, from the fleeting scenes around us; since however long a time may be wished for for this life, "a thousand years in Thy sight are but as yesterday:" not as to-morrow, which is to come: for all limited periods of time are reckoned as having already passed. Hence the Apostle's choice is rather to aim at what is before, that is, to desire things eternal, and to forget things behind, by which temporal matters should be understood. But that no one may imagine a thousand years are reckoned by God as one day, as if with God days were so long, when this is only said in contempt of the extent of time: he adds, "and as a watch in the night:" which only lasts three hours. Nevertheless men have ventured to assert their knowledge of times, to the pretenders to which our Lord said, "It is not for you to know the times or seasons, which the Father hath put in His own power:" and they allege that this period may be defined six thousand years, as of six days. Nor have they heeded the words, "are but as one day which is past by:" for, when this was uttered, not a thousand years only had passed, and the expression, "as a watch in the night," ought to have warned them that they might not be deceived by the uncertainty of the seasons: for even if the six first days in which God finished His works seemed to give some plausibility to their opinion, six watches, which amount to eighteen hours, will not consist with that opinion.

6. Next, the man of God, or rather the Prophetic spirit, seems to be reciting some law written in the secret wisdom of God, in which He has fixed a limit to the sinful life of mortals, and determined the troubles of mortality, in the following words: "Their years are as things which are nothing worth: in the morning let it fade away like the grass"

(ver. 5). The happiness therefore of the heirs of the old covenant, which they asked of the Lord their God as a great boon, attained to receive this Law in His mysterious Providence. Moses seems to be reciting it: "Their years shall be things which are esteemed as nothing." Such are those things which are not before they are come: and when come, shall soon not be: for they do not come to be here, but to be gone. "In the morning," that is, before they come, "as a heat let it pass by;" but "in the evening," it means after they come, "let it fall, and be dried up, and withered"

(ver. 12). This is the reading of most of the Greek copies: not of some in Latin, which is thus, "Make Thy right hand well known to me." What is, "Thy right hand," but Thy Christ, of whom it is said, And to whom is the Arm of the Lord revealed? Make Him so well known, that Thy faithful may learn in Him to ask and to hope for those things rather of Thee as rewards of their faith, which do not appear in the Old Testament, but are revealed in the New: that they may not imagine that the happiness derived from earthly and temporal blessings is to be highly esteemed, desired, or loved, and thus their feet slip, when they see it in men who honour Thee not: that their steps may not give way, while they know not how to number Thine anger. Finally, in accordance with this prayer of the Man that is His, He has made His Christ so well known as to show by His sufferings that not these rewards which seem so highly prized in the Old Testament, where they are shadows of things to come, but things eternal, are to be desired. The right hand of God may also be understood in this sense, as that by which He will separate His saints from the wicked: because that hand becomes well known, when it scourgeth every son whom He receiveth, and suffers him not, in greater anger, to prosper in his sins, but in His mercy scourgeth him with the left, that He may place him purified on His right hand. The reading of most copies, "make Thy right hand well known to me," may be referred either to Christ, or to eternal happiness: for God has not a right hand in bodily shape, as He has not that anger which is aroused into violent passion.

13. But what he addeth, "and those fettered in heart in wisdom;" other copies read, "instructed," not "lettered:" the Greek verb, expressing both senses, only differing by a single syllable. But since these also, as it is said, put their "feet in the fetters" of wisdom, are taught wisdom (he means the feet of the heart, not of the body), and bound by its golden chains depart not from the path of God, and become not runaways from him; whichever reading we adopt, the truth in the meaning is safe. Them thus lettered, or instructed in heart in wisdom, God makes so well known in the New Testament, that they despised all things for the Faith which the impiety of Jews and Gentiles abhorred; and allowed themselves to be deprived of those things which in the Old Testament are thought high promises by those who judge after the flesh.

14. And as when they became so well known, as to despise these things, and by setting their affections on things eternal, gave a testimony through their sufferings (whence they are called witnesses or martyrs in the Greek), they endured for a long while many bitter temporal afflictions. This man of God giveth heed to this, and the prophetic spirit under the name of Moses continues thus, "Return, O Lord, how long? and be softened concerning Thy servants"

(ver. 13). These are the words of those, who, enduring many evils in that persecuting age, become known because their hearts are bound in the chain of wisdom so firmly, that not even such hardships can induce them to fly from their Lord to the good things of this world. "How long wilt Thou hide Thy face from me, O Lord?" occurs in another Psalm, in unison with this sentence, "Return, O Lord, how long?" And that they who, in a most carnal spirit, ascribe to God the form of a human body, may know that the "turning away" and "turning again" of His countenance is not like those motions of our own frame, let them recollect these words from above in the same Psalm, "Thou hast set our misdeeds before Thee, and our secret sins in the light of Thy countenance." How then does he say in this passage, "Return," that God may be favourable, as if He had turned away His face in anger; when as in the former he speaks of God's anger in such a manner, as to insinuate that He had not turned away His countenance from the misdeeds and the course of life of those He was angry with, but rather had set them before Him, and in the light of His countenance? The word, "How long," belongs to righteousness beseeching, not indignant impatience. "Be softened," some have rendered by a verb, "soften." But "be softened" avoids an ambiguity; since to soften is a common verb: for he may be said to soften who pours out prayers, and he to whom they are poured out: for we say, I soften thee, and I soften toward thee.

15. Next, in anticipation of future blessings, of which he speaks as already vouchsafed, he says, "We are satisfied with Thy mercy in the morning"

(ver. 14). Prophecy has thus been kindled for us, in the midst of these toils and sorrows of the night, like a lamp in the darkness, until day dawn, and the Day-star arise in our hearts. For blessed are the pure in heart, for they shall see God: then shall the righteous be filled with that blessing for which they hunger and thirst now, while, walking in faith, they are absent from the Lord. Hence are the words, "In Thy presence is fulness of joy:" and, "Early in the morning they shall stand by, and shall look up:" and as other translators have said it, "We shall be satisfied with Thy mercy in the morning;" then they shall be satisfied. As he says elsewhere, "I shall be satisfied, when Thy glory shall be revealed." So it is said, "Lord, show us the Father, and it sufficeth us:" and our Lord Himself answereth, "I will manifest Myself to Zion;" and until this promise is fulfilled, no blessing satisfies us, or ought to do so, lest our longings should be arrested in their course, when they ought to be increased until they gain their objects. "And we rejoiced and were glad all the days of our life." Those days are days without end: they all exist together: it is thus they satisfy us: for they give not way to days succeeding: since there is nothing there which exists not yet because it has not reached us, or ceases to exist because it has passed; all are together: because there is one day only, which remains and passes not away: this is eternity itself. These are the days respecting which it is written, "What man is he that lusteth to live, and would fain see good days?" These days in another passage are styled years: where unto God it is said, "But Thou art the same, and Thy years shall not fail:" for these are not years that are accounted for nothing, or days that perish like a shadow: but they are days which have a real existence, the number of which he who thus spoke, "Lord, let me know mine end" (that is, after reaching what term I shall remain unchanged, and have no further blessing to crave), "and the number of my days, what it is" (what is, not what is not): prayed to know. He distinguishes them from the days of this life, of which he speaks as follows, "Behold, Thou hast made my days as it were a span long," which are not, because they stand not, remain not, but change in quick succession: nor is there a single hour in them in which our being is not such, but that one part of it has already passed, another is about to come, and none remains as it is. But those years and days, in which we too shall never fail, but evermore be refreshed, will never fail. Let our souls long earnestly for those days, let them thirst ardently for them, that there we may be filled, be satisfied, and say what we now say in anticipation, "We have been satisfied," etc. "We have been comforted again now, after the time that Thou hast brought us low, and for the years wherein we have seen evil"

(ver. 17); whence the words, "O Lord, the light of Thy countenance is marked upon us." And, "Make Thou straight the works of our hands upon us:" that we may do them not for hope of earthly reward: for then they are not straight, but crooked. In many copies the Psalm goes thus far, but in some there is found an additional verse at the end, as follows, "And make straight the work of our hands." To these words the learned have prefixed a star, called an asterisk, to show that they are found in the Hebrew, or in some other Greek translations, but not in the Septuagint. The meaning of this verse, if we are to expound it, appears to me this, that all our good works are one work of love: for love is the fulfilling of the Law. For as in the former verse he had said, "And the works of our hands make Thou straight upon us," here he says "work," not works, as if anxious to show, in the last verse, that all our works are one, that is, are directed with a view to one work. For then are works righteous, when they are directed to this one end: "for the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned." There is therefore one work, in which are all, "faith which worketh by love:" whence our Lord's words in the Gospel, "This is the work of God, that ye believe in Him whom He hath sent." Since, therefore, in this Psalm, both old and new life, life both mortal and everlasting, years that are counted for nought, and years that have the fulness of loving-kindness and of true joy, that is, the penalty of the first and the reign of the Second Man, are marked so very clearly; I imagine, that the name of Moses, the man of God, became the title of the Psalm, that pious and right-minded readers of the Scriptures might gain an intimation that the Mosaic laws, in which God appears to promise only, or nearly only, earthly rewards for good works, without doubt contains under a veil some such hopes as this Psalm displays. But when any one has passed over to Christ, the veil will be taken away: and his eyes will be unveiled, that he may consider the wonderful things in the law of God, by the gift of Him, to whom we pray, "Open Thou mine eyes, and I shall see the wondrous things of Thy law.

