Our Lady of Sorrows

Intercessions, as in the Protestant translation. If men's intercessions to God in favour of others, are no injury to Christ, as our mediator, how can it be any injury to Christ for the Angels and saints in heaven to pray or intercede to God for us? (Witham) --- St. Augustine writes thus on this verse: By supplications are meant what are said before the consecration. By prayers, are what are said in and after the consecration and communion, at mass, including the Pater Noster [the Our Father]; which St. Jerome also says, our Lord taught his apostles to recite at the daily sacrifice of his body. (lib. iii. cont. Pelag. chap. 5) By intercessions, what are said after the communion: and by thanksgivings, what both the priest and people give to God for so great a mystery then offered and received. (ep. 50. ad Paulin.) See St. John Chrysostom on this place.

For kings, who were then heathens, this being in Nero's time. (Witham) --- Upon the happiness of the king generally depends that of his subjects. We pray for the emperors, says Tertullian, that God would grant them a long life, a secure throne, and a safe family, brave armies, a faithful council, and a just people. In fine, that he would grant them peace, and whatever else they could wish, either for themselves or their empire. (Apologet. cap. 30.)

All men to be saved. They contradict this, and other places of the Scripture, as well as the tradition and doctrine of the Catholic Church, who teach that God willeth only the salvation of the predestinated, of the elect, and as they say, of the first-begotten only: and that he died only for them, and not for all mankind. But if it is the will of God that all and every one be saved, and no one resists, or can frustrate the will of the Almighty, whence comes it that every one is not saved? To understand and reconcile divers places in the holy Scriptures, we must needs distinguish in God a will that is absolute and effectual, accompanied with special graces and assistances, and with the gift of final perseverance, by which, through his pure mercy, he decreed to save the elect, without any prejudice to their free will and liberty; and a will, which by the order of Providence, is conditional, and this not a metaphorical and improper will only, but a true and proper will, by which he hath prepared and offered graces and means to all men, whereby they may work their salvation; and if they are not saved, it is by their own fault, by their not corresponding with the graces offered, it is because they resist the Holy Ghost. (Acts vii. 51.) If in this we meet with difficulties, which we cannot comprehend, the words of St. Paul, (Romans ix. 20.) O man, who art thou, who repliest against God? may be sufficient to make us work our salvation with fear and trembling. (Witham)

One mediator of God and men, the man Christ Jesus: who gave himself a redemption for all. Take all these words together, and we may easily understand in what sense the apostle calls our Saviour Christ, the one or only mediator; that is, he is the only mediator, who at the same time is our Redeemer; the only mediator who could mediate betwixt God, the person offended by sin, and men the offenders; the only mediator who reconciled God to mankind by his incarnation and death, by the infinite price of his blood, by his own merits, independently of the merits of any other. All Catholics allow that the dignity and office of mediator in this sense belongs only to our Redeemer, Jesus Christ, the Son of God, made man to save us. The sense then of this place is, that as there is but one God, who created all, so there is but one mediator, who redeemed all. But yet the name of mediator is not so appropriated to Christ, but that in an inferior and different sense the Angels and saints in heaven, and even men on earth, who pray to God for the salvation of others, may be called mediators, intercessors, or advocates; and we may apply ourselves to them to pray, intercede, and mediate for us, without any injury to Christ, since we acknowledge that all their intercession and mediation is always grounded on the merits of Christ, our Redeemer. The same word for mediator, in the Greek as well as in the Latin, is given to Moses, God's servant. (Galatians iii. 19.) See also Deuteronomy v. 5. The words of our Saviour himself, (Matthew xxiii.) taken according to the letter, contains an express prohibition of being called masters, or fathers; and this reason is given, because all men have one Father in heaven, and because Christians have one master, Christ. Yet no one can justly pretend from thence, that in a different sense, a man may not be called father or master, without any injury to God, or to Christ. (Witham) --- Christ is the one and only mediator of redemption; who gave himself, as the apostle writes, a redemption for all. He is also the only mediator, who stands in need of no other to recommend his petitions to the Father. But this is not against our seeking the prayers and intercessions, as well of the faithful upon earth, as of the saints and Angels in heaven, for obtaining mercy, grace, and salvation, through Jesus Christ. As St. Paul himself often desired the help of the prayers of the faithful, without any injury to the mediatorship of Jesus Christ. (Challoner) --- If there be other mediators among the Angels and saints, they are only so in subordination to the first [to Christ], who by themselves have no right to mediation or favours, and who cannot demand them but through the merits of him [of Christ] who is our only essential mediator. (Estius, Menochius, &c.) Consult Judges iii. 9; 2 Esdras ix. 17; Acts vii. 35. --- A redemption for all. Not only for the predestinated, not only for the just, not only for the faithful, but for all Gentiles and infidels: and therefore he says again, (chap. iv. 10.) that Christ is the Saviour of all men, and especially of the faithful. See St. Augustine[1] and St. John Chrysostom.[2] (Witham)

See St. Augustine (lib. de Spi. et Lit. tom. x. chap. 33. p. 118) Vult Deus omnes homines salvos fieri....non sic tamen, ut eis adimat Liberum Arbitruim, quo vel bene, vel male utentes, justissime judicentur. Quod cum fit, infideles quidem contra voluntatem Dei faciunt, cum ejus Evangelio non credunt.

St. Chysostom (Greek: om. z. p. 277) Greek: kai o men Christos kai apethanen uper ellauon....[]s oun, phesin ouk episteusan, oti ouk ethelesan, to de autou moros egeneto.

How beautifully does St. Paul teach that modesty and chastity are the greatest ornaments of the female sex, not only in the sight of God and of Angels, but also of men, who although by their own neglect they have not always grace and courage sufficient to be virtuous themselves, cannot help admiring virtue wherever they see it in others. Even the pagan fully acknowledges the native attractions of virtue. Virtus per se placet: Virtue pleases with unborrowed charms.

1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; 2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. 3 For this is good and acceptable in the sight of God our Saviour; 4 Who will have all men to be saved, and to come unto the knowledge of the truth. 5 For there is one God, and one mediator between God and men, the man Christ Jesus; 6 Who gave himself a ransom for all, to be testified in due time. 7 Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity. 8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting.

Here is, I. A charge given to Christians to pray for all men in general, and particularly for all in authority. Timothy must take care that this be done. Paul does not send him any prescribed form of prayer, as we have reason to think he would if he had intended that ministers should be tied to that way of praying; but, in general, that they should make supplications, prayers, intercessions, and giving of thanks: supplications for the averting of evil, prayers for the obtaining of good, intercessions for others, and thanksgivings for mercies already received. Paul thought it enough to give them general heads; they, having the scripture to direct them in prayer and the Spirit of prayer poured out upon them, needed not any further directions. Observe, The design of the Christian religion is to promote prayer; and the disciples of Christ must be praying people. Pray always with all prayer, Eph. vi. 18 . There must be prayers for ourselves in the first place; this is implied here. We must also pray for all men, for the world of mankind in general, for particular persons who need or desire our prayers. See how far the Christian religion was from being a sect, when it taught men this diffusive charity, to pray, not only for those of their own way, but for all men. Pray for kings ( v. 2 ); though the kings at this time were heathens, enemies to Christianity, and persecutors of Christians, yet they must pray for them, because it is for the public good that there should be civil government, and proper persons entrusted with the administration of it, for whom therefore we ought to pray, yea, though we ourselves suffer under them. For kings, and all that are in authority, that is, inferior magistrates: we must pray for them, and we must give thanks for them, pray for their welfare and for the welfare of their kingdoms, and therefore must not plot against them, that in the peace thereof we may have peace, and give thanks for them and for the benefit we have under their government, that we may lead a quiet and peaceable life in all godliness and honesty. Here see what we must desire for kings, that God will so turn their hearts, and direct them and make use of them, that we under them may lead a quiet and peaceable life. He does not say, "that we may get preferments under them, grow rich, and be in honour and power under them;" no, the summit of the ambition of a good Christian is to lead a quiet and peaceable life, to get through the world unmolested in a low private station. We should desire that we and others may lead a peaceable life in all godliness and honesty, implying that we cannot expect to be kept quiet and peaceable unless we keep in all godliness and honesty. Let us mind our duty, and then we may expect to be taken under the protection both of God and the government. In all godliness and honesty. Here we have our duty as Christians summed up in two words: godliness, that is, the right worshipping of God; and honesty, that is, a good conduct towards all men. These two must go together; we are not truly honest if we are not godly, and do not render to God his due; and we are not truly godly if we are not honest, for God hates robbery for burnt-offering. Here we may observe, 1. Christians are to be men much given to prayer: they ought to abound herein, and should use themselves to prayers, supplications, &c. 2. In our prayers we are to have a generous concern for others as well as for ourselves; we are to pray for all men, and to give thanks for all men; and must not confine our prayers nor thanksgiving to our own persons or families. 3. Prayer consists of various parts, of supplications, intercessions, and thanksgivings; for we must pray for the mercies we want, as well as be thankful for mercies already received; and we are to deprecate the judgments which our own sins or the sins of others have deserved. 4. All men, yea, kings themselves, and those who are in authority, are to be prayed for. They want our prayers, for they have many difficulties to encounter, many snares to which their exalted stations expose them. 5. In praying for our governors, we take the most likely course to lead a peaceable and quiet life. The Jews at Babylon were commanded to seek the peace of the city whither the Lord had caused them to be carried captives, and to pray to the Lord for it; for in the peace thereof they should have peace, Jer. xxix. 7 . 6. If we would lead a peaceable and quiet life, we must live in all godliness and honesty; we must do our duty to God and man. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile; let him eschew evil, and do good; let him seek peace, and pursue it, 1 Pet. iii. 10, 11 . Now the reason he gives for this is because this is good in the sight of God our Saviour; that is, the gospel of Christ requires this. That which is acceptable in the sight of God our Saviour we should do, and should abound in.

