Hedwig

The apostle proves what he had advanced in the last chapter, that the Jews cannot be justified by the works of the written law, nor by any works, unless joined with faith in the Messias, their Redeemer. This he shews by the example of Abraham, who is said to have been justified by believing; 2. and this was before he was circumcised; 3. and long before the law of Moses. Justification was then given without the works of that law. --- What advantage shall we say, then, that Abraham hath found, who is our father according to the flesh? This seems the true construction and sense: rather than what did he find according to the flesh, as some expound it. (Witham)

If Abraham were justified by works, or by his own works, he might have glory, and be commended by men, who judge only according to outward appearances; but not with God: that is, he could not be truly justified, so as to deserve a reward in heaven, without faith and the grace of God. (Witham) --- Not with God. Whatever glory or applause such works might procure from men, they would be of no value in the sight of God. (Challoner)

For what saith the Scripture? Abraham believed God, and it was reputed to him unto justice.[1] The Scripture, therefore, teacheth us that he became just by his faith. And as he had this faith by the grace of God, grace was the cause of his justification, and not any works without grace. And when it is said, it was reputed to him, we must not understand an imputation of being just without a true and interior justice: for to be reputed just in the sight of God, who sees the heart, and sanctifies the soul by his interior grace, is the only true justice that can make a man acceptable to God. As not to have our sins imputed in the sight of God, is to have them forgiven, and to be free from our sins. (Witham) --- Reputed, &c. By God, who reputeth nothing otherwise than it is. However, we may gather from this word, that when we are justified, our justification preceedeth from God's free grace and bounty; and not from any efficacy which any act of ours could have of its own nature, abstracting from God's grace. (Challoner)

Et reputatum est illi ad justitiam, Greek: kai elogisthe auto eis dikaiosunen. The Greek word is sometimes translated in the Vulgate Latin, by imputare, or accepto ferre.

Now to him that worketh, &c. a reward may be looked upon as due for his works, and not bestowed upon him as a free gift; but when it is said he believed and was justified, (this belief or faith was always a liberal gift of God) and when no mention is made of his works, it appears that such a justification and sanctification are not from the works of the written law, nor from any works he could do of himself, but that they are according to the purpose, or decree of grace. (Witham) --- Such a man, says the apostle, challenges his reward as a debt, due to his own performance; whereas he who worketh not, that is, who presumeth not upon any works done by his own strength; but seeketh justice through faith and grace, is freely justified by God's grace. (Challoner)

Abraham, before his vocation, was an idolater, according to Josephus; (Jewish Antiquities, lib. i. chap. viii.) according to some of the Rabbins, and as the Scripture itself seems to insinuate, Josue chap. xxiv; Isaias xliii; Wisdom x; Judith v. He did not then merit his vocation to the faith by his works. But when God had called him, and made him depart from his country, when he promised to him an innumerable posterity, Abraham believed in his promises, and it was reputed to him unto justice, that his faith and his justice were the pure gift of God. His faith was not a dead and speculative faith only, but an active faith, a faith animated by charity, as appears from the sequel of his life. (Calmet)

As David, &c. That is, David accounted a man happy in being justified by God's grace, and not by his own works, when he said: "Blessed are they whose iniquities are forgiven by the mercies of God, and whose sins are covered; that is, covered so as to be no more, even in the sight of God. (Witham)

Blessed are they whose iniquities are forgiven, and whose sins are covered. That is, blessed are those who, by doing penance, have obtained pardon and remission of their sins, and also are covered; that is, newly clothed with the habit of grace, and vested with the stole of charity. (Challoner) --- When it is said that the sins of man are covered, we must not imagine that they still remain, but on account of the goodness of God will not be punished, as the Lutherans contend; for the justice of God could not suffer this: but by it we must understand that they are entirely blotted out, and neither exist, nor are considered any longer by God. Still, we must not conclude that man is blessed, as soon as sin is remitted; since the same psalmist, in another place, ascribes happiness to man when he walks in the law of the Lord, and when he keeps judgment and does justice. (Psalms i; cv; and cviii.) And our Saviour says, If you know these things, blessed shall you be if you do them. (St. John xiii.) (Estius) --- Moreover, if sins were never blotted out, but only covered, why did the royal prophet pray to the Almighty, saying: blot out all mine iniquities; and in different parts of the 50th psalm and psalm cviii, speaking of the egregious sinner, he says: let the sin of his mother not be blotted out; which would mean nothing at all, if sins were never blotted out? (Haydock)

Blessed is the man to whom the Lord hath not imputed sin. That is, blessed is the man who hath retained his baptismal innocence, that no grievous sin can be imputed to him. And likewise, blessed is the man who, after falling into sin hath done penance, and leads a virtuous life by frequenting the sacraments necessary for obtaining the grace to prevent a relapse, that sin is no more imputed to him. (Challoner)

1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before God. 3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, 7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. 8 Blessed is the man to whom the Lord will not impute sin.

Here the apostle proves that Abraham was justified not by works, but by faith. Those that of all men contended most vigorously for a share in righteousness by the privileges they enjoyed, and the works they performed, were the Jews, and therefore he appeals to the case of Abraham their father, and puts his own name to the relation, being a Hebrew of the Hebrews: Abraham our father. Now surely his prerogative must needs be as great as theirs who claim it as his seed according to the flesh