Turn not man away, &c. Suffer him not quite to perish from thee, since thou art pleased to call upon him to be converted to thee. (Challoner) --- God wills not the death of the sinner. (Worthington) --- Give him grace not to yield to his base passions. (St. Augustine) --- Hebrew, "thou humblest man," (Haydock) that he may enter into himself. (Calmet)

For, &. This thought naturally tends to convert the sinner. --- Watch. Consisting of three hours, (Berthier) which were of unequal length, according to the seasons. (Calmet) --- A thousand years seem not so long to God. (Haydock) --- What them must be the short life of man? See Job vii. 8. (Calmet) --- None ever lived one thousand years. Yet what would that be, compared with eternity? (Worthington)

Their years be. Hebrew, "thou strikest, (Calmet) or inundatest them: they are a dream." But our version is accurate. (Berthier)

Thy right hand. Your Messias, to liberate and instruct us. (St. Augustine) --- "Make us know how to number our days thus, and we shall come to thee with a wise heart." (St. Jerome) (Ecclesiasticus vii. 40.) (Haydock) --- Septuagint have read iminoc for yamenu, "our days." (Amama) --- Make us truly wise, (Sa) or acquainted with teachers of truth. (Bellarmine) (Menochius)

We are. Hebrew, "Fill us." (Montanus) --- But the psalmist feels interiorly, that his petition has been granted. (Berthier) --- The prospect of a glorious immortality fills us with hope in proportion to our sufferings for the truth. (Worthington)

Yea, the work. Each in particular. Roman Septuagint, &c., omit this sentence, which Houbigant improperly deems useless. (Berthier) --- Charity must direct all. (St. Augustine) (Worthington)

1 Lord, thou hast been our dwelling place in all generations. 2 Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. 3 Thou turnest man to destruction; and sayest, Return, ye children of men. 4 For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. 5 Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up. 6 In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.

This psalm is entitled a prayer of Moses. Where, and in what volume, it was preserved from Moses's time till the collection of psalms was begun to be made, is uncertain; but, being divinely inspired, it was under a special protection: perhaps it was written in the book of Jasher, or the book of the wars of the Lord. Moses taught the people of Israel to pray, and put words into their mouths which they might make use of in turning to the Lord. Moses is here called the man of God, because he was a prophet, the father of prophets, and an eminent type of the great prophet. In these verses we are taught,

I. To give God the praise of his care concerning his people at all times, and concerning us in our days ( v. 1 ): Lord, thou hast been to us a habitation, or dwelling-place, a refuge or help, in all generations. Now that they had fallen under God's displeasure, and he threatened to abandon them, they plead his former kindnesses to their ancestors. Canaan was a land of pilgrimage to their fathers the patriarchs, who dwelt there in tabernacles; but then God was their habitation, and, wherever they went, they were at home, at rest, in him. Egypt had been a land of bondage to them for many years, but even then God was their refuge; and in him that poor oppressed people lived and were kept in being. Note, True believers are at home in God, and that is their comfort in reference to all the toils and tribulations they meet with in this world. In him we may repose and shelter ourselves as in our dwelling-place.

II. To give God the glory of his eternity ( v. 2 ): Before the mountains were brought forth, before he made the highest part of the dust of the world (as it is expressed, Prov. viii. 26 ), before the earth fell in travail, or, as we may read it, before thou hadst formed the earth and the world (that is, before the beginning of time) thou hadst a being; even from everlasting to everlasting thou art God, an eternal God, whose existence has neither its commencement nor its period with time, nor is measured by the successions and revolutions of it, but who art the same yesterday, to-day, and for ever, without beginning of days, or end of life, or change of time. Note, Against all the grievances that arise from our own mortality, and the mortality of our friends, we may take comfort from God's immortality. We are dying creatures, and all our comforts in the world are dying comforts, but God is an everliving God, and those shall find him so who have him for theirs.

III. To own God's absolute sovereign dominion over man, and his irresistible incontestable power to dispose of him as he pleases ( v. 3 ): Thou turnest man to destruction, with a word's speaking, when thou pleasest, to the destruction of the body, of the earthly house; and thou sayest, Return, you children of men. 1. When God is, by sickness or other afflictions, turning men to destruction, he does thereby call men to return unto him, that is, to repent of their sins and live a new life. This God speaketh once, yea, twice. "Return unto me, from whom you have revolted," Jer. iv. 1 . 2. When God is threatening to turn men to destruction, to bring them to death, and they have received a sentence of death within themselves, sometimes he wonderfully restores them, and says, as the old translation reads it, Again thou sayest, Return to life and health again. For God kills and makes alive again, brings down to the grave and brings up. 3. When God turns men to destruction, it is according to the general sentence passed upon all, which is this, " Return, you children of men, one, as well as another, return to your first principles; let the body return to the earth as it was ( dust to dust, Gen. iii. 19 ) and let the soul return to God who gave it, " Eccl. xii. 7 . 4. Though God turns all men to destruction, yet he will again say, Return, you children of men, at the general resurrection, when, though a man dies, yet he shall live again; and " then shalt thou call and I will answer ( Job xiv. 14, 15 ); thou shalt bid me return, and I shall return." The body, the soul, shall both return and unite again.

IV. To acknowledge the infinite disproportion there is between God and men, v. 4 . Some of the patriarchs lived nearly a thousand years; Moses knew this very well, and had recorded it: but what is their long life to God's eternal life? "A thousand years, to us, are a long period, which we cannot expect to survive; or, if we could, it is what we could not retain the remembrance of; but it is, in thy sight, as yesterday, as one day, as that which is freshest in mind; nay, it is but as a watch of the night, " which was but three hours. 1. A thousand years are nothing to God's eternity; they are less than a day, than an hour, to a thousand years. Betwixt a minute and a million of years there is some proportion, but betwixt time and eternity there is none. The long lives of the patriarchs were nothing to God, not so much as the life of a child (that is born and dies the same day) is to theirs. 2. All the events of a thousand years, whether past or to come, are as present to the Eternal Mind as what was done yesterday, or the last hour, is to us, and more so. God will say, at the great day, to those whom he has turned to destruction, Return—Arise you dead. But it might be objected against the doctrine of the resurrection that it is a long time since it was expected and it has not yet come. Let that be no difficulty, for a thousand years, in God's sight, are but as one day. Nullum tempus occurrit regi—To the king all periods are alike. To this purport these words are quoted, 2 Pet. iii. 8 .

12 So teach us to number our days, that we may apply our hearts unto wisdom. 13 Return, O Lord , how long? and let it repent thee concerning thy servants. 14 O satisfy us early with thy mercy; that we may rejoice and be glad all our days. 15 Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. 16 Let thy work appear unto thy servants, and thy glory unto their children. 17 And let the beauty of the Lord our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it.

These are the petitions of this prayer, grounded upon the foregoing meditations and acknowledgments. Is any afflicted? Let him learn thus to pray. Four things they are here directed to pray for:—

I. For a sanctified use of the sad dispensation they were now under. Being condemned to have our days shortened, " Lord, teach us to number our days ( v. 12 ); Lord, give us grace duly to consider how few they are, and how little a while we have to live in this world." Note, 1. It is an excellent art rightly to number our days, so as not to be out in our calculation, as he was who counted upon many years to come when, that night, his soul was required of him. We must live under a constant apprehension of the shortness and uncertainty of life and the near approach of death and eternity. We must so number our days as to compare our work with them, and mind it accordingly with a double diligence, as those that have no time to trifle. 2. Those that would learn this arithmetic must pray for divine instruction, must go to God, and beg of him to teach them by his Spirit, to put them upon considering and to give them a good understanding. 3. We then number our days to good purpose when thereby our hearts are inclined and engaged to true wisdom, that is, to the practice of serious godliness. To be religious is to be wise; this is a thing to which it is necessary that we apply our hearts, and the matter requires and deserves a close application, to which frequent thoughts of the uncertainty of our continuance here, and the certainty of our removal hence, will very much contribute.

II. For the turning away of God's anger from them, that though the decree had gone forth, and was past revocation, there was no remedy, but they must die in the wilderness: " Yet return, O Lord! be thou reconciled to us, and let it repent thee concerning thy servants ( v. 13 ); send us tidings of peace to comfort us again after these heavy tidings. How long must we look upon ourselves as under thy wrath, and when shall we have some token given us of our restoration to thy favour? We are thy servants, thy people ( Isa. lxiv. 9 ); when wilt thou change thy way toward us?" In answer to this prayer, and upon their profession of repentance ( Num. xiv. 39, 40 ), God, in the next chapter, proceeding with the laws concerning sacrifices ( Num. xv. 1 , &c.), which was a token that it repented him concerning his servants; for, if the Lord had been pleased to kill them, he would not have shown them such things as these.

III. For comfort and joy in the returns of God's favour to them, v. 14, 15 . They pray for the mercy of God; for they pretend not to plead any merit of their own. Have mercy upon us, O God! is a prayer we are all concerned to say Amen to. Let us pray for early mercy, the seasonable communications of divine mercy, that God's tender mercies may speedily prevent us, early in the morning of our days, when we are young and flourishing, v. 6 . Let us pray for the true satisfaction and happiness which are to be had only in the favour and mercy of God, Ps. iv. 6, 7 . A gracious soul, if it may but be satisfied of God's lovingkindness, will be satisfied with it, abundantly satisfied, will take up with that, and will take up with nothing short of it. Two things are pleaded to enforce this petition for God's mercy:— 1. That it would be a full fountain of future joys: " O satisfy us with thy mercy, not only that we may be easy and at rest within ourselves, which we can never be while we lie under thy wrath, but that we may rejoice and be glad, not only for a time, upon the first indications of thy favour, but all our days, though we are to spend them in the wilderness." With respect to those that make God their chief joy, as their joy may be full ( 1 John i. 4 ), so it may be constant, even in this vale of tears; it is their own fault if they are not glad all their days, for his mercy will furnish them with joy in tribulation and nothing can separate them from it. 2. That it would be a sufficient balance to their former griefs: " Make us glad according to the days wherein thou has afflicted us; let the days of our joy in thy favour be as many as the days of our pain for thy displeasure have been and as pleasant as those have been gloomy. Lord, thou usest to set the one over-against the other ( Eccl. vii. 14 ); do so in our case. Let it suffice that we have drunk so long of the cup of trembling; now put into our hands the cup of salvation." God's people reckon the returns of God's lovingkindness a sufficient recompence for all their troubles.