II. As a reason why we should in our prayers concern ourselves for all men, he shows God's love to mankind in general, v. 4 .

1. One reason why all men are to be prayed for is because there is one God, and that God bears a good will to all mankind. There is one God ( v. 5 ), and one only, there is no other, there can be no other, for there can be but one infinite. This one God will have all men to be saved; he desires not the death and destruction of any ( Ezek. xxxiii. 11 ), but the welfare and salvation of all. Not that he has decreed the salvation of all, for then all men would be saved; but he has a good will to the salvation of all, and none perish but by their own fault, Matt. xxiii. 37 . He will have all to be saved, and to come to the knowledge of the truth, to be saved in the way that he has appointed and not otherwise. It concerns us to get the knowledge of the truth, because that is the way to be saved; Christ is the way and the truth, and so he is the life.

2. There is one Mediator, and that mediator gave himself a ransom for all. As the mercy of God extends itself to all his works, so the mediation of Christ extends itself thus far to all the children of men that he paid a price sufficient for the salvation of all mankind; he brought mankind to stand upon new terms with God, so that they are not now under the law as a covenant of works, but as a rule of life. They are under grace; not under the covenant of innocence, but under a new covenant: He gave himself a ransom. Observe, The death of Christ was a ransom, a counter-price. We deserved to have died. Christ died for us, to save us from death and hell; he gave himself a ransom voluntarily, a ransom for all; so that all mankind are put in a better condition than that of devils. He died to work out a common salvation: in order hereunto, he put himself into the office of Mediator between God and man. A mediator supposes a controversy. Sin had made a quarrel between us and God; Jesus Christ is a Mediator who undertakes to make peace, to bring God and man together, in the nature of an umpire or arbitrator, a days-man who lays his hand upon u both, Job ix. 33 . He is a ransom that was to be testified in due time; that is, in the Old-Testament times, his sufferings and the glory that should follow were spoken of as things to be revealed in the last times, 1 Pet. i. 10, 11 . And they are accordingly revealed, Paul himself having been ordained a preacher and an apostle, to publish to the Gentiles the glad tidings of redemption and salvation by Jesus Christ. This doctrine of Christ's mediation Paul was entrusted to preach to every creature, Mark xvi. 15 . He was appointed to be a teacher of the Gentiles; besides his general call to the apostleship, he was commissioned particularly to preach to the Gentiles, in faith and truth, or faithfully and truly. Note, (1.) It is good and acceptable in the sight of God and our Saviour that we pray for kings and for all men, and also that we lead a peaceable and quiet life; and this is a very good reason why we should do the one as well as the other. (2.) God has a good will to the salvation of all; so that it is not so much the want of a will in God to save them as it is a want of will in themselves to be saved in God's way. Here our blessed Lord charges the fault: You will not come unto me that you may have life, John v. 40 . I would have gathered you, and you would not. (3.) Those who are saved must come to the knowledge of the truth, for this is God's appointed way to save sinners. Without knowledge the heart cannot be good; if we do not know the truth, we cannot be ruled by it. (4.) It is observable that the unity of God is asserted, and joined with the unity of the Mediator; and the church of Rome might as well maintain a plurality of gods as a plurality of mediators. (5.) He that is a Mediator in the New-Testament sense, gave himself a ransom. Vain then is the pretence of the Romanists that there is but one Mediator of satisfaction, but many of intercession; for, according to Paul, Christ's giving himself a ransom was a necessary part of the Mediator's office; and indeed this lays the foundation for his intercession. (6.) Paul was ordained a minister, to declare this to the Gentiles, that Christ is the one Mediator between God and men, who gave himself a ransom for all. This is the substance of which all ministers are to preach, to the end of the world; and Paul magnified his office, as he was the apostle of the Gentiles, Rom. xi. 13 . (7.) Ministers must preach the truth, what they apprehend to be so, and they must believe it themselves; they are, like our apostle, to preach in faith and verity, and they must also be faithful and trusty.

1Ti 2:1-15 . Public Worship. Direction as to Intercessions for All Men, since Christ Is a Ransom for All. The Duties of Men and Women Respectively in Respect to Public Prayer. Woman's Subjection; Her Sphere of Duty.

1. therefore-- taking up again the general subject of the Epistle in continuation ( 2Ti 2:1 ). "What I have therefore to say to thee by way of a charge ( 1Ti 1:3 , 18 ), is," &c.

that, first of all ... be made-- Alford takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exhort"; what I begin with (for special reasons), is ... As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized with the dream of freedom from every yoke; and so virtually "'blasphemed" (compare 1Ti 1:20 ) God's name by "speaking evil of dignities" ( 1Ti 6:1 ; 2Pe 2:10 ; Jude 8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made for all men, especially for magistrates and kings ( Tit 3:1-3 ) [Olshausen]. Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul says all men are to be prayed for, as Christ died for all ( 1Ti 2:4-6 ).

supplications-- a term implying the suppliant's sense of need, and of his own insufficiency.

prayers-- implying devotion.

intercessions-- properly the coming near to God with childlike confidence, generally in behalf of another. The accumulation of terms implies prayer in its every form and aspect, according to all the relations implied in it.

2. For kings-- an effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers ( Ac 17:7 ; Ro 13:1-7 ).

all ... in authority-- literally, "in eminence"; in stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all ... in authority" are to be prayed for.

that we may lead-- that we may be blessed with such good government as to lead ... ; or rather, as Greek, "to pass" or "spend." The prayers of Christians for the government bring down from heaven peace and order in a state.

quiet-- not troubled from without.

peaceable-- "tranquil"; not troubled from within [Olshausen]. "He is peaceable (Greek) who makes no disturbance; he is quiet (Greek) who is himself free from disturbance" [Tittmann].

in all godliness-- "in all (possible ... requisite) piety" [Alford]. A distinct Greek word, 1Ti 2:10 , expresses "godliness."

honesty-- Greek, "gravity" ( Tit 2:2 , 7 ), "decorum," or propriety of conduct. As "piety" is in relation to God, "gravity" is propriety of behavior among men. In the Old Testament the Jews were commanded to pray for their heathen rulers ( Ezr 6:10 ; Jr 29:7 ). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [Josephus, Wars of the Jews, 2.17], whence the war originated, according to Josephus.

3. this-- praying for all men.

in the sight of God-- not merely before men, as if it were their favor that we sought ( 2Co 8:21 ).

our Saviour-- a title appropriate to the matter in hand. He who is "our Saviour" is willing that all should be saved ( 1Ti 2:4 ; Ro 5:18 ); therefore we should meet the will of God in behalf of others, by praying for the salvation of all men. More would be converted if we would pray more. He has actually saved us who believe, being "our Saviour." He is willing that all should be saved, even those who do not as yet believe, if they will believe (compare 1Ti 4:10 ; Tit 2:11 ).

4. "Imitate God." Since He wishes that all should be saved, do you also wish it; and if you wish it, pray for it. For prayer is the instrument of effecting such things [Chrysostom]. Paul does not say, "He wishes to save all"; for then he would have saved all in matter of fact; but "will have all men to be saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all.

to come-- They are not forced.

unto the knowledge-- Greek, "the full knowledge" or "recognition" (See on 1Co 13:12 ; Php 1:9 ).

the truth-- the saving truth as it is in, and by, Jesus ( Joh 17:3 , 17 ).

5. For there is one God-- God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace (compare the same argument from His unity, Ro 3:30 ; Ga 3:20 ); therefore all are to be prayed for. 1Ti 2:4 is proved from 1Ti 2:5 ; 1Ti 2:1 , from 1Ti 2:4 . The one God is common to all ( Is 45:22 ; Ac 17:26 ). The one Mediator is mediator between God and all men potentially ( Ro 3:29 ; Ep 4:5 , 6 ; He 8:6 ; 9:15 ; 12:24 ). They who have not this one God by one Mediator, have none: literally, a "go-between." The Greek order is not "and one mediator," but "one mediator also between ... While God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. All mankind constitute, as it were, ONE MAN before God [Bengel].

the man-- rather "man," absolutely and genetically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself the whole human race and nature. There is no "the" in the Greek. This epithet is thus the strongest corroboration of his argument, namely, that Christ's mediation affects the whole race, since there is but the one Mediator, designed as the Representative Man for all men alike (compare Ro 5:15 ; 1Co 8:6 ; 2Co 5:19 ; Col 2:14 ). His being "man" was necessary to His being a Mediator, sympathizing with us through experimental knowledge of our nature ( Is 50:4 ; He 2:14 ; 4:15 ). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel ( Nu 14:13-19 , and De 9:1-29 ); of Abraham for Abimelech ( Ge 20:7 ); of Job for his friends ( Job 42:10 ), the mediation being PRESCRIBED by God while declaring His purposes of forgiveness: all prefigure the grand mediation for all by the one Mediator. On the other hand, 1Ti 3:16 asserts that He was also God.

6. gave himself-- ( Tit 2:14 ). Not only the Father gave Him for us ( Joh 3:16 ); but the Son gave Himself ( Php 2:5-8 ).

ransom-- properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offense. Le 25:48 allowed one sold captive to be redeemed by one of his brethren. The Son of God, therefore, became man in order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us ( Mt 20:28 ; Ep 1:7 ; 1Pe 1:18 , 19 ). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition, "anti," implying reciprocity and vicarious substitution.

for all-- Greek, "in behalf of all": not merely for a privileged few; compare 1Ti 2:1 : the argument for praying in behalf of all is given here.

to be testified-- Greek, "the testimony (that which was to be testified of, 1Jo 5:8-11 ) in its own due times," or seasons, that is, in the times appointed by God for its being testified of ( 1Ti 6:15 ; Tit 1:3 ). The oneness of the Mediator, involving the universality of redemption (which faith, however, alone appropriates), was the great subject of Christian testimony [Alford] ( 1Co 1:6 ; 2:1; 2Th 1:10 ).

7. Whereunto-- For the giving of which testimony.

I am ordained-- literally, "I was set": the same Greek, as "putting me," &c. ( 1Ti 1:12 ).

preacher-- literally, "herald" ( 1Co 1:21 ; 9:27 ; 15:11 ; 2Ti 1:11 ; Tit 1:3 ). He recurs to himself, as in 1Ti 1:16 , in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" ( Ga 2:9 ; Ep 3:1-12 ; Col 1:23 ). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" ( 1Ti 2:1 ).

I speak the truth ... and lie not-- a strong asseveration of his universal commission, characteristic of the ardor of the apostle, exposed to frequent conflict ( Ro 11:1 ; 2Co 11:13 ).

in faith and verity-- rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth ( 1Ti 2:4 ): the Gospel truth, the subject matter of the faith [Wiesinger].

8. I will-- The active wish, or desire, is meant.

that men-- rather as Greek, "that the men," as distinguished from "the women," to whom he has something different to say from what he said to the men ( 1Ti 2:9-12 ; 1Co 11:14 , 15 ; 14:34 , 35 ). The emphasis, however, is not on this, but on the precept of praying, resumed from 1Ti 2:1 .

everywhere-- Greek, "in every place," namely, of public prayer. Fulfilling Mal 1:11, "In every place ... from the rising of the sun even unto the going down of the same ... incense shall be offered unto My name"; and Jesus' words, Mt 18:20 ; Joh 4:21 , 23 .

lifting up holy hands-- The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon ( 1Ki 8:22 ; Psa 141:2 ). The Jews washed their hands before prayer ( Psa 26:6 ). Paul figuratively (compare Job 17:9 ; Jas 4:8 ) uses language alluding to this custom here: so Is 1:15 , 16 . The Greek for "holy" means hands which have committed no impiety, and observed every sacred duty. This (or at least the contrite desire to be so) is a needful qualification for effectual prayer ( Psa 24:3 , 4 ).

without wrath-- putting it away ( Mt 5:23 , 24 ; 6:15 ).

doubting-- rather, "disputing," as the Greek is translated in Php 2:14 . Such things hinder prayer ( Lu 9:46 ; Ro 14:1 ; 1Pe 3:7 ). Bengel supports English Version (compare an instance, 2Ki 7:2 ; Mt 14:31 ; Mr 11:22-24 ; Jas 1:6 ).

(ver. 2). Whilst I am crucified for their salvation, who on believing become Thy holy temple.

3. "Draw not My Soul away with sinners, and destroy me not with them that work iniquity, with them that speak peace with their neighbours"

(ver. 7). The Lord helping Me in so great sufferings, and protecting Me with immortality in My resurrection. "In Him hath My Heart trusted, and I have been helped." "And My Flesh hath flourished again:" that is, and My Flesh hath risen again. "And of my will I will confess unto Him." Wherefore, the fear of death being now destroyed, not by the necessity of fear under the Law, but with a free will with the Law, shall they who believe on Me, confess unto Him; and because I am in them, I will confess.

8. "The Lord is the strength of His people"

(ver. 8). Not that people "ignorant of the righteousness of God, and willing to establish their own." For they thought not themselves strong in themselves: for the Lord is the strength of His people, struggling in this life's difficulties with the devil. "And the protector of the salvation of His Christ." That, having saved them by His Christ after the strength of war, He may protect them at the last with the immortality of peace.

9. "Save Thy people, and bless Thine inheritance"

(ver. 9). I intercede therefore, after My Flesh hath flourished again, because Thou hast said, "Desire of Me, and I will give Thee the heathen for Thine inheritance;" "Save Thy people, and bless Thine inheritance:" for "all Mine are Thine." "And rule them, and set them up even for ever." And rule them in this temporal life, and raise them from hence into life eternal.

Pray. Hebrew, "cry....to the recess of thy sanctuary, (Haydock) or to thy oracle." Septuagint place the whole for a part. The tabernacle was often styled temple, 1 Kings i. 9. To lift up the hands was customary in prayer, (1 Timothy ii. 8., and Lamentations iii. 41.; Berthier) to testify whence our aid must come. (Haydock) --- The Jews turned towards the holy place in prayer, (3 Kings viii. 48., and Ezechiel viii. 16.) even after the temple was destroyed. (Calmet)

Protector. Hebrew, "buckler," to defend me from external enemies, as his grace enables me to do good. --- Flesh. Hebrew, "heart." But joy would manifest itself over the whole body: (Proverbs xvii. 22.; Berthier) and the Syriac agrees with the Septuagint, "My flesh shall bud forth, and I shall sing his praises in glory." (Calmet) --- Will. Hebrew, "canticle," which was dictated by the will. It is suspected that the Septuagint read differently. Only the saints taste true joys, so that they alone might be styled sensual. But this worldlings cannot understand, 1 Corinthians ii. 14. (Berthier) --- The Fathers explain this text of Christ's or of our resurrection, (St. Jerome, &c.) which was prefigured by the return from captivity. (Calmet) --- Interior comfort causes the body to be refreshed; and the psalmist gladly (Worthington) expresses his gratitude. (Haydock)

People; (hoz lamu) instead of which the Hebrew has lamo, "their strength;" though the people of God had not been mentioned. St. Jerome translates, "the Lord is my strength." Houbigant shews that the Vulgate is most accurate. (Berthier) --- Protestants' marginal note, "his strength." --- Salvation. Literally, "salvations," as he had many times protected David, as well as (Haydock) the priests and prophets, and all the chosen people, 1 Peter ii. 9. (Calmet) --- God causeth the good endeavours of the king for his subjects to prosper. (Worthington)

Exalt, or carry on thy shoulders, like the good shepherd, Luke xv. 5. Restore thy people to prosperity. This was the wish of the carnal Jews. The Christian must raise his thoughts higher. (Calmet) --- St. Jerome and Protestants, "feed....and lift them up for ever." Here the progress of justification appears. (Haydock) --- God redeems and conducts us to eternal bliss. (Berthier) --- As in Psalm xix., &c., the subjects pray for their superiors, so here the ruler offers up his petitions for those committed to his charge. (Worthington)

1 Unto thee will I cry, O Lord my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit. 2 Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle. 3 Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief is in their hearts. 4 Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert. 5 Because they regard not the works of the Lord , nor the operation of his hands, he shall destroy them, and not build them up.

In these verses David is very earnest in prayer.

I. He prays that God would graciously hear and answer him, now that, in his distress, he called upon him, v. 1, 2 . Observe his faith in prayer: O Lord, my rock, denoting his belief of God's power (he is a rock) and his dependence upon that power—"He is my rock, on whom I build my hope." Observe his fervency in prayer: " To thee will I cry, as one in earnest, being ready to sink, unless thou come in with seasonable succour." And observe how solicitous he is to obtain an answer: "Be not silent to me, as one angry at my prayers, Ps. lxxx. 4 . Lord, speak to me, answer me with good words and comfortable words ( Zech. i. 13 ); though the thing I pray for has not been given me, yet let God speak to me joy and gladness, and make me to hear them. Lord, speak for me, in answer to my prayers, plead my cause, command deliverances for me, and thus hear and answer the voice of my supplications." Two things he pleads:—1. The sad despair he should be in if God slighted him: " If thou be silent to me, and I have not the tokens of thy favour, I am like those that go down into the pit (that is, I am a dead man, lost and undone); if God be not my friend, appear not to me and appear not for me, my hope and my help will have perished." Nothing can be so cutting, so killing, to a gracious soul, as the want of God's favour and the sense of his displeasure. I shall be like those that go down to hell (so some understand it); for what is the misery of the damned but this, that God is ever silent to them and deaf to their cry? Those are in some measure qualified for God's favour, and may expect it, who are thus possessed with a dread of his wrath, and to whom his frowns are worse than death. 2. The good hopes he had that God would favour him: I lift up my hands towards thy holy oracle, which denotes, not only an earnest desire, but an earnest expectation, thence to receive an answer of peace. The most holy place within the veil is here, as elsewhere, called the oracle; there the ark and the mercy-seat were, there God was said to dwell between the cherubim, and thence he spoke to his people, Num. vii. 89 . That was a type of Christ, and it is to him that we must lift up our eyes and hands, for through him all good comes from God to us. It was also a figure of heaven ( Heb. ix. 24 ); and from God as our Father in heaven we are taught to expect an answer to our prayers. The scriptures are called the oracles of God, and to them we must have an eye in our prayers and expectations. There is the word on which God hath caused and encouraged us to hope.