IV. For the progress of the work of God among them notwithstanding, v. 16, 17 . 1. That he would manifest himself in carrying it on: " Let thy work appear upon thy servants; let it appear that thou hast wrought upon us, to bring us home to thyself and to fit us for thyself." God's servants cannot work for him unless he work upon them, and work in them both to will and to do; and then we may hope the operations of God's providence will be apparent for us when the operations of his grace are apparent upon us. "Let thy work appear, and in it thy glory will appear to us and those that shall come after us." In praying for God's grace God's glory must be our end; and we must therein have an eye to our children as well as to ourselves, that they also may experience God's glory appearing upon them, so as to change them into the same image, from glory to glory. Perhaps, in this prayer, they distinguish between themselves and their children, for so God distinguished in his late message to them ( Num. xiv. 31 , Your carcases shall fall in this wilderness, but your little ones I will bring into Canaan ): "Lord," say they, "let thy work appear upon us, to reform us, and bring us to a better temper, and then let thy glory appear to our children, in performing the promise to them which we have forfeited the benefit of." 2. That he would countenance and strengthen them in carrying it on, in doing their part towards it. (1.) That he would smile upon them in it: Let the beauty of the Lord our God be upon us; let it appear that God favours us. Let us have God's ordinances kept up among us and the tokens of God's presence with his ordinances; so some. We may apply this petition both to our sanctification and to our consolation. Holiness is the beauty of the Lord our God; let that be upon us in all we say and do; let the grace of God in us, and the light of our good works, make our faces to shine (that is the comeliness God puts upon us, and those are comely indeed who are so beautified), and then let divine consolations put gladness into our hearts, and a lustre upon our countenances, and that also will be the beauty of the Lord upon us, as our God. (2.) That he would prosper them in it: Establish thou the work of our hands upon us. God's working upon us ( v. 16 ) does not discharge us from using our utmost endeavours in serving him and working out our salvation. But, when we have done all, we must wait upon God for the success, and beg of him to prosper our handy works, to give us to compass what we aim at for his glory. We are so unworthy of divine assistance, and yet so utterly insufficient to bring any thing to pass without it, that we have need to be earnest for it and to repeat the request: Yea, the work of our hands, establish thou it, and, in order to that, establish us in it.

3. to destruction-- literally, "even to dust" ( Ge 3:19 ), which is partly quoted in the last clause.

4. Even were our days now a thousand years, as Adam's, our life would be but a moment in God's sight ( 2Pe 3:8 ).

a watch-- or, third part of a night (compare Ex 14:24 ).

5-6. Life is like grass, which, though changing under the influence of the night's dew, and flourishing in the morning, is soon cut down and withereth ( Psa 103:15 ; 1Pe 1:24 ).

12. This he prays we may know or understand, so as properly to number or appreciate the shortness of our days, that we may be wise.

13. (Compare Psa 13:2 ).

let it repent-- a strong figure, as in Ex 32:12 , imploring a change in His dealings.

14. early-- promptly.

17. let the beauty-- or sum of His gracious acts, in their harmony, be illustrated in us, and favor our enterprise.

Ver. 42. Watch therefore, &c. That is, "think continually that death is certain, but the day of death uncertain. I say the same of the Day of Judgment, both that particular judgment which comes to every one at death, as well as the general Judgment, which shall take place at the end of the world. Wherefore prepare yourselves for both by giving heed to virtue and good works." For as S. Jerome saith (in Joel c. ii.), "That which shall happen to all in the Day of Judgment is fulfilled in each at the day of death." And S. Augustine (Epist. 80) says, "In whatsoever state a man's last day shall find him, in the same state shall the world's last day come upon him; because as the man dies, so shall he be judged. Therefore ought every Christian to watch, lest the coming of the Lord find him unprepared. But that day shall find unprepared the man whom the last day of his life now shall seize unprepared."

Moreover, the reason why God wills that this day should be unknown to us is, that the uncertainty may be a never-failing stimulus to us in the practice of every virtue. "For," as S. Chrysostom says, "if men knew surely when they were to die, at that time only would they seek to repent."

The devil, therefore, in order that he may take away this stimulus of uncertainty, gets rid of it by degrees, and in part. He persuades every one that they have at least one year to live. When that has come to an end, he tells them they have another, and so on interminably. He causes men to believe themselves so strong and well, that they can surely live this one year. Year by year he does this, and puts such a thought into their minds as, "You are in very good health; you will not die this year." Thus it comes to pass that being, as it were, certain of life, they neglect repentance from year to year, deferring it to the year in which they are to die. Wherefore, when that year comes to each in which it is God's decree that they shall die, they, in like manner, persuade themselves that they will not die in it. Thus it comes to pass that they are always unprepared when certain death and the last day overtake them. Wherefore this idea, instigated by the devil, must be crushed. Every one should say to himself at the beginning of each year, of each day, "It may be that thou shalt die this year or this day. Therefore so live as if thou wert to die to-day." This was the advice which S. Anthony was wont to give to his disciples, as S. Athanasius testifies, "When we awake out of sleep, let us be in doubt whether we shall see the evening. When we lay us down to rest, let us not be confident that we shall come to the light of another day. Thus we shall not offend, nor be carried away by vain desires. Neither shall we be angry, nor covet to lay up earthly treasures. But rather by the fear of departure, from day to day we shall trample upon all transitory things." Barlaam also taught the same to his Josaphat, "Think that this day thou hast begun the religious life. Think that this day also thou wilt finish it." S. Jerome says, "So live as though thou shouldst die today; so study as though thou wert to live always." The same Father (Ep. 16, ad Principiam) says that Marcella was wont to praise that saying of Plato, "that philosophy was a meditation upon death;" and the precept of the Satirist, "Live mindful of death: time flies." She therefore so lived as though she always believed herself at the point of death. When she put on her clothes, she remembered the grave, offering herself to God as a reasonable, living, acceptable sacrifice.

Ver. 43. But know this, &c. Here we must supply what is to be understood, somewhat as follows. But forasmuch as a man knows not this hour, and is not willing or able to watch at every hour, therefore the thief, as his manner is, comes at the hour in which he thinks the householder is not watching, but sleeping, and so robs his house while he is asleep. It is clear that this is the meaning from the Greek, which has in the past tense, If the master of the house had known in what hour the thief would come, he would have watched, and would not have suffered his house to be broken through. You must supply, "But because he did not know the hour, he did not watch, and did suffer his house to be broken into and robbed."

By the thief, S. Hilary understands the devil. "The thief," he says, "shows that the devil is very watchful to take from us our goods, and to plot against the houses of our souls, that he may dig through them whilst we are careless, and given up to the sleep of our own devices; and he would pierce through them with the darts of enticements. It behoves us, therefore, to be prepared, because ignorance of the day sharpens the intense solicitude of expectation ever suspended." But it is better to apply the words to Christ. For so He Himself explains, applying this parable of the thief to Himself in the following verse.

Be ye also ready, &c. the Son of man shall come, to judgment, both the particular judgment of your own soul, and the general Judgment of all men at the end of the world. Christ therefore compares Himself to a thief, not as regards the act of stealing, but as regards silence and secrecy, in that the thief chooses the hour in which he thinks the householder will be absent or asleep, that so he may come upon him unawares, and rob his house. In like manner Christ summons those who are careless, and not waiting for Him, to death and judgment. Whence the Apocalypse warns every one saying, "Behold, I come as a thief" (Rev_16:15). And S. Paul (1Thess 5:4) says, "But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all children of the light, and of the day." Truly hath the wise man said, "The life of mortals is a vigil."

The truth of this sentence of Christ is seen in daily experience. For we see very many men seized by death at a time when they think themselves to be in good health, and are forming grand projects in their minds. They think death is far distant, and promise themselves many years of life. And yet both experience and the warning of Christ should teach them to do the very opposite. When they appear to themselves to enjoy the most perfect health, they should think that death is lying hid at the very threshold of their doors, and should believe that they are then about to die when thoughts and hopes of long life are suggested to them, either by the devil or their own concupiscence. So would the day of death never come upon them unawares, nor overtake them as a thief.

Thus did the wise and holy men of whom we read in the Lives of the Fathers (lib. 5, libello 3, de Compunc. n. 2). Abbot Ammon gives this precept of salvation to a certain person, "Entertain such thoughts as evil-doers who are in prison have. For these men ask, 'Where is the judge, and when will he come?' And they weep in expectation of their punishments. After this manner ought a monk to do. He should ever be chiding his soul, and saying, 'Woe is me, who have to stand before the judgment-seat of Christ, to render unto Him an account of all my deeds.' For if thou wilt always meditate thus, thou wilt be safe." And Abbot Evagrius said, "That is divine, to picture the dreadful and terrible judgment. Consider the confusion which is laid up for sinners, which they shall endure in the presence of Christ and God, before angels, and archangels, and powers, and all men. Think of the everlasting fire, the undying worm, the blackness of hell; and in addition to all these things, the gnashing of teeth the fears and torments. Consider likewise the good things which are laid up for the righteousconfidence before God the Father and Christ His Son, and before the angels. Consider the heavenly Kingdom and its gifts of joy and rest." And, Abbot Elias saith, "I am afraid of three thingsthe first, the going forth of my soul from the body; the second, when I shall meet God; the third, when sentence shall be pronounced against me." Abp. Theophilus, of holy memory, said, when he was about to die, "Blessed art thou, 0 Abbot Arsenius, because thou always hadst this hour before thine eyes." In the same work we read that a certain old man saw one laughing, and said to him, "We have to give an account of our whole life before the Lord of heaven and earth, and dost thou laugh?"

Ver. 45. Who then is a faithful and wise servant, &c Who then? Gr. τίς άζα; Vulg. Who thinkest thou? At first sight there might seem to be a hiatus here, or a question without an answer. But it is not so. The sentence should be disposed as follows. "Who, thinkest thou, is the faithful and prudent servant, whom the Lord hath set over His family, to give them of His household food in due season?" He assuredly is faithful and prudent who performs that for which he is appointed, who does give every member of the family their food in due time. He distributes, that is, to the servants and domestics, their proper portion of victuals, as the price of their labours. For in ancient times, when money was scarce, the wages of servants were paid in rations of food.