II. He deprecates the doom of wicked people, as before ( Ps. xxvi. 9 , " Gather not my soul with sinners ): Lord, I attend thy holy oracle, draw me not away from that with the wicked, and with the workers of iniquity, " v. 3 . 1. "Save me from being entangled in the snares they have laid for me. They flatter and cajole me, and speak peace to me; but they have a design upon me, for mischief is in their heart; they aim to disturb me, nay, to destroy me. Lord, suffer me not to be drawn away and ruined by their cursed plots; for they have, can have, no power, no success, against me, except it be given them from above." 2. "Save me from being infected with their sins and from doing as they do. Let me not be drawn away by their fallacious arguments, or their allurements, from the holy oracle (where I desire to dwell all the days of my life), to practise any wicked works;" see Ps. cxli. 4 . "Lord, never leave me to myself, to use such arts of deceit and treachery for my safety as they use to my ruin. Let no event of Providence be an invincible temptation to me, to draw me either into the imitation or into the interest of wicked people." Good men dread the way of sinners; the best are sensible of the danger they are in of being drawn aside into it; and therefore we should all pray earnestly to God for his grace to keep us in our integrity. 3. "Save me from being involved in their doom; let me not be led forth with the workers of iniquity, for I am not one of those that speak peace while war is in their hearts." Note, Those that are careful not to partake with sinners in their sins have reason to hope that they shall not partake with them in their plagues, Rev. xviii. 4 .

III. He imprecates the just judgments of God upon the workers of iniquity ( v. 4 ): Give them according to their deeds. This is not the language of passion or revenge, nor is it inconsistent with the duty of praying for our enemies. But, 1. Thus he would show how far he was from complying with the workers of iniquity, and with what good reason he had begged not to be drawn away with them, because he was convinced that they could not be made more miserable then to be dealt with according to their deeds. 2. Thus he would express his zeal for the honour of God's justice in the governing world. "Lord, they think all well that they do, and justify themselves in their wicked practices. Lord, give them after the work of their hands, and so undeceive those about them, who think there is no harm in what they do because it goes unpunished," Ps. xciv. 1, 2 . 3. This prayer is a prophecy that God will, sooner or later, render to all impenitent sinners according to their deserts. If what has been done amiss be not undone by repentance, there will certainly come a reckoning day, when God will render to every man who persists in his evil deeds according to them. It is a prophecy particularly of the destruction of destroyers: " They speak peace to their neighbours, but mischief is in their hearts; Lord, give them according to their deeds, let the spoilers be spoiled, and let those be treacherously dealt with who have thus dealt treacherously;" see Isa. xxxiii. 1 ; Rev. xviii. 6 ; xiii. 10 . Observe, He foretels that God will reward them, not only according to their deed, but according to the wickedness of their endeavours; for sinners shall be reckoned with, not only for the mischief they have done, but for the mischief they would have done, which they designed, and did what they could to effect. And, if God go by this rule in dealing with the wicked, surely he will do so in dealing with the righteous, and will reward them, not only for the good they have done, but for the good they have endeavoured to do, though they could not accomplish it.

IV. He foretels their destruction for their contempt of God and his hand ( v. 5 ): " Because they regard not the works of the Lord and the operations of his hands, by which he manifests himself and speaks to the children of men, he will destroy them in this world and in the other, and not build them up. " Note, A stupid regardlessness of the works of God is the cause of their ruin. Why do men question the being or attributes of God, but because they do not duly regard his handiworks, which declare his glory, and in which the invisible things of him are clearly seen? Why do men forget God, and live without him, nay, affront God, and live in rebellion against him, but because they consider not the instances of that wrath of his which is revealed from heaven against all ungodliness and unrighteousness of men? Why do the enemies of God's people hate and persecute them, and devise mischief against them, but because they regard not the works God has wrought for his church, by which he has made it appear how dear it is to him? See Isa. v. 12 .

6 Blessed be the Lord , because he hath heard the voice of my supplications. 7 The Lord is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him. 8 The Lord is their strength, and he is the saving strength of his anointed. 9 Save thy people, and bless thine inheritance: feed them also, and lift them up for ever.

In these verses,

I. David gives God thanks for the audience of his prayers as affectionately as a few verses before he had begged it: Blessed be the Lord, v. 6 . How soon are the saints' sorrows turned into songs and their prayers into praises! It was in faith that David prayed ( v. 2 ), Hear the voice of my supplications; and by the same faith he gives thanks ( v. 6 ) that God has heard the voice of his supplications. Note, 1. Those that pray in faith may rejoice in hope. "He hath heard me (graciously accepted me) and I am as sure of a real answer as if I had it already." 2. What we win by prayer we must wear by praise. Has God heard our supplications? Let us then bless his name.

II. He encourages himself to hope in God for the perfecting of every thing that concerned him. Having given to God the glory of his grace ( v. 6 ), he is humbly bold to take the comfort of it, v. 7 . This is the method of attaining peace: let us begin with praise that is attainable. Let us first bless God and then bless ourselves. Observe, 1. His dependence upon God: " The Lord is my strength, to support me, and carry me on, through all my services and sufferings. He is my shield, to protect me from all the malicious designs of my enemies against me. I have chosen him to be so, I have always found him so, and I expect he will still be so." 2. His experience of the benefits of that dependence: " My heart trusted in him, and in his power and promise; and it has not been in vain to do so, for I am helped, I have been often helped; not only God has given to me, in his due time, the help I trusted to him for, but my very trusting in him has helped me, in the mean time, and kept me from fainting." Ps. xxvii. 13 . The very actings of faith are present aids to a dropping spirit, and often help it at a dead lift. 3. His improvement of this experience. (1.) He had the pleasure of it: Therefore my heart greatly rejoices. The joy of a believer is seated in the heart, while, in the laughter of the fool, the heart is sorrowful. It is great joy, joy unspeakable and full of glory. The heart that truly believes shall in due time greatly rejoice; it is joy and peace in believing that we are to expect. (2.) God shall have the praise of it: when my heart greatly rejoices, with my song will I praise him. This must we express our gratitude; it is the least we can do; and others will hereby be invited and encouraged to trust in him too.

III. He pleases himself with the interest which all good people, through Christ, have in God ( v. 8 ): " The Lord is their strength; not mine only, but the strength of every believer." Note, The saints rejoice in their friends' comforts as well as their own; for, as we have not the less benefit from the light of the sun, so neither from the light of Gods' countenance, for others' sharing therein; for we are sure there is enough for all and enough for each. This is our communion with all saints, that God is their strength and ours, Christ their Lord and ours, 1 Cor. i. 2 . He is their strength, the strength of all Israel, because he is the saving strength of his anointed, that is, 1. Of David in the type. God, in strengthening him that was their king and fought their battles, strengthened the whole kingdom. He calls himself God's anointed because it was the unction he had received that exposed him to the envy of his enemies, and therefore entitled him to the divine protection. 2. Of Christ, his anointed, his Messiah, in the anti-type. God was his saving strength, qualified him for his undertaking and carried him through it; see Ps. lxxxix. 21; Isa. xlix. 5; l. 7, 9 . And so he becomes their strength, the strength of all the saints; he strengthened him that is the church's head, and from him diffuses strength to all the members, has commanded his strength, and so strengthens what he has wrought for us; Ps. lxviii. 28; lxxx. 17, 18 .

IV. He concludes with a short but comprehensive prayer for the church of God, v. 9 . He prays for Israel, not as his people ("save my people, and bless my inheritance"), though they were so, but, " thine. " God's interest in them lay nearer his heart than his own. We are thy people is a good plea, Isa. lxiv. 9 ; lxiii. 19 . I am thine, save me. God's people are his inheritance, dear to him, and precious in his eyes; what little glory he has from this world he has from them. The Lord's portion is his people. That which he begs of God for them is, 1. That he would save them from their enemies and the dangers they were exposed to. 2. That he would bless them with all good, flowing from his favour, in performance of his promise, and amounting to a happiness for them. 3. That he would feed them, bless them with plenty, and especially the plenty of his ordinances, which are food to the soul. Rule them; so the margin. "Direct their counsels and actions aright, and overrule their affairs for good. Feed them, and rule them; sets pastors, set rulers, over them, that shall do their office with wisdom and understanding." 4. That he would lift them up for ever, lift them up out of their troubles and distresses, and do this, not only for those of that age, but for his people in every age to come, even to the end. "Lift them up into thy glorious kingdom, lift them up as high as heaven." There, and there only, will the saints be lifted up for ever, never more to sink or be depressed. Observe, Those, and those only, whom God feeds and rules, who are willing to be taught, and guided, and governed, by him, shall be saved, and blessed, and lifted up for ever.

2. lift up my hands-- a gesture of prayer ( Psa 63:4 ; 141:2 ).

oracle-- place of speaking ( Ex 25:22 ; Nu 7:89 ), where God answered His people (compare Psa 5:7 ).

7. The repetition of "heart" denotes his sincerity.

8. The distinction made between the people.

their strength-- and the anointed--may indicate Absalom's rebellion as the occasion.

9. The special prayer for the people sustains this view.

CHAPTER 19

Ver. 25.But there stood by the cross of Jesus His mother, and His mother's sister (cousin), Mary the wife of Cleophas (and the mother of S. James the Less and Jude), and Mary Magdalene, who was the more enkindled with love for Jesus, when she saw Him washing away with His Blood those very sins which she had just washed away with her tears. Christ wished it so to be, that He might suffer the more by witnessing the sorrows of His mother, and that she by sharing His sufferings might give us a perfect example of patience and charity: as Damascene says (Lib. iv. 13), "The pangs of child-birth which she escaped she suffered at the time of His Passion, by her motherly compassion, bearing Him afresh in beholding His wounds." For the holier she was, and the nearer to Christ, the larger was the cup of suffering which He offered her. Euthymius states that she stood quite close to the cross, her ardent love overmastering her fear of the Jews. She stood therefore firm and erect in her body, more erect in her mind, looking and wondering at this great mystery of godliness, God hanging on the cross. Hence Sophronius (S. Jerome. Serm. de Assump.) calls the Blessed Virgin a martyr; nay, more than a martyr, "Because," he says, "she suffered in her mind. Her love indeed was stronger than death, because she made the death of Christ her own." And S. Ildephonsus (Serm. ii. de Assumpt.), "She was more than a martyr, because there was in her no less love than sorrow. She was wounded with a sword within, for she stood prepared, though the hand to smite her was wanting. And she was rightly more than a martyr, for, wounded with overpowering love, she witnessed His death, and in her inward grief she bare the torture of the Passion."

S. Anselm (de Excell. Virg. cap. v.) says, "Whatever cruelty was inflicted on the bodies of the martyrs, was light or rather nothing in comparison with thy suffering, which in its very immensity pierced through to the inmost parts of thy most tender heart And I could not believe that thou couldest endure such cruel tortures without losing thy life, unless the spirit of life itself, the spirit of consolation, the spirit of thy most loving Son, for whose death thou wast then in torture, taught thee within that it was not death that was destroying Him, but rather a triumph which was bringing all things under Him, which thou didst behold when He was dying in thy sight."

S. Bernard (Lamen. B. Maria) says, "No tongue can speak, nor mind imagine, how the tender feelings of the Virgin were affected with sorrow. Now, 0 Virgin, thou payest with interest that natural suffering which thou hadst not in childbirth. Thou didst not feel pain at thy Son's birth, but thou sufferedst a thousand-fold more at His death." S. Mechtildis relates a vision in which she saw a seraph saluting the Blessed Virgin on account of the great love she had to God above all other creatures, which was especially manifested in the Passion of her Son, when she kept down all her human feelings, and rejoiced that He was willing to die for the salvation of the world.

John Gerson (in Magnif.) says that she manifested the highest obedience in offering up her Son to the Father, conforming herself therein to the Divine will. He compares her to the mother of the Maccabees, to S. Felicitas, and to S. Symphorosa, who encouraged their sons to suffer martyrdom for the faith.

S. Bridget describes the intense grief of the Virgin (Revel. i. cap. 10, 27, 25 and iv. cap. 23 and 70). His "sorrow was my sorrow," she said, "for His heart was my heart."

Adrichomius (Descript. Jerusalem) mentions the exact spot where she stood near the cross, a spot now much honoured (he says) by the pious veneration of the faithful.

A question is here discussed whether the Blessed Virgin reasoned at seeing her Son on the cross. Authorities are given on both sides, the greater part maintaining that she did not, grounding their opinion on her entire conformity to the Divine will, and her own constancy and resolution, suffering rather in her mind than in her senses and feelings.

Salmeron (Lib. x. tract. 41) thinks that she swooned at first, and then recovered and stood by the cross: and that her swoon did not deprive her of her reason, but took away her senses for a while. He adds that she suffered thus of her own accord, to testify to men her exceeding love for Him, and her exceeding sorrow. Just as Christ voluntarily underwent His agony in the garden. Both had perfect control over their feelings, just as Adam had before he fell.

S. Ambrose (de Instit. Virginum, cap. vii.) thus writes, "The mother stood before the cross, and when men fled she remained intrepid. See whether the mother of Jesus could put off her modesty, who put not aside her courage. She looked with loving eyes on the wounds of her Son, through whom she knew that the Redemption of all men would come. She stood, no ignoble spectacle, since she feared not the murderer. The Son was hanging on the Cross, the mother offered herself to the persecutors, as not being ignorant of the mystery, that she had borne one who would rise again." And S. Athanasius: "Mary stood most firmly and most patiently in her faith in Jesus. For when the disciples fled, and all men held aloof from Him, to the glory of the whole of her sex, amidst the countless sufferings of her Son, she alone remained firm and constant in her faith, and indeed was a beauteous sight, as became her Virgin modesty. She did not disfigure herself in the great and bitter sorrow. She reviled not, she murmured not, she asked not from God for vengeance on her enemies. But she stood as a well-disciplined modest virgin, most patiently, full of tears, immersed in grief."

She was indeed so strengthened on beholding the blessed wounds of her Son as to be ready, says S. Ambrose (in Luke xxiii.) herself to die for the salvation of the world. For in faith, strength, and warmth of charity she was not inferior to Abraham, who was willing at God's command to offer up his son Isaac with his own hand. Besides this, her sure belief in His resurrection alleviated her sorrow and strengthened her resolution. She knew that He would rise on the third day.

Ver. 26.When Jesus therefore saw His Mother, and His disciple standing by whom He loved, He saith unto His Mother, Woman, behold thy son! Christ pierced her heart with the wound both of love and sorrow, for He meant, Mother, I am, as thou seest, dying on the Cross: I shall not be able to be with thee, to attend to thee, to provide for thee, and assist thee as I have hitherto done. I assign to thee, in my place, John to be thy son; a man in the place of God, a disciple for a master, an adopted son instead of thine own by nature; in order that he, as a virgin, and most beloved by thee as the Virgin Mother of God, may bestow on thee all the solace, and all the devotion, which both thy dignity and thy advancing age demand, and which the zeal and love of John promises and assures to thee. Christ therefore here teaches that children should care for their parents even to the last, says Theophylact from S. Chrysostom. Hear S. Augustine: "Here is a passage of moral teaching. Our good Teacher instructed His own by His own example, that pious children should have a care for their parents; as if that wood on which His limbs were fastened when He was dying, were also the chair of the teacher." For, as S. Cyril says, "We ought to learn from Him, and through Him, first of all, that parents must not be neglected, even when intolerable sufferings are hanging over us." "But wonder, with Theophylact, at the calmness with which He does everything on the cross; caring for His mother, fulfilling prophecies, promising paradise to the thief; but before He came to it, how burdened was He, pouring forth His sweat, and full of trouble." For, as Euthymius says, "in the one case the weakness of nature was seen, in the other His great power of endurance." Christ commends His mother to S. John, whom at the same time He put in His own place as her son, that thus they might have a mutual care for each other. [Pseudo]-Cyprian (De Passione Christi) gives the reasons for this. First, to provide for His mother, who was now waxing old, the care and kind offices of a son. As if He said, "I am dying. I cannot care for thee any more, I resign thee into the hands of John."

Secondly, that He might commend a Virgin to a Virgin. "The pure is entrusted to the pure," says Theophylact. As Nonnus paraphrases it: "0 Mother, thou lover of virginity, behold thy virgin son; and on the other hand He said to His disciple, 0 thou lover of virginity, Behold a virgin who is thy parent, without giving thee birth." And S. Ambrose (de Instit. Virgin) says, "But with whom should the Virgin dwell, rather than with him, whom she knew to be the heir of her Son, and the guardian of her chastity?" And in this matter Jesus, as anxious for her purity, wished that her continuance in this state (as a mother and yet a Virgin) should be fully proved. As S. Ambrose writes (ibid.), "that no one should cast on her the reproach of having lost her purity."

Thirdly, To show that Joseph was not His father, He set him aside, and put John in his place. Hear [Pseudo]-Cyprian: "Thou carefully providest for her who was Blessed among women, the protection of an Apostle, and Thou deliverest the care of the Virgin to a Virgin-disciple; in order that Joseph might be no longer burdened with the charge of so great a mystery, but that John should bear it. For reason now demanded that he should no longer be regarded as her husband, nor be counted the father of Christ, who had hitherto held the place of father and husband." He then meets a tacit objection. "Joseph would have had good reason to object to this arrangement of Christ had he regarded himself as a husband in the flesh. But because the mystery of that union was spiritual, he allowed John to be preferred to himself in this office, as being more worthy, and more especially because the Master's choice had so ordered it."

This rests on the supposition that Joseph was then alive. But most commentators, and with greater probability, think otherwise. For no mention whatever is made of him, and Christ seems to have commended His mother to the care of John, because Joseph was dead. For had he been alive, Christ would certainly have committed His mother to his care, as He had done at His Incarnation and Nativity, and as having had experience of his fidelity and care in the flight into Egypt, and at other times.

Fourthly, John alone remained fearlessly and firmly with Mary at the cross, amidst all the insolence and reviling of the Jews. He therefore deserved to be adopted by Jesus as His brother, and to be put in His room as the son of the Virgin Mother. Moreover, Christ commended, in the person of S. John, the rest of the Apostles, nay all the faithful, to His mother, especially those who are chaste and virgins, and follow most closely Christ on His Cross, and thus become most beloved and most closely joined to Christ, just as was S. John, who was called by [Pseudo]-Cyprian His chamber-fellow.

Whom He loved. To whom He exhibited greater external tokens of love, as being younger than the other Apostles, more modest and chaste, and loving Him more than did the rest.

Woman, behold Thy Son! He calls her woman, not mother, "lest that loved name should wound the mother's heart," as Baptist of Mantua says: not to rouse the Scribes and Pharisees against her; to show that He had put off all human affections, that He resigned all human relationships, and wished to teach their abandonment; and lastly, to arouse her courage and strength of mind to bear all these things with fortitude, and to remind her of that resolute woman whom Solomon had foretold (Prov. xxxi. 1). For the Blessed Virgin suffered for a longer time than Christ. His suffering ceased at His death. Her suffering and compassion increased more and more. For she received His body when taken down from the cross, thus reviving her grief; and for the three days He lay in the tomb, His sufferings on the cross, which she had witnessed close at hand, remained vividly impressed on her mind, and gave it pain, till Christ rose again, and removed them all by the consolations and glory of His appearing. Again, the Blessed Virgin was left behind Him, to be the mother of the Apostles and the faithful, to gather them together again, to comfort the afflicted, to support the stumbling, to advise the doubting and anxious, and through all trials direct, instruct, and animate them.