This saying of Christ has special reference to Bishops and Pastors. For on them it is incumbent to feed the Church, which is their family, indeed Christ's family, that they should distribute the food of holy doctrine according to the capacity of every one to receive it. Wherefore it behoves them to be vigilant in this matter, prudent, and faithful. Thus, S. Hilary saith, "Although He exhorts every one of us in common to betake ourselves to unwearied watchfulness, yet He gives a special charge of solicitude to the princes of the people, that is, to the Bishops, in expectation of His Advent. For He signifies that he is a faithful servant, and a prudent overseer of His family, who is careful about the profit of the people committed to his charge; who hears the word and obeys it; who in opportunity of doctrine and truth strengthens the weak, establishes the fallen, converts the depraved, and dispenses the word of life as the eternal food for nourishing the family."

This question, Who thinkest thou? intimates that such servants, such Bishops and Pastors as are wholly faithful to Christ in the care of His flock, are few. Whence the saying of S. Jerome, "Priests many, Priests few." Also that of S. Boniface, Apostle of Germany, and Martyr, "Formerly Priests of gold celebrated in chalices of wood; now Priests of wood celebrate in chalices of gold."

Blessed is that servant . . . so doing: that is, assiduously and continually until death, and the day of particular judgment, and so, by consequence, of the general Judgment, namely, that he should distribute to all the faithful of his Church such food as is suitable for each, the word and Sacraments, especially the Holy Eucharist, to nourish their souls in faith and piety. Blessed therefore is the Bishop who doth this, because, not only on account of his own holiness shall he receive of Christ the crown of righteousness, but shall obtain as many crowns as there are faithful people whom he has nourished and profited, according to the words of Daniel, "They that instruct many to justice shall shine as the stars for perpetual eternities." (Vulg.)

Ver. 47. Amen, i.e., Verily I say, &c. He alludes to the servant who, because of his merit in faithfully and prudently ruling his master's household, deserves to be exalted by him and set over all his goods, so as to enjoy them as an associate and companion, and almost like an equal of his master. Such was Joseph, who was set by Pharaoh to preside over Egypt, and was virtually king of Egypt (Gen. xli. 10). In like manner will God bless prudent and faithful Bishops, who have ruled all their flocks, and have guided them to everlasting salvation. He will bestow upon them greater glory than He will upon private believers. He will cause them to preside, not only over them, but He will make them kings and lords of the whole universe. Thus Remigius says, "He will make the good hearers to sit down, as Luke saith: the good preachers He will set over all His goods. For as the difference of merits is great, so also is the difference in rewards." This is what is spoken of in Apoc. iv. 10, "The four and twenty Elders," i.e., Bishops and Prelates, "cast their crowns before Him that sitteth on the Throne and worshipped Him that liveth for ever, saying unto the Lamb," that is, to Christ, "Thou hast made us unto God a Kingdom and Priests, and we shall reign for ever and ever." What I have said of Bishops applies to every father of a family, for he is, as it were, a bishop of his own house; and as S. Augustine saith, every faithful soul is a bishop of himself.

In the Life of S. Amandus, who flourished about A.D. 870, and who converted Sclavonians and many other tribes to Christ, it is related, that at the very hour when he departed this life, he appeared to S. Aldegonde in glory, encompassed with a white-robed throng. And when she knew not what it meant, she heard an angel saying, "Amandus, the man of God, has passed in glory to celestial joys. The white-robed throng are they who by means of his earnest preaching have been enrolled as citizens of Heaven, and from henceforth he shall appear as a prince over them for ever." Among the more illustrious of his disciples were S. Landvald, S. Bavo, S. Amantius, S. Gertrude, S. Maurontus, and many others.

Over all His goods; Gr. over all the things which belong to Himself. The good things of God are twofold, viz., 1st Things external and created, as Heaven and earth, and all creatures contained in them. So 0rigen. 2d Things internal and uncreatedsuch are His infinite majesty, goodness, wisdom, power, and glory. For God is, as it were, an infinite ocean of all good things; and over them all He will appoint His faithful servant His bishop and pastor. He will make him to rule, as it were, not only over all creatures, but also over all the immense and infinite goodness which God contains in Himself, that he may enjoy them with God, and be blessed and glorified for ever. For if Jacob, wrestling with the angel of God, and overcoming Him, willing to be overcome, was called Israel, i.e., "ruling God"2

Gen 32:28), much rather shall blessed Bishops, by their own virtue, as it were, overcoming God, be called and become Israels, that is, "rulers of God," that "they may have these eternal rewards, both because of their own life, as well as for their care of their flocks," as Rabanus says. For in that they have rightly presided over the flock of God, they have therefore deserved that they should, in a certain sense, through God's wonderful condescension, be appointed over the good things of God, and even over Himself. For God makes Himself over to them, as their peculiar possession, as it is said in the 16th Psalm, "The Lord is the portion of mine inheritance, and of my cup."

But if that evil servant, i.e., such a servant as has been set by his master over his household, shall say, &c It means, "If a Bishop shall think, 'The day of death and judgment is far away: wherefore I will abuse my life and my office for the purposes of luxury and ambition.'" Therefore He adds

Ver. 49. And shall begin to smite his fellow-servants, &c. To smite, i.e., unjustly. For, as saith Auctor Imperf., "He who smites for just cause, even if he smite, does not seem to smite. For as righteous anger is not anger, but diligence; so just smiting is not smiting, but correction. Thus a father and a master smite their sons and pupils for the sake of correcting them."

Christ here intimates that there are two capital vices of Prelates, from which all their other faults take their rise. They are imperious and tyrannical audacity, and a seeking after pleasures, gluttony, and luxury. This is why S. Peter admonishes Pastors and Bishops (1Pet 5:2) thus, "Feed the flock of God, which is among you, providing for them not by constraint, but spontaneously, according to God; neither for filthy lucre's sake, but voluntarily; neither as lording it over the clergy, but as affording examples of their actions to the flock from the heart. And when the Prince of the Shepherds shall appear, ye shall receive the unwithering crown of glory."

The Lord . . . shall come . . . when he looketh not; Vulg. non sperat, hopeth not, expecteth not. Thus Virgil, in the First Æneid, "Hope," that is, fear, "that the gods take note of right and wrong."

And shall cut him asunder; Gr. διχοτομήσει, cut in twain, i.e., soul and body in death, and after death, by sending the soul to hell and the demons, and the body to the tomb and the worms, "He shall divide," says S. Jerome, "not by cutting him in two with a sword, but by severing him from the company of the Saints." It means that not only shall Christ remove such a Bishop from his office, but shall separate him from the company of the Blessed, and deliver him to the devil to be tormented for ever.

With the hypocrites, i.e., slothful servants, who, like hypocrites, serve only the eyes of their masters. As soon as they are out of their master's sight, they indulge in sleep and drunkenness, and so shall be sent to the prison-house of hell, which is the proper place for the slothful. Thus in Proverbs, passim, a hypocrite signifies a wicked man, who serves God slothfully, but his own lusts fervently. There is an allusion to Job viii. 13, "The hope of the hypocrite shall perish."

Christ has shown that it is the duty of every believer to watch, that by good works he may prepare himself for the certain coming of the Lord to judgment, forasmuch as the time is uncertain, lest that day should come upon him unawares. This He showed: 1st By the example of the Deluge, which drowned the world at unawares (

ver. 37). 2d By the parable of the house-holder, who watches that he may repel the thief, who comes by night, at a time unexpected (

ver. 43). 3rd By the parable of the servants, one faithful, the other unfaithful; the one of whom receives from his master an ample reward, the other severe chastisement (

ver. 45). 4th In the following chapter (

ver. 1), by the parable of the virgins. 5th By the parable of the talents, which the master distributes to his servants, and gloriously recompenses those who had traded diligently, but beats those who were idle and slothful.

1 This quotation has only a general reference to flight.(Trans.) (Back to the place)

2 Dominans Deo is the Latin of à Lapide. It might perhaps be translated "lord of God." (Back to the place)

"Watch therefore: for ye know not what hour your Lord doth come.43. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.44. Therefore be ye also ready: for in such an hour as ye think not the Son of Man cometh."

Having declared that "of that hour knoweth no man, but the Father only," He shews that it was not expedient for the Apostles to know, that being ignorant they might live in perpetual expectation of His coming, and thus concluding the whole, He says, "Watch therefore, etc." And He does not say, ’Because we know not,’ but "Because ye know not," shewing that He Himself is not ignorant of the day of judgment. Chrysostom: He would have them ever ready, and therefore He says, "Watch."

To watch is to keep the eyes open, and looking out for the true light, to do and to observe that which one believes, to cast away the darkness of sloth and negligence.

Those of more plain understanding say, that He spoke this of His second coming; but others would say that it applies to an intellectual coming of the word into the understanding of the disciples, for as yet He was not in their understanding as He was to be.

He said this "Watch," not to those only who heard Him speak at the time, but to those who came after them, and to us, and to all who shall be after us, until His second coming, for it touches all in a manner. That day comes to each one of us, when it comes to him to go out of the world, such as he shall be judged, and therefore ought every Christian to watch that the Lord’s coming may not find him unprepared; and he will be unprepared for the day of His coming, whom the last day of his life shall find unprepared.

Foolish are all they, who either profess to know the day of the end of the world, when it is to come, or even the end of their own life, which no one can know unless be is illuminated by the Holy Spirit.

And by the instance of the master of the household, He teaches more plainly why He keeps secret the day of the consummation.

"The master of the household" is the understanding, "the house" is the soul, "the thief" is the Devil. The thief is also every contrary doctrine which enters the soul of the unwary by other than the natural entrance, breaking into the house, and pulling down the soul’s natural fences, that is, the natural powers of understanding, it enters the breach, and spoils the soul.

Sometimes one takes the thief in the act of breaking in, and seizing him, stabs him with a word, and slays him. And the thief comes not in the day-time, when the soul of the thoughtful man is illuminated with the Sun of righteousness, but in the night, that is, in the time of prevailing wickedness; in which, when one is plunged, it is possible, though he have not the power of the sun, that he may be illuminated by some rays from the Word, as from a lamp; continuing still in evil, yet having a better purpose, and watchfulness, that this his purpose should not be broken through.

Or in time of temptation, or of any calamities, is the time when the thief is most found to come, seeking to break through the house of the soul.

Or, the thief breaks into the house through the neglect of the master of the house, when the spirit has slept upon its post of guard, and death has come in unawares into the dwelling house of our flesh, and finding the lord of the house sleeping, slays him; that is, the spirit, little providing for coming evils, is taken off unprepared, to punishment, by death.

But if he had watched be would have been secure from the thief; that is, looking forward to the coming of the Judge, who takes our lives unawares, be would meet Him with penitence, and not perish impenitent. And the Lord would therefore have the last hour unknown, that it might always be in suspense, and that being unable to foresee it, we might never be unprepared for it.

"Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?46. Blessed is that servant, whom his lord when he cometh shall find so doing.47. Verily I say unto you, That he shall make him ruler over all his goods.48. But and if that evil servant shall say in his heart, My lord delayeth his coming;49. And shall begin to smite his fellowservants, and to eat and drink with the drunken;50. The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of,51. And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth."

Though the Lord had given above a general exhortation to all in common to unwearied vigilance, yet He adds a special charge to the rulers of the people, that is, the Bishops, of watchfulness in looking for His coming. Such He calls a faithful servant, and wise master of the household, careful for the needs and interests of the people entrusted to Him.

That He says, "Whom think ye is that faithful and wise servant," does not imply ignorance, for even the Father we find asking a question, as that, "Adam, where art thou?" [ Gen 3:9 ]

Nor yet does it imply the impossibility of attaining perfect virtue, but only the difficulty.

For rare indeed is such "faithful" servant serving his Master for his Master’s sake, feeding Christ’s sheep not for lucre but for love of Christ, "skilled" to discern the abilities, the life, and the manner of those put under him, whom "the Lord sets over," that is, who is called of God, and has not thrust himself in.

He requires two things of such servant, fidelity and prudence; He calls him "faithful," because be appropriates to himself none of his Lord’s goods, and wastes nought idly and unprofitably. He calls him "prudent," as knowing on what he ought to lay out the things committed to him.

Or, he that makes progress in the faith, though he is not yet perfect in it, is ordinarily called "faithful," and he who has natural quickness of intellect is called "prudent." And whoever observes will find many faithful, and zealous in their belief, but not at the same time prudent; "for God hath chosen the foolish things of the world." [ 1Co 1:1 ]

Others again he will see who are quick and prudent but of weak faith; for the union of faith and prudence in the same man is most rare. To give food in due season calls for prudence in a man; not to take away the food of the needy requires faithfulness. And this the literal sense obliges us to, that we be faithful in dispersing the revenues of the Church, that we devour not that which belongs to the widows, that we remember the poor, and that we do not take occasion from what is written, "The Lord hath ordained, that they which preach the Gospel should live of the Gospel," [ 1Co 9:9 ] to seek more than plain food and necessary clothing, or to keep more for ourselves than we give to those who suffer want. And that we be prudent, to understand the cases of them that are in need, whence they come to be so, what has been the education and what are the necessities of each.

It needs much prudence to distribute fairly the revenues of the Church. Also let the servant be faithful and prudent, that he lavish not the intellectual and spiritual food upon those whom he ought not, but dispense according as each has need; to one is more behoveful that word which shall edify his behaviour, and guide his practice, than that which sheds a ray of science; but to others who can pierce more deeply let him not fail to expound the deeper things, lest if he set before them common things only, he be despised by such as have naturally keener understandings, or have been sharpened by the discipline of worldly learning.

This parable may be also fitted to the case of secular rulers; for each ought to employ the things he has to the common benefit, and not to the hurt of his fellow-servants, nor to his own ruin; whether it be wisdom or dominion, or whatever else be has.

The "lord" is Christ, the "household" over which He appoints is the Church Catholic. It is hard then to find one man who is both "faithful and wise," but not impossible; for He would not pronounce a blessing on a character that could never be, as when He adds, "Blessed is that servant whom his lord when he cometh shall find so doing."

That is, obedient to his Lord’s command, by the seasonableness of his teaching dispensing the word of life to a household which is to be nourished for the food of eternity.

It should be observed, that as there is great difference of desert between good preachers and good hearers, so is there great difference between their rewards. The good hearers, if He finds them watching He will make to sit down to meat, as Luke speaks; but the good preachers "He will set over all His goods."

That he may reign with Christ, to whom the Father has committed all that is His. And as the son of a good father set over all that is his, He shall communicate of His dignity and glory to His faithful and wise stewards, that they also may be above the whole creation.

Not that they only, but that they before others, shall be rewarded as well for their own lives as for their superintendence of the flock.

Or, "shall set him over all his goods," that is, shall place him in the glory of God, because beyond this is nothing better.

And He instructs His hearer not only by the honour which awaits the good, but by the punishment which threatens the wicked, adding, "If that evil servant shall say in his heart, etc."

The temper of this servant is shewn in his behaviour, which is thus expressed by his good Master; his tyranny, "and shall begin to beat his fellow servants," his sensuality, "and to eat and drink with the drunken." So that when be said, "My Lord delayeth His coming," he is not to be supposed to speak from desire to see the Lord, such as was that of him who said, ?My soul is athirst for the living God; when shall I come?" [ Psa 42:2 ] This shews that he was grieved at the delay, seeing that what was hastening towards him seemed to his longing desires to be coming slowly.

And every Bishop, who ministers not as a fellow servant, but rules by might as a master, and often an harsh one, sins against God; also if he does not cherish the needy, but feasts with the drunken, and is continually slumbering because his Lord cometh not till after long time.

Typically, we may understand his beating his fellow servants, of offending the consciences of the weak by word, or by evil example.

"The Lord of that servant shall come in a day when he looketh not for Him," is to rouse the stewards to watchfulness and carefulness. "He shall cut him in sunder," is not to be understood of execution by the sword, but that he shall sever him from the company of the saints.

Or, "He shall cut him in sunder," when his spirit, that is, his spiritual gift, shall return to God who gave it; but his soul shall go with his body into hell. But the righteous man is not cut in sunder, but his soul, with his spirit, that is, with his gift, spiritual enters into the kingdom of heaven. They that are cut in sunder have in them thenceforth no part of that spiritual gift which was from God, but there remains to them that part which was their own, that is, their soul, which shall be punished with their body.

"And shall appoint him his portion with the hypocrites," with those, namely, that were in the field, and grinding at the mill, and were nevertheless left. For as we often say that the hypocrite is one who is one thing, and passes himself for another; so in the field and at the mill he seemed to be doing the same as others, but the event proved that his purpose was different.

Or, "appoints him his portion with the hypocrites," that is, a twofold share of punishment, that of fire and frost; to the fire belongs the "weeping," to the frost the "gnashing of teeth." (ed. note: See above on chap. viii, 12)

Or, there shall be "weeping" for such as have laughed amiss in this world, "gnashing of teeth" for those who have enjoyed an irrational peace. For being unwilling to suffer bodily pain, now the torture forces their teeth to chatter, with which they have eaten the bitterness of wickedness. From this we may learn that the Lord sets over His household not the faithful and wise only, but the wicked also; and that it will not save them to have been set over His household, but only if they have given them their food in due season, and have abstained from beating and drunkenness.

Putting aside this wicked servant, who, there is no doubt, hates his Master’s coming, let us set before our eyes these good servants, who anxiously expect their Lord’s coming. One looks for His coming sooner, another later, the third confesses his ignorance of the matter.

Let us see which is most agreeable to the Gospel. One says, Let us watch and pray, because the Lord will quickly come; another, Let us watch and pray, because this life is short and uncertain, though the Lord’s coining may be distant; and the third, Let us watch, because this life is short and uncertain, and we know not the time when the Lord will come. What else does this man say than what we hear the Gospel say, "Watch, because ye know not the hour in which the Lord shall come?" All indeed, through longing for the kingdom, desire that that should be true which the first thinks, and if it should so come to pass, the second and third would rejoice with him; but if it should not come to pass, it were to be feared that the belief of its supporters might be shaken by the delay, and they might begin to think that the Lord’s coming shall be, not remote, but never. He who believes with the second that the Lord’s coming is distant will not be shaken in faith, but will receive an unlooked for joy. He who confesses his ignorance which of these is true, wishes for the one, is resigned to the other, but errs in neither, because he neither affirms or denies either.

Watch ye, therefore. That men might not be attentive for a time only, but preserve a continual vigilance, the Almighty conceals from them the hour of dissolution: they ought therefore to be ever expecting it, and ever watchful. But to the eternal infamy of Christians be it said, much more diligence is used by the worldly wise for the preservation of their wealth, than by the former for the salvation of their immortal souls. Though they are fully aware that the Lord will come, and like a thief in the night, when they least expect him, they do not persevere watching, nor guard against irreparable misfortune of quitting the present life without previous preparation. Therefore will the day come to the destruction of such as are reposed in sleep. (St. John Chrysostom, hom. lxxviii. on S. Matt.) --- Of what importance is it then that we should be found watching, and properly attentive to the one thing necessary, the salvation of our immortal souls. For what will it avail us, if we have gained the whole world, which we must then leave, and lose our immortal souls, which, owing to our supine neglect to these admonitions of Jesus Christ, must suffer in hell-flames for all eternity? (Haydock)

32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35 Heaven and earth shall pass away, but my words shall not pass away. 36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. 37 But as the days of Noe were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. 40 Then shall two be in the field; the one shall be taken, and the other left. 41 Two women shall be grinding at the mill; the one shall be taken, and the other left. 42 Watch therefore: for ye know not what hour your Lord doth come. 43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. 45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, That he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 And shall begin to smite his fellow-servants, and to eat and drink with the drunken; 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

We have here the practical application of the foregoing prediction; in general, we must expect and prepare for the events here foretold.