This Cornelius illustrates from various ecclesiastical writers. He quotes also the very strong expressions used towards B.V.M. in the Litanies of the Church. And much stronger language of S. Bernard (Serm. iv. de Assumptione, and Hom. iv. on the text "Missus est" (Luke i. 26), and Hom. ii. on Pentecost, and several other passages of the like character).

Ver. 27.Then saith He to His disciple, Behold thy mother! Love her, attend to her, help her, as thy mother. And, on the other hand, betake thyself to her, as thy mother in every difficulty, temptation, persecution, and affliction. She will cherish thee with motherly affection, will console and protect thee, and ask help for thee from her Son. And, these words of Christ are not mere lip words, and without effect, like those of men: but as the words of God they are real and efficacious, and effect that which they declare. And accordingly they impressed on S. John a filial affection and spirit towards the Blessed Virgin, as though she were his mother. Theophylact exclaims, "How wonderful! how doth He honour His disciple, in making him His brother? How good is it to stand by the cross, and to abide close to Christ in His sufferings!" And S. Chrysostom: "What honour does He confer on His disciple! For when He was about to depart He left the care of His mother to His disciple. For when it was natural for her to sorrow as His mother, and to seek for protection, He most fitly commends her to His beloved disciple, to whom He says, 'Behold thy mother!' that so they might be bound together in love."

Behold thy mother! And the mother also of thy fellow-Apostles. Accordingly all the faithful (as S. Bernard teaches) should betake themselves to her with full confidence and love. She is the Eve of the faithful, the mother of all living, to whom the wise and Saints of every age betake themselves.

Hear S. Augustine: "When He said these words, these two beloved ones ceased not to shed tears; they were both silent, for they could not speak for excessive grief; these two virgins heard Christ speaking, and saw Him gradually dying: they wept bitterly, for they sorrowed bitterly, for the sword of His sorrow pierced through both their hearts."

And (i.e., therefore, because Jesus had ordered it) that disciple took her unto his own (sua). Some read suam, his own house, as Nonnus. paraphrases it. Bede suggests, for his own mother, or better still, into his own charge. As S. Augustine says, "not into his own hands, but into those kind offices, which he undertook to dispense." S. John accordingly took her with him to Ephesus, and the Council of Ephesus (cap. xxvi. Synodical Epistle) says that they both for a time lived at Ephesus. (See Christopher Castro in Hist. Deiparæ.)

This then was Christ's testament, and John was the executor. As S. Ambrose says on Luke 23, "He executed His testament on the cross and John witnesses to it, a fitting witness for so great a testator." Gather from this also that Joseph was dead. As S. Ambrose says (ibid.), "The wife would not be devorced from her husband, but she who veiled the mystery under the guise of marriage, now, when this mystery was finished, no longer had need of wedlock." And Epiphanius (Her. lxxviii.) says, "if she had had a husband, or a home or children of her own, she would have retired to them, and not to a stranger." See then how poor the Blessed Virgin was, and how devoted to poverty.

b. These things therefore the soldiers did.25. Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.26. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he says to his mother, Woman, behold your son!27. Then says he to the disciple, Behold your mother! And from that hour that disciple took her to his own home.

While the soldiers were doing their cruel work, He was thinking anxiously of His mother: These things therefore the soldiers did. Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.

Mary the mother of our Lord stood before the cross of her Son. None of the Evangelists hath told me this except John. The others have related how that at our Lord’s Passion the earth quaked, the heaven was overspread with darkness, the sun fled, the thief was taken into paradise after confession. John hath told us, what the others have not, how that from the cross whereon He hung, He called to His mother. He thought it a greater thing to show Him victorious over punishment, fulfilling the offices of piety to His mother, than giving the kingdom of heaven and eternal life to the thief. For if it was religious to give life to the thief, a much richer work of piety it is for a son to honor his mother with such affection. Behold, He says, your son; behold your mother. Christ made His Testament from the cross, and divided the offices of piety between the Mother and the disciples. Our Lord made not only a public, but also a domestic Testament. And this His Testament John sealed a witness worthy of such a Testator. A good testament it was, not of money, but of eternal life, which was not written with ink, but with tile spirit of the living God: My tongue is the pen of a ready writer. Mary, as became the mother of our Lord, stood before the cross, when the Apostles fled and With pitiful eyes beheld the wounds of her Son. For she looked not on the death of the Hostage, but on the salvation of the world; end perhaps knowing that her Son’s death would bring this salvation, she who had been the habitation of the King, thought that by her death she might add to that universal gift.

But Jesus did not need any help for saving the v world, as you read in the Psalm, I have been even as a man with no help, free among the dead. He received indeed the affection of a parent, but He did not seek another’s help. Imitate her, you holy matrons, who, as towards here only most beloved Son, has set you an example of such virtue: for you have not sweeter sons, nor did the Virgin seek consolation in again becoming a mother.

The Mary which in Mark and Matthew is called the mother of James and Joses was the wife of Alpheus, and sister of Mary the mother of our Lord: which Mary John here designates of Cleophas, either from her father, or family, or for some other reason. She need not be thought a different person, because she is called in one place Mary the mother of James the less, and here Mary of Cleophas, for it is customary in Scripture to give different names to the same person.

Observe how the weaker sex is the stronger; standing by the cross when the disciples fly.

If Matthew and Mark had not mentioned by name Mary Magdalene, we should have thought that there were two parties, one of which stood far off, and the other near. But how must we account for the same Mary Magdalene and the other women standing afar off, as Matthew and Mark say, and being near the cross, as John says? By supposing that they were within such a distance as to be within sight of our Lord, and yet sufficiently far off to be out of the way of the crowd and Centurion, and soldiers who were immediately about Him. Or, we e may suppose that after our Lord had commended His mother to the disciple, they retired to be out of the way of the crowd, and saw what took place afterwards at a distance: so that those Evangelists who do not mention them till after our Lord’s death, describe them as standing afar off. That some women are mentioned by all alike, others not, makes no matter.

Though there were other women by, He makes no mention of any of them, but only of His mother, to show us that v, e should specially honor our mothers. Our parents indeed, if they actually oppose the truth, are not even to be known: but otherwise we should pay them all attention, and honor them above all the world beside: When Jesus therefore saw His mother, and the disciple standing by, whom he loved, He says to His mother, Woman, behold your son!

By the disciple whom Jesus loved, the Evangelist means himself; not that the others were not loved, but he was loved more intimately on account of his estate of chastity; for a Virgin our Lord called him, and a Virgin he ever remained.

Heavens! what honor does He pay to the disciple; who however conceals his name from modesty. For had he wished to boast, he would have added the reason why he was loved, for there must have been something great and wonderful to have caused that love. This is all He says to John; He does not console his grief, for this was a time for giving consolation. Yet was it no small one to be honored with such a charge, to have the mother of our Lord, in her affliction, committed to his care by Himself on His departure: Then says He to the disciple, Behold your mother!

This truly is that hour of the which Jesus, when about to change the water into wine, said, Mother, what have I to do with you? Mine hour is not yet come. Then, about to act divinely, He repelled the mother of His humanity, of His infirmity, as if He knew her not: now, suffering humanly, He commends with human affection her of whom He was made man. Here is a moral lesson. The good Teacher shows us by His example how that pious sons should take care of their parents. The cross of the sufferer, is the chair of the Master.

The shameless doctrine of Marcion is refuted here. For if our Lord were not born according to the flesh, and had not a mother, why did He make such provision for her? Observe how imperturbable He is during His crucifixion, talking to the disciple of His mother, fulfilling prophecies, airing good hope to the thief; whereas before His crucifixion, He seemed in fear. The weakness of His nature was strewn there, the exceeding greatness of His power here. He teaches us too herein, not to turn back, because we may feel disturbed at the difficulties before us for when we are once actually under the trial, all will be; light and easy for us.

He does this to provide as it were another son for His mother in his place; And from that hour that disciple took her to his own. To his own what? Was not John one of those who said, Lo, we have left all, and followed You? He took her then to his own, i. e not to his farm, for he had none, but to his care, for of this he was master.

Another reading is, Accepy eam disciplus in suam, his own mother some understand, but to his own care seems better.

The disciple took her to his own[1] home, or into his own are, not for his mother, by the Greek expression. See St. John Chrysostom and St. Augustine. (Witham)

Accepit eam discipulus in sua. Not in suam. Greek: eis ta idia.

19 And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. 20 This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. 21 Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. 22 Pilate answered, What I have written I have written. 23 Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. 24 They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. 25 Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. 26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! 27 Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home. 28 After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. 29 Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth. 30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

Here are some remarkable circumstances of Christ's dying more fully related than before, which those will take special notice of who covet to know Christ and him crucified.