I. We must expect them; " Now learn a parable of the fig-tree, v. 32, 33 . Now learn what use to make of the things you have heard; so observe and understand the signs of the times, and compare them with the predictions of the word, as from thence to foresee what is at the door, that you may provide accordingly." The parable of the fig-tree is no more than this, that its budding and blossoming are a presage of summer; for as the stork in the heaven, so the trees of the field, know their appointed time. The beginning of the working of second causes assures us of the progress and perfection of it. Thus when God begins to fulfil prophecies, he will make an end. There is a certain series in the works of providence, as there is in the works of nature. The signs of the times are compared with the prognostics of the face of the sky ( ch. xvi. 3 ), so here with those of the face of the earth; when that is renewed, we foresee that summer is coming, not immediately, but at some distance; after the branch grows tender, we expect the March winds, and the April showers, before the summer comes; however, we are sure it is coming; "so likewise ye, when the gospel day shall dawn, count upon it, that through this variety of events which I have told you of, the perfect day will come. The things revealed must shortly come to pass ( Rev. i. 1 ); they must come in their own order, in the order appointed for them. Know that it is near. " He does not here say what, but it is that which the hearts of his disciples are upon, and which they are inquisitive after, and long for; the kingdom of God is near, so it is expressed in the parallel place, Luke xxi. 31 . Note, When the trees of righteousness begin to bud and blossom, when God's people promise faithfulness, it is a happy presage of good times. In them God begins his work, first prepares their heart, and then he will go on with it; for, as for God, his work is perfect; and he will revive it in the midst of their years.

Now touching the events foretold here, which we are to expect,

1. Christ here assures us of the certainty of them ( v. 35 ); Heaven and earth shall pass away; they continue this day indeed, according to God's ordinance, but they shall not continue for ever ( Ps. cii. 25, 26 ; 2 Pet. iii. 10 ); but my words shall not pass away. Note, The word of Christ is more sure and lasting than heaven and earth. Hath he spoken? And shall he not do it? We may build with more assurance upon the word of Christ than we can upon the pillars of heaven, or the strong foundations of the earth; for, when they shall be made to tremble and totter, and shall be no more, the word of Christ shall remain, and be in full force, power, and virtue. See 1 Pet. i. 24, 25 . It is easier for heaven and earth to pass, than the word of Christ; so it is expressed, Luke xvi. 17 . Compare Isa. liv. 10 . The accomplishment of these prophecies might seem to be delayed, and intervening events might seem to disagree with them, but do not think that therefore the word of Christ is fallen to the ground, for that shall never pass away: though it be not fulfilled, either in the time or in the way that we have prescribed; yet, in God's time, which is the best time, and in God's way, which is the best way, it shall certainly be fulfilled. Every word of Christ is very pure, and therefore very sure.

2. He here instructs us as to the time of them, v. 34 , 36 . As to this, it is well observed by the learned Grotius, that there is a manifest distinction made between the tauta ( v. 34 ), and the ekeine ( v. 36 ), these things, and that day and hour; which will help to clear this prophecy.

(1.) As to these things, the wars, seductions, and persecutions, here foretold, and especially the ruin of the Jewish nation; " This generation shall not pass away, till all these things be fulfilled ( v. 34 ); there are those now alive, that shall see Jerusalem destroyed, and the Jewish church brought to an end." Because it might seem strange, he backs it with a solemn asseveration; " Verily, I say unto you. You may take my word for it, these things are at the door." Christ often speaks of the nearness of that desolation, the more to affect people, and quicken them to prepare for it. Note, There may be greater trials and troubles yet before us, in our own day, than we are aware of. They that are old, know not what sons of Anak may be reserved for their last encounters.

(2.) But as to that day and hour which will put a period to time, that knoweth no man, v. 36 . Therefore take heed of confounding these two, as they did, who, from the words of Christ and the apostles; letters, inferred that the day of Christ was at hand, 2 Thess. ii. 2 . No, it was not; this generation, and many another, shall pass, before that day and hour come. Note, [1.] There is a certain day and hour fixed for the judgment to come; it is called the day of the Lord, because so unalterably fixed. None of God's judgments are adjourned sine die—without the appointment of a certain day. [2.] That day and hour are a great secret.

No man knows it; not the wisest by their sagacity, not the best by any divine discovery. We all know that there shall be such a day; but none knows when it shall be, no, not the angels; though their capacities for knowledge are great, and their opportunities of knowing this advantageous (they dwell at the fountain-head of light), and though they are to be employed in the solemnity of that day, yet they are not told when it shall be: none knows but my Father only. This is one of those secret things which belong to the Lord our God. The uncertainty of the time of Christ's coming, is, to those who are watchful, a savour of life unto life, and makes them more watchful; but to those who are careless, it is a savour of death unto death, and makes them more careless.

II. To this end we must expect these events, that we may prepare for them; and here we have a caution against security and sensuality, which will make it a dismal day indeed to us, v. 37-41 . In these verses we have such an idea given us of the judgment day, as may serve to startle and awaken us, that we may not sleep as others do.

It will be a surprising day, and a separating day.

1. It will be a surprising day, as the deluge was to the old world, v. 37-39 . That which he here intends to describe, is, the posture of the world at the coming of the Son of man; besides his first coming, to save, he has other comings to judge. He saith ( John ix. 39 ), For judgment I am come; and for judgment he will come; for all judgment is committed to him, both that of the word, and that of the sword.

Now this here is applicable,

(1.) To temporal judgments, particularly that which was now hastening upon the nation and people of the Jews; though they had fair warning given them of it, and there were many prodigies that were presages of it, yet it found them secure, crying, Peace and safety, 1 Thess. v. 3 . The siege was laid to Jerusalem by Titus Vespasian, when they were met at the passover in the midst of their mirth; like the men of Laish, they dwelt careless when the ruin arrested them, Judg. xviii. 7 , 27 . The destruction of Babylon, both that in the Old Testament and that in the New, comes when she saith, I shall be a lady for ever, Isa. xlvii. 7-9 ; Rev. xviii. 7 . Therefore the plagues come in a moment, in one day. Note, Men's unbelief shall not make God's threatenings of no effect.

(2.) To the eternal judgment; so the judgment of the great day is called, Heb. vi. 2 . Though notice has been given of it from Enoch, yet, when it comes, it will be unlooked for by the most of men; the latter days, which are nearest to that day, will produce scoffers, that say, Where is the promise of his coming? 2 Pet. iii. 3, 4 ; Luke xviii. 8 . Thus it will be when the world that now is shall be destroyed by fire; for thus it was when the old world, being overflowed by water, perished, 2 Pet. iii. 6, 7 . Now Christ here shows what were the temper and posture of the old world when the deluge came.

[1.] They were sensual and worldly; they were eating and drinking, marrying and giving in marriage. It is not said, They were killing and stealing, and whoring and swearing (these were indeed the horrid crimes of some of the worst of them; the earth was full of violence ); but they were all of them, except Noah, over head and ears in the world, and regardless of the word of God, and this ruined them. Note, Universal neglect of religion is a more dangerous symptom to any people than particular instances here and there of daring irreligion. Eating and drinking are necessary to the preservation of man's life; marrying and giving in marriage are necessary to the preservation of mankind; but, Licitus perimus omnes—These lawful things undo us, unlawfully managed. First, They were unreasonable in it, inordinate and entire in the pursuit of the delights of sense, and the gains of the world; they were wholly taken up with these things, esan trogontes — they were eating; they were in these things as in their element, as if they had their being for no other end than to eat and drink, Isa. lvi. 12 . Secondly, They were unreasonable in it; they were entire and intent upon the world and the flesh, when the destruction was at the door, which they had had such fair warning of. They were eating and drinking, when they should have been repenting and praying; when God, by the ministry of Noah, called to weeping and mourning, then joy and gladness. This was to them, as it was to Israel afterwards, the unpardonable sin ( Isa. xxii. 12 , 14 ), especially, because it was in defiance of those warnings by which they should have been awakened. " Let us eat and drink, for to-morrow we die; if it must be a short life, let it be a merry one." The apostle James speaks of this as the general practice of the wealthy Jews before the destruction of Jerusalem; when they should have been weeping for the miseries that were coming upon them, they were living in pleasure, and nourishing their hearts as in a day of slaughter, Jam. v. 1 , 5 .

[2.] They were secure and careless; they knew not, until the flood came, v. 39 . Knew not! Surely they could not but know. Did not God, by Noah, give them fair warning of it? Did he not call them to repentance, while his long-suffering waited? 1 Pet. iii. 19, 20 . But they knew not, that is, they believed not; they might have known, but would not know. Note, What we know of the things that belong to our everlasting peace, if we do not mix faith with it, and improve it, is all one as if we did not know it at all. Their not knowing is joined with their eating, and drinking, and marrying; for, First, Therefore they were sensual, because they were secure. Note, the reason why people are so eager in the pursuit, and so entangled in the pleasures of this world, is, because they do not know, and believe, and consider, the eternity which they are upon the brink of. Did we know aright that all these things must shortly be dissolved, and we must certainly survive them, we should not set our eyes and hearts so much upon them as we do. Secondly, Therefore they were secure, because they were sensual; therefore they knew not that the flood was coming, because they were eating and drinking; were so taken up with things seen and present, that they had neither time nor heart to mind the things not seen as yet, which they were warned of. Note, As security bolsters men up in their brutal sensuality; so sensuality rocks them asleep in their carnal security. They knew not, until the flood came. 1. The flood did come, though they would not foresee it. Note, Those that will not know by faith, shall be made to know by feeling, the wrath of God revealed from heaven against their ungodliness and unrighteousness. The evil day is never the further off for men's putting it far off from them. 2. They did not know it till it was too late to prevent it, as they might have done if they had known it in time, which made it so much the more grievous. Judgments are most terrible and amazing to the secure, and those that have made a jest of them.

The application of this, concerning the old world, we have in these words; So shall the coming of the Son of man be; that is, (1.) In such a posture shall he find people, eating and drinking, and not expecting him. Note, Security and sensuality are likely to be the epidemical diseases of the latter days. All slumber and sleep, and at midnight the bridegroom comes. All are off their watch, and at their ease. (2.) With such a power, and for such a purpose, will he come upon them. As the flood took away the sinners of the old world, irresistibly and irrecoverably; so shall secure sinners, that mocked at Christ and his coming, be taken away by the wrath of the Lamb, when the great day of his wrath comes, which will be like the coming of the deluge, a destruction which there is no fleeing from.