I. The title set up over his head. Observe,

1. The inscription itself which Pilate wrote, and ordered to be fixed to the top of the cross, declaring the cause for which he was crucified, v. 19 . Matthew called it, aitia — the accusation; Mark and Luke called it epigraphe — the inscription; John calls it by the proper Latin name, titlos — the title: and it was this, Jesus of Nazareth, the King of the Jews, Pilate intended this for his reproach, that he, being Jesus of Nazareth, should pretend to be king of the Jews, and set up in competition with Cæsar, to whom Pilate would thus recommend himself, as very jealous for his honour and interest, when he would treat but a titular king, a king in metaphor, as the worst of malefactors; but God overruled this matter, (1.) That it might be a further testimony to the innocency of our Lord Jesus; for here was an accusation which, as it was worded, contained no crime. If this be all they have to lay to his charge, surely he has done nothing worthy of death or of bonds. (2.) That it might show forth his dignity and honour. This is Jesus a Saviour, Nazoraios , the blessed Nazarite, sanctified to God; this is the king of the Jews, Messiah the prince, the sceptre that should rise out of Israel, as Balaam had foretold; dying for the good of his people, as Caiaphas had foretold. Thus all these three bad men witnessed to Christ, though they meant not so.

2. The notice taken of this inscription ( v. 20 ): Many of the Jews read it, not only those of Jerusalem, but those out of the country, and from other countries, strangers and proselytes, that came up to worship at the feast. Multitudes read it, and it occasioned a great variety of reflections and speculations, as men stood affected. Christ himself was set for a sign, a title. Here are two reasons why the title was so much read:—(1.) Because the place where Jesus was crucified, though without the gate, was yet nigh the city, which intimates that if it had been any great distance off they would not have been led, no not by their curiosity, to go and see it, and read it. It is an advantage to have the means of knowing Christ brought to our doors. (2.) Because it was written in Hebrew, and Greek, and Latin, which made it legible by all; they all understood one or other of these languages, and none were more careful to bring up their children to read than the Jews generally were. It likewise made it the more considerable; everyone would be curious to enquire what it was which was so industriously published in the three most known languages. In the Hebrew the oracles of God were recorded; in Greek the learning of the philosophers; and in Latin the laws of the empire. In each of these Christ is proclaimed king, in whom are hid all the treasures of revelation, wisdom, and power. God so ordering it that this should be written in the three then most known tongues, it was intimated thereby that Jesus Christ should be a Saviour to all nations, and not to the Jews only; and also that every nation should hear in their own tongue the wonderful works of the Redeemer. Hebrew, Greek, and Latin, were the vulgar languages at that time in this part of the world; so that this is so far from intimating (as the Papists would have it) that the scripture is still to be retained in these three languages, that on the contrary it teaches us that the knowledge of Christ ought to be diffused throughout every nation in their own tongue, as the proper vehicle of it, that people may converse as freely with the scriptures as they do with their neighbours.

3. The offence which the prosecutors took at it, v. 21 . They would not have it written, the king of the Jews; but that he said of himself, I am the king of the Jews. Here they show themselves, (1.) Very spiteful and malicious against Christ. It was not enough to have him crucified, but they must have his name crucified too. To justify themselves in giving him such bad treatment, they thought themselves concerned to give him a bad character, and to represent him as a usurper of honours and powers that he was not entitled to. (2.) Foolishly jealous of the honour of their nation. Though they were a conquered and enslaved people, yet they stood so much upon the punctilio of their reputation that they scorned to have it said that this was their king. (3.) Very impertinent and troublesome to Pilate. They could not but be sensible that they had forced him, against his mind, to condemn Christ, and yet, in such a trivial thing as this, they continue to tease him; and it was so much the worse in that, though they had charged him with pretending to be the king of the Jews, yet they had not proved it, nor had he ever said so.

4. The judge's resolution to adhere to it: " What I have written I have written, and will not alter it to humour them."

(1.) Hereby an affront was put upon the chief priests, who would still be dictating. It seems, by Pilate's manner of speaking, that he was uneasy in himself for yielding to them, and vexed at them for forcing him to it, and therefore he was resolved to be cross with them; and by this inscription he insinuates, [1.] That, notwithstanding their pretences, they were not sincere in their affections to Cæsar and his government; they were willing enough to have a king of the Jews, if they could have one to their mind. [2.] That such a king as this, so mean and despicable, was good enough to be the king of the Jews; and this would be the fate of all that should dare to oppose the Roman power. [3.] That they had been very unjust and unreasonable in prosecuting this Jesus, when there was no fault to be found in him.

(2.) Hereby honour was done to the Lord Jesus. Pilate stuck to it with resolution, that he was the king of the Jews. What he had written was what God had first written, and therefore he could not alter it; for thus it was written, that Messiah the prince should be cut off, Dan. ix. 26 . This therefore is the true cause of his death; he dies because the king of Israel must die, must thus die. When the Jews reject Christ, and will not have him for their king, Pilate, a Gentile, sticks to it that he is a king, which was an earnest of what came to pass soon after, when the Gentiles submitted to the kingdom of the Messiah, which the unbelieving Jews had rebelled against.

II. The dividing of his garments among the executioners, v. 23, 24 . Four soldiers were employed, who, when they had crucified Jesus, had nailed him to the cross, and lifted it up, and him upon it, and nothing more was to be done than to wait his expiring through the extremity of pain, as, with us, when the prisoner is turned off, then they went to make a dividend of his clothes, each claiming an equal share, and so they made four parts, as nearly of the same value as they could, to every soldier a part; but his coat, or upper garment whether cloak or gown, being a pretty piece of curiosity, without seam, woven from the top throughout, they agreed to cast lots for it. Here observe, 1. The shame they put upon our Lord Jesus, in stripping him of his garments before they crucified him. The shame of nakedness came in with sin. He therefore who was made sin for us bore that shame, to roll away our reproach. He was stripped, that we might be clothed with white raiment ( Rev. iii. 18 ), and that when we are unclothed we may not be found naked. 2. The wages with which these soldiers paid themselves for crucifying Christ. They were willing to do it for his old clothes. Nothing is to be done so bad, but there will be found men bad enough to do it for a trifle. Probably they hoped to make more than ordinary advantage of his clothes, having heard of cures wrought by the touch of the hem of his garment, or expecting that his admirers would give any money for them. 3. The sport they made about his seamless coat. We read not of any thing about him valuable or remarkable but this, and this not for the richness, but only the variety of it, for it was woven from the top throughout; there was no curiosity therefore in the shape, but a designed plainness. Tradition says, his mother wove it for him, and adds this further, that it was made for him when he was a child, and, like the Israelites' clothes in the wilderness, waxed not old; but this is a groundless fancy. The soldiers thought it a pity to rend it, for then it would unravel, and a piece of it would be good for nothing; they would therefore cast lots for it. While Christ was in his dying agonies, they were merrily dividing his spoils. The preserving of Christ's seamless coat is commonly alluded to to show the care all Christians ought to take that they rend not the church of Christ with strifes and divisions; yet some have observed that the reason why the soldiers would not rend Christ's coat was not out of any respect to Christ, but because each of them hoped to have it entire for himself. And so many cry out against schism, only that they may engross all the wealth and power to themselves. Those who opposed Luther's separation from the church of Rome urged much the tunica inconsutilis—the seamless coat; and some of them laid so much stress upon it that they were called the Inconsutilistæ—The seamless. 4. The fulfilling of the scripture in this. David, in spirit, foretold this very circumstance of Christ's sufferings, in that passage, Ps. xxii. 18 . The event so exactly answering the prediction proves, (1.) That the scripture is the word of God, which foretold contingent events concerning Christ so long before, and they came to pass according to the prediction. (2.) That Jesus is the true Messiah; for in him all the Old-Testament prophecies concerning the Messiah had, and have, their full accomplishment. These things therefore the soldiers did.

III. The care that he took of his poor mother.

1. His mother attends him to his death ( v. 25 ): There stood by the cross, as near as they could get, his mother, and some of his relations and friends with her. At first, they stood near, as it is said here; but afterwards, it is probable, the soldiers forced them to stand afar off, as it is said in Matthew and Mark: or they themselves removed out of the ground. (1.) See here the tender affection of these pious women to our Lord Jesus in his sufferings. When all his disciples, except John, has forsaken him, they continued their attendance on him. Thus the feeble were as David ( Zech. xii. 8 ): they were not deterred by the fury of the enemy nor the horror of the sight; they could not rescue him nor relieve him, yet they attended him, to show their good-will. It is an impious and blasphemous construction which some of the popish writers put upon the virgin Mary standing by the cross, that thereby she contributed to the satisfaction he made for sin no less than he did, and so became a joint-mediatrix and co-adjutrix in our salvation. (2.) We may easily suppose what an affliction it was to these poor women to see him thus abused, especially to the blessed virgin. Now was fulfilled Simeon's word, A sword shall pierce through thy own soul, Luke ii. 35 . His torments were her tortures; she was upon the rack, while he was upon the cross; and her heart bled with his wounds; and the reproaches wherewith they reproached him fell on those that attended him. (3.) We may justly admire the power of divine grace in supporting these women, especially the virgin Mary, under this heavy trial. We do not find his mother wringing her hands, or tearing her hair, or rending her clothes, or making an outcry; but, with a wonderful composure, standing by the cross, and her friends with her. Surely she and they were strengthened by a divine power to this degree of patience; and surely the virgin Mary had a fuller expectation of his resurrection than the rest had, which supported her thus. We know not what we can bear till we are tried, and then we know who has said, My grace is sufficient for thee.