2. It will be a separating day ( v. 40, 41 ); Then shall two be in the field. Two ways this may be applied.

(1.) We may apply it to the success of the gospel, especially at the first preaching of it; it divided the world; some believed the things which were spoken, and were taken to Christ; others believed not, and were left to perish in their unbelief. Those of the same age, place, capacity, employment, and condition, in the world, grinding in the same mill, those of the same family, nay, those that were joined in the same bond of marriage, were, one effectually called, the other passed by, and left in the gall of bitterness. This is that division, that separating fire, which Christ came to send, Luke xii. 49 , 51 . This renders free grace the more obliging, that it is distinguishing; to us, and not to the world ( John xiv. 22 ), nay to us, and not to those in the same field, the same mill, the same house.

When ruin came upon Jerusalem, a distinction was made by Divine Providence, according to that which had been before made by divine grace; for all the Christians among them were saved from perishing in that calamity, by the special care of Heaven. If two were at work in the field together, and one of them was a Christian, he was taken into a place of shelter, and had his life given him for a prey, while the other was left to the sword of the enemy. Nay, if but two women were grinding at the mill, if one of them belonged to Christ, though but a woman, a poor woman, a servant, she was taken to a place of safety, and the other abandoned. Thus the meek of the earth are hid in the day of the Lord's anger ( Zeph. ii. 3 ), either in heaven, or under heaven. Note, Distinguishing preservations, in times of general destruction, are special tokens of God's favour, and ought so to be acknowledged. If we are safe when thousands fall on our right hand and our left, are not consumed when others are consumed round about us, so that we are as brands plucked out of the fire, we have reason to say, It is of the Lord's mercies, and it is a great mercy.

(2.) We may apply it to the second coming of Jesus Christ, and the separation which will be made in that day. He had said before ( v. 31 ), that the elect will be gathered together. Here he tells us, that, in order to that, they will be distinguished from those who were nearest to them in this world; the choice and chosen ones taken to glory, the other left to perish eternally. Those who sleep in the dust of the earth, two in the same grave, their ashed mixed, shall yet arise, one to be taken to everlasting life, the other left to shame and everlasting contempt, Dan. xii. 2 . Here it is applied to them who shall be found alive. Christ will come unlooked for, will find people busy at their usual occupations, in the field, at the mill; and then, according as they are vessels of mercy prepared for glory, or vessels of wrath prepared for ruin, accordingly it will be with them; the one taken to meet the Lord and his angels in the air, to be for ever with him and them; the other left to the devil and his angels, who, when Christ has gathered out his own, will sweep up the residue. This will aggravate the condemnation of sinners that others shall be taken from the midst of them to glory, and they left behind. And it speaks abundance of comfort to the Lord's people. [1.] Are they mean and despised in the world, as the man-servant in the field, or the maid at the mill ( Exod. xi. 5 )? Yet they shall not be forgotten or overlooked in that day. The poor in the world, if rich in faith, are heirs of the kingdom. [2.] Are they dispersed in distant and unlikely places, where one would not expect to find the heirs of glory, in the field, at the mill? Yet the angels will find them there (hidden as Saul among the stuff, when they are to be enthroned), and fetch them thence; and well may they be said to be changed, for a very great change it will be to go to heaven from ploughing and grinding. [3.] Are they weak, and unable of themselves to move heavenward? They shall be taken, or laid hold of, as Lot was taken out of Sodom by a gracious violence, Gen. xix. 16 . Those whom Christ has once apprehended and laid hold on, he will never lose his hold of. [4.] Are they intermixed with others, linked with them in the same habitations, societies, employments? Let not that discourage any true Christian; God knows how to separate between the precious and the vile, the gold and dross in the same lump, the wheat and chaff in the same floor.

III. Here is a general exhortation to us, to watch, and be ready against that day comes, enforced by divers weighty considerations, v. 42 , &c. Observe,

1. The duty required; Watch, and be ready, v. 42 , 44 .

(1.) Watch therefore, v. 42 . Note, It is the great duty and interest of all the disciples of Christ to watch, to be awake and keep awake, that they may mind their business. As a sinful state or way is compared to sleep, senseless and inactive ( 1 Thess. v. 6 ), so a gracious state or way is compared to watching and waking. We must watch for our Lord's coming, to us in particular at our death, after which is the judgment, that is the great day with us, the end of our time; and his coming at the end of all time to judge the world, the great day with all mankind. To watch implies not only to believe that our Lord will come, but to desire that he would come, to be often thinking of his coming, and always looking for it as sure and near, and the time of it uncertain. To watch for Christ's coming, is to maintain that gracious temper and disposition of mind which we should be willing that our Lord, when he comes, should find us in. To watch is to be aware of the first notices of his approach, that we may immediately attend his motions, and address ourselves to the duty of meeting him. Watching is supposed to be in the night, which is sleeping time; while we are in this world, it is night with us, and we must take pains to keep ourselves awake.

(2.) Be ye also ready. We wake in vain, if we do not get ready. It is not enough to look for such things; but we must therefore give diligence, 2 Pet. iii. 11 , 14 . We have then our Lord to attend upon, and we must have our lamps ready trimmed; a cause to be tried, and we must have our plea ready drawn and signed by our Advocate; a reckoning to make up, and we must have our accounts ready stated and balanced; there is an inheritance which we then hope to enter upon, and we must have ourselves ready, made meet to partake of it, Col. i. 12 .

2. The reasons to induce us to this watchfulness and diligent preparation for that day; which are two.

(1.) Because the time of our Lord's coming is very uncertain. This is the reason immediately annexed to the double exhortation ( v. 42 , 44 ); and it is illustrated by a comparison, v. 43 . Let us consider then,

[1.] That we know not what hour he will come, v. 42 . We know not the day of our death, Gen. xxvii. 2 . We may know that we have but a little time to live (The time of my departure is at hand, 2 Tim. iv. 6 ); but we cannot know that we have a long time to live, for our souls are continually in our hands; nor can we know how little a time we have to live, for it may prove less than we expect; much less do we know the time fixed for the general judgment. Concerning both we are kept at uncertainty, that we may, every day, expect that which may come any day; may never boast of a year's continuance ( James iv. 13 ), no, nor of tomorrow's return, as if it were ours, Prov. xxvii. 1 ; Luke xii. 20 .

[2.] That he may come at such an hour as we think not, v. 44 . Though there be such uncertainty in the time, there is none in the thing itself: though we know not when he will come, we are sure he will come. His parting word was, Surely I come quickly; his saying, "I come surely, " obliges us to expect him: his saying "I come quickly. " obliges us to be always expecting him; for it keeps us in a state of expectancy. In such an hour as you think not, that is, such an hour as they who are unready and unprepared, think not ( v. 50 ); nay, such an hour as the most lively expectants perhaps thought least likely. The bridegroom came when the wise were slumbering. It is agreeable to our present state, that we should be under the influence of a constant and general expectation, rather than that of particular presages and prognostications, which we are sometimes tempted vainly to desire and wish for.

[3.] That the children of this world are thus wise in their generation, that, when they know of a danger approaching, they will keep awake, and stand on their guard against it. This he shows in a particular instance, v. 43 . If the master of a house had notice that a thief would come such a night, and such a watch of the night (for they divided the night into four watches, allowing three hours to each), and would make an attempt upon his house, though it were the midnight-watch, when he was most sleepy, yet he would be up, and listen to every noise in every corner, and be ready to give him a warm reception. Now, though we know not just when our Lord will come, yet, knowing that he will come, and come quickly, and without any other warning than what he hath given in his word, it concerns us to watch always. Note, First, We have every one of us a house to keep, which lies exposed, in which all we are worth is laid up: that house is our own souls, which we must keep with all diligence. Secondly, The day of the Lord comes by surprise, as a thief in the night. Christ chooses to come when he is least expected, that the triumphs of his enemies may be turned into the greater shame, and the fears of his friends into the greater joy. Thirdly, If Christ, when he comes, finds us asleep and unready, our house will be broken up, and we shall lose all we are worth, not as by a thief unjustly, but as by a just and legal process; death and judgment will seize upon all we have, to our irreparable damage and utter undoing. Therefore be ready, be ye also ready; as ready at all times as the good man of the house would be at the hour when he expected the thief: we must put on the armour of God, that we may not only stand in that evil day, but, as more than conquerors, may divide the spoil.

(2.) Because the issue of our Lord's coming will be very happy and comfortable to those that shall be found ready, but very dismal and dreadful to those that shall not, v. 45 , &c. This is represented by the different state of good and bad servants, when their lord comes to reckon with them. It is likely to be well or ill with us to eternity, according as we are found ready or unready at that day; for Christ comes to render to every man according to his works. Now this parable, with which the chapter closes, is applicable to all Christians, who are in profession and obligation God's servants; but it seems especially intended as a warning to ministers; for the servant spoken of is a steward. Now observe what Christ here saith,

[1.] Concerning the good servant; he shows here what he is— a ruler of the household; what, being so, he should be— faithful and wise; and what, if he be so, he shall be eternally- blessed. Here are good instructions and encouragements to the ministers of Christ.

First, We have here his place and office. He is one whom the Lord has made ruler over his household, to give them meat in due season. Note, 1. The church of Christ is his household, or family, standing in relation to him as the Father and Master of it. It is the household of God, a family named from Christ, Eph. iii. 15 . 2. Gospel ministers are appointed rulers in this household; not at princes (Christ has entered a caveat against that), but as stewards, or other subordinate officers; not as lords, but as guides; not to prescribe new ways, but to show and lead in the ways that Christ has appointed: that is the signification of the hegoumenoi , which we translate, having rule over you ( Heb. xiii. 17 ); as overseers, not to cut out new work, but to direct in, and quicken to, the work which Christ has ordered; that is the signification of episkopoi — bishops. They are rulers by Christ; what power they have is derived from him, and none may take it from them, or abridge it to them; he is one whom the Lord has made ruler; Christ has the making of ministers. They are rulers under Christ, and act in subordination to him; and rulers for Christ, for the advancement of his kingdom. 3. The work of gospel ministers is to give to Christ's household their meat in due season, as stewards, and therefore they have the keys delivered to them. (1.) Their work is to give, not take to themselves ( Ezek. xxxiv. 8 ), but give to the family what the Master has bought, to dispense what Christ has purchased. And to ministers it is said, that it is more blessed to give than to receive, Acts xx. 35 . (2.) It is to give meat; not to give law (that is Christ's work), but to deliver those doctrines to the church which, if duly digested, will be nourishment to souls. They must give, not the poison of false doctrines, not the stones of hard and unprofitable doctrines, but the meat that is sound and wholesome. (3.) It must be given in due season, en kairo — while there is time for it; when eternity comes, it will be too late; we must work while it is day: or in time, that is, whenever any opportunity offers itself; or in the stated time, time after time, according as the duty of every day requires.

Secondly, His right discharge of this office. The good servant, if thus preferred, will be a good steward; for,

1. He is faithful; stewards must be so, 1 Cor. iv. 2 . He that is trusted, must be trusty; and the greater the trust is, the more is expected from them. It is a great good thing that is committed to ministers ( 2 Tim. i. 14 ); and they must be faithful, as Moses was, Heb. iii. 2 . Christ counts those ministers, and those only, that are faithful, 1 Tim. i. 12 . A faithful minister of Jesus Christ is one that sincerely designs his master's honour, not his own; delivers the whole counsel of God, not his own fancies and conceits; follows Christ's institutions and adheres to them; regards the meanest, reproves the greatest, and doth not respect persons.

2. He is wise to understand his duty and the proper season of it; and in guiding of the flock there is need, not only of the integrity of the heart, but the skilfulness of the hands. Honesty may suffice for a good servant, but wisdom is necessary to a good steward; for it is profitable to direct.

3. He is doing; so doing as his office requires. The ministry is a good work, and they whose office it is, have always something to do; they must not indulge themselves in ease, nor leave the work undone, or carelessly turn it off to others, but be doing, and doing to the purpose— so doing, giving meat to the household, minding their own business, and not meddling with that which is foreign; so doing as the Master has appointed, as the office imports, and as the case of the family requires; not talking, but doing. It was the motto Mr. Perkins used, Minister verbi es—You are a minister of the word. Not only Age—Be doing; but Hoc age—Be so doing.

4. He is found doing when his Master comes; which intimates, (1.) Constancy at his work. At what hour soever his Master comes, he is found busy at the work of the day. Ministers should not leave empty spaces in their time, lest their Lord should come in one of those empty spaces. As with a good God the end of one mercy is the beginning of another, so with a good man, a good minister, the end of one duty is the beginning of another. When Calvin was persuaded to remit his ministerial labours, he answered, with some resentment, "What, would you have my Master find me idle?" (2.) Perseverance in his work till the Lord come. Hold fast till then, Rev. ii. 25 . Continue in these things, 1 Tim. iv. 16 ; vi. 14 . Endure to the end.

Thirdly, The recompence of reward intended him for this, in three things.

1. He shall be taken notice of. This is intimated in these words, Who then is that faithful and wise servant? Which supposes that there are but few who answer this character; such an interpreter is one of a thousand, such a faithful and wise steward. Those who thus distinguish themselves now by humility, diligence, and sincerity in their work, Christ will in the great day both dignify and distinguish by the glory conferred on them.

2. He shall be blessed? Blessed is that servant; and Christ's pronouncing him blessed makes him so. All the dead that die in the Lord are blessed, Rev. xiv. 13 . But there is a peculiar blessedness secured to them that approve themselves faithful stewards, and are found so doing. Next to the honour of those who die in the field of battle, suffering for Christ as the martyrs, is the honour of those that die in the field of service, ploughing, and sowing, and reaping, for Christ.

3. He shall be preferred ( v. 47 ); He shall make him ruler over all his goods. The allusion is to the way of great men, who, if the stewards of their house conduct themselves well in that place, commonly prefer them to be the managers of their estates; thus Joseph was preferred in the house of Potiphar, Gen. xxix. 4 , 6 . But the greatest honour which the kindest master ever did to his most tried servants in this world, is nothing to that weight of glory which the Lord Jesus will confer upon his faithful watchful servants in the world to come. What is here said by a similitude, is the same that is said more plainly, John xi. 26 , Him will my Father honour. And God's servants, when thus preferred; shall be perfect in wisdom and holiness to bear that weight of glory, so that there is no danger from these servants when they reign.

[2.] Concerning the evil servant. Here we have,

First, His description given ( v. 48, 49 ); where we have the wretch drawn in his own colours. The vilest of creatures is a wicked man, the vilest of men is a wicked Christian, and the vilest of them a wicked minister. Corruptio optimi est pessima—What is best, when corrupted, becomes the worst. Wickedness in the prophets of Jerusalem is a horrible thing indeed, Jer. xxiii. 14 . Here is,

1. The cause of his wickedness; and that is, a practical disbelief of Christ's second coming; He hath said in his heart, My Lord delays his coming; and therefore he begins to think he will never come, but has quite forsaken his church. Observe, (1.) Christ knows what they say in their hearts, who with their lips cry, Lord, Lord, as this servant here. (2.) The delay of Christ's coming, though it is a gracious instance of his patience, is greatly abused by wicked people, whose hearts are thereby hardened in their wicked ways. When Christ's coming is looked upon as doubtful, or a thing at an immense distance, the hearts of men are fully set to do evil, Eccl. viii. 11 . See Ezek. xii. 27 . They that walk by sense, are ready to say of the unseen Jesus, as the people did of Moses when he tarried in the mount upon their errand, We wot not what is become of him, and therefore up, make us gods, the world a god, the belly a god, any thing but him that should be.

2. The particulars of his wickedness; and they are sins of the first magnitude; he is a slave to his passions and his appetites.

(1.) Persecution is here charged upon him. He begins to smite his fellow servants. Note, [1.] Even the stewards of the house are to look upon all the servants of the house as their fellow servants, and therefore are forbidden to lord it over them. If the angel call himself fellow servant to John ( Rev. xix. 10 ), no marvel if John have learned to call himself brother to the Christians of the churches of Asia, Rev. i. 9 . [2.] It is no new thing to see evil servants smiting their fellow servants; both private Christians and faithful ministers. He smites them, either because they reprove him, or because they will not bow, and do him reverence; will not say as he saith, and do as he doeth, against their consciences: he smites them with the tongue, as they smote the prophet, Jer. xviii. 18 . And if he get power into his hand, or can press those into his service that have, as the ten horns upon the head of the beast, it goes further. Pashur the priest smote Jeremiah, and put him in the stocks, Jer. xx. 2 . The revolters have often been of all others most profound to make slaughter, Hos. v. 2 . The steward, when he smites his fellow servants, does it under colour of his Master's authority, and in his name; he says, Let the Lord be glorified ( Isa. lxvi. 5 ); but he shall know that he could not put a greater affront upon his Master.

(2.) Profaneness and immorality; He begins to eat and drink with the drunken. [1.] He associates with the worst of sinners, has fellowship with them, is intimate with them; he walks in their counsel, stands in their way, sits in their seat, and sings their songs. The drunken are the merry and jovial company, and those he is for, and thus he hardens them in their wickedness. [2.] He does like them; eats, and drinks, and is drunken; so it is in Luke. This is an inlet to all manner of sin. Drunkenness is a leading wickedness; they who are slaves to that, are never masters of themselves in any thing else. The persecutors of God's people have commonly been the most vicious and immoral men. Persecuting consciences, whatever the pretensions be, are commonly the most profligate and debauched consciences. What will not they be drunk with, that will be drunk with the blood of the saints? Well, this is the description of a wicked minister, who yet may have the common gifts of learning and utterance above others; and, as hath been said of some, may preach so well in the pulpit, that it is a pity he should ever come out, and yet live so ill out of the pulpit, that it is a pity he should ever come in.

Secondly, His doom read, v. 50, 51 . The coat and character of wicked ministers will not only not secure them from condemnation, but will greatly aggravate it. They can plead no exemption from Christ's jurisdiction, whatever they pretend to, in the church of Rome, from that of the civil magistrate; there is no benefit of clergy at Christ's bar. Observe,

1. The surprise that will accompany his doom ( v. 50 ); The Lord of that servant will come. Note, (1.) Our putting off the thoughts of Christ's coming will not put off his coming. Whatever fancy he deludes himself with, his Lord will come. The unbelief of man shall not make that great promise, or threatening (call it which you will), of no effect. (2.) The coming of Christ will be a most dreadful surprise to secure and careless sinners, especially to wicked ministers; He shall come in a day when he looketh not for him. Note, Those that have slighted the warnings of the word, and silenced those of their own consciences concerning the judgment to come, cannot expect any other warnings; these will be adjudged sufficient legal notice given, whether taken or no; and no unfairness can be charged on Christ, if he come suddenly, without giving other notice. Behold, he has told us before.

2. The severity of his doom, v. 51 . It is not more severe than righteous, but it is a doom that carries in it utter ruin, wrapt up in two dreadful words, death and damnation.

(1.) Death. His Lord shall cut him asunder, dikotomesei auton , "he shall cut him off from the land of the living," from the congregation of the righteous, shall separate him unto evil; which is the definition of a curse ( Deut. xxix. 21 ), shall cut him down, as a tree that cumbers the ground; perhaps it alludes to the sentence often used in the law, That soul shall be cut off from his people; denoting an utter extirpation. Death cuts off a good man, as a choice imp is cut off to be grafted in a better stock; but it cuts off a wicked man, as a withered branch is cut off for the fire-cuts him off from this world, which he set his heart so much upon, and was, as it were, one with. Or, as we read it, shall cut him asunder, that is, part body and soul, send the body to the grave to be a prey for worms, and the soul to hell to be a prey for devils, and there is the sinner cut asunder. The soul and body of a godly man at death part fairly, the one cheerfully lifted up to God, the other left to the dust; but the soul and body of a wicked man at death are cut asunder, torn asunder, for to them death is the king of terrors, Job xviii. 14 . The wicked servant divided himself between God and the world, Christ and Belial, his profession and his lusts, justly therefore will he thus be divided.