2. He tenderly provides for his mother at his death. It is probable that Joseph, her husband, was long since dead, and that her son Jesus had supported her, and her relation to him had been her maintenance; and now that he was dying what would become of her? He saw her standing by, and knew her cares and griefs; and he saw John standing not far off, and so he settled a new relation between his beloved mother and his beloved disciple; for he said to her, " Woman, behold thy son, for whom henceforward thou must have a motherly affection;" and to him, " Behold thy mother, to whom thou must pay a filial duty." And so from that hour, that hour never to be forgotten, that disciple took her to his own home. See here,

(1.) The care Christ took of his dear mother. He was not so much taken up with a sense of his sufferings as to forget his friends, all whose concerns he bore upon his heart. His mother, perhaps, was so taken up with his sufferings that she thought not of what would become of her; but he admitted that thought. Silver and gold he had none to leave, no estate, real or personal; his clothes the soldiers had seized, and we hear no more of the bag since Judas, who had carried it, hanged himself. He had therefore no other way to provide for his mother than by his interest in a friend, which he does here. [1.] He calls her woman, not mother, not out of any disrespect to her, but because mother would have been a cutting word to her that was already wounded to the heart with grief; like Isaac saying to Abraham, My father. He speaks as one that was now no more in this world, but was already dead to those in it that were dearest to him. His speaking in this seemingly slight manner to his mother, as he had done formerly, was designed to obviate and give a check to the undue honours which he foresaw would be given to her in the Romish church, as if she were a joint purchaser with him in the honours of the Redeemer. [2.] He directs her to look upon John as her son: "Behold him as thy son, who stands there by thee, and be as a mother to him." See here, First, An instance of divine goodness, to be observed for our encouragement. Sometimes, when God removes one comfort from us, he raises up another for us, perhaps where we looked not for it. We read of children which the church shall have after she has lost the other, Isa. xlix. 21 . Let none therefore reckon all gone with one cistern dried up, for from the same fountain another may be filled. Secondly, An instance of filial duty, to be observed for our imitation. Christ has here taught children to provide, to the utmost of their power, for the comfort of their aged parents. When David was in distress, he took care of his parents, and found out a shelter for them ( 1 Sam. xxii. 3 ); so the Son of David here. Children at their death, according to their ability, should provide for their parents, if they survive them, and need their kindness.

(2.) The confidence he reposed in the beloved disciple. It is to him he says, Behold thy mother, that is, I recommend her to thy care, be thou as a son to her to guide her ( Isa. li. 18 ); and forsake her not when she is old, Prov. xxiii. 22 . Now, [1.] This was an honour put upon John, and a testimony both to his prudence and to his fidelity. If he who knows all things had not known that John loved him, he would not have made him his mother's guardian. It is a great honour to be employed for Christ, and to be entrusted with any of his interest in the world. But, [2.] It would be a care and some charge to John; but he cheerfully accepted it, and took her to his own home, not objecting the trouble nor expense, nor his obligations to his own family, nor the ill-will he might contract by it. Note, Those that truly love Christ, and are beloved of him, will be glad of an opportunity to do any service to him or his. Nicephoras's Eccl. Hist. lib. 2 cap. 3, saith that the virgin Mary lived with John at Jerusalem eleven years, and then died. Others, that she lived to remove with him to Ephesus.

IV. The fulfilling of the scripture, in the giving of him vinegar to drink, v. 28, 29 . Observe,

1. How much respect Christ showed to the scripture ( v. 28 ): Knowing that all things hitherto were accomplished, that the scripture might be fulfilled, which spoke of his drinking in his sufferings, he saith, I thirst, that is, he called for drink.

(1.) It was not at all strange that he was thirsty; we find him thirsty in a journey ( ch. iv. 6, 7 ), and now thirsty when he was just at his journey's end. Well might he thirst after all the toil and hurry which he had undergone, and being now in the agonies of death, ready to expire purely by the loss of blood and extremity of pain. The torments of hell are represented by a violent thirst in the complaint of the rich man that begged for a drop of water to cool his tongue. To that everlasting thirst we had been condemned, had not Christ suffered for us.

(2.) But the reason of his complaining of it is somewhat surprising; it is the only word he spoke that looked like complaint of his outward sufferings. When they scourged him, and crowned him with thorns, he did not cry, O my head! or, My back! But now he cried, I thirst. For, [1.] He would thus express the travail of his soul, Isa. liii. 11 . He thirsted after the glorifying of God, and the accomplishment of the work of our redemption, and the happy issue of his undertaking. [2.] He would thus take care to see the scripture fulfilled. Hitherto, all had been accomplished, and he knew it, for this was the thing he had carefully observed all along; and now he called to mind one thing more, which this was the proper season for the performance of. By this it appears that he was the Messiah, in that not only the scripture was punctually fulfilled in him, but it was strictly eyed by him. By this it appears that God was with him of a truth —that in all he did he went exactly according to the word of God, taking care not to destroy, but to fulfil, the law and the prophets. Now, First, The scripture had foretold his thirst, and therefore he himself related it, because it could not otherwise be known, saying, I thirst; it was foretold that his tongue should cleave to his jaws, Ps. xxii. 15 . Samson, an eminent type of Christ, when he was laying the Philistines heaps upon heaps, was himself sore athirst ( Judg. xv. 18 ); so was Christ, when he was upon the cross, spoiling principalities and powers. Secondly, The scripture had foretold that in his thirst he should have vinegar given him to drink, Ps. lxix. 21 . They had given him vinegar to drink before they crucified him ( Matt. xxvii. 34 ), but the prophecy was not exactly fulfilled in that, because that was not in his thirst; therefore now he said, I thirst, and called for it again: then he would not drink, but now he received it Christ would rather court an affront than see any prophecy unfulfilled. This should satisfy us under all our trials, that the will of God is done, and the word of God accomplished.

2. See how little respect his persecutors showed to him ( v. 29 ): There was set a vessel full of vinegar, probably according to the custom at all executions of this nature; or, as others think, it was now set designedly for an abuse to Christ, instead of the cup of wine which they used to give to those that were ready to perish; with this they filled a sponge, for they would not allow him a cup, and they put it upon hyssop, a hyssop-stalk, and with this heaved it to his mouth; hyssopo perithentes — they stuck it round with hyssop; so it may be taken; or, as others, they mingled it with hyssop-water, and this they gave him to drink when he was thirsty; a drop of water would have cooled his tongue better than a draught of vinegar: yet this he submitted to for us. We had taken the sour grapes, and thus his teeth were set on edge; we had forfeited all comforts and refreshments, and therefore they were withheld from him. When heaven denied him a beam of light earth denied him a drop of water, and put vinegar in the room of it.

V. The dying word wherewith he breathed out his soul ( v. 30 ): When he had received the vinegar, as much of it as he thought fit, he said, It is finished; and, with that, bowed his head, and gave up the ghost. Observe,

1. What he said, and we may suppose him to say it with triumph and exultation, Tetelestai — It is finished, a comprehensive word, and a comfortable one. (1.) It is finished, that is, the malice and enmity of his persecutors had now done their worst; when he had received that last indignity in the vinegar they gave him, he said, "This is the last; I am now going out of their reach, where the wicked cease from troubling. " (2.) It is finished, that is, the counsel and commandment of his Father concerning his sufferings were now fulfilled; it was a determinate counsel, and he took care to see every iota and tittle of it exactly answered, Acts ii. 23 . He had said, when he entered upon his sufferings, Father, thy will be done; and now he saith with pleasure, It is done. It was his meat and drink to finish his work ( ch. iv. 34 ), and the meat and drink refreshed him, when they gave him gall and vinegar. (3.) It is finished, that is, all the types and prophecies of the Old Testament, which pointed at the sufferings of the Messiah, were accomplished and answered. He speaks as if, now that they had given him the vinegar, he could not bethink himself of any word in the Old Testament that was to be fulfilled between him and his death but it had its accomplishment; such as, his being sold for thirty pieces of silver, his hands and feet being pierced, his garments divided, &c.; and now that this is done. It is finished. (4.) It is finished, that is, the ceremonial law is abolished, and a period put to the obligation of it. The substance is now come, and all the shadows are done away. Just now the veil is rent, the wall of partition is taken down, even the law of commandments contained in ordinances, Eph. ii. 14, 15 . The Mosaic economy is dissolved, to make way for a better hope. (5.) It is finished, that is, sin is finished, and an end made of transgression, by the bringing in of an everlasting righteousness. It seems to refer to Dan. ix. 24 . The Lamb of God was sacrificed to take away the sin of the world, and it is done, Heb. ix. 26 . (6.) It is finished, that is, his sufferings were now finished, both those of his soul and those of his body. The storm is over, the worst is past; all his pains and agonies are at an end, and he is just going to paradise, entering upon the joy set before him. Let all that suffer for Christ, and with Christ, comfort themselves with this, that yet a little while and they also shall say, It is finished. (7.) It is finished, that is, his life was now finished, he was just ready to breathe his last, and now he is no more in this world, ch. xvii. 11 . This is like that of blessed Paul ( 2 Tim. iv. 7 ), I have finished my course, my race is run, my glass is out, mene, mene—numbered and finished. This we must all come to shortly. (8.) It is finished, that is, the work of man's redemption and salvation is now completed, at least the hardest part of the undertaking is over; a full satisfaction is made to the justice of God, a fatal blow given to the power of Satan, a fountain of grace opened that shall ever flow, a foundation of peace and happiness laid that shall never fail. Christ had now gone through with his work, and finished it, ch. xvii. 4 . For, as for God, his work is perfect; when I begin, saith he, I will also make an end. And, as in the purchase, so in the application of the redemption, he that has begun a good work will perform it; the mystery of God shall be finished.

25-27. Now there stood by the cross of Jesus his mother, and his mother's sister, Mary, wife of Cleophas-- This should be read, as in the Margin, "Clopas," the same as "Alpheus" ( Mt 10:3 ). The "Cleopas" of Lu 24:18 was a different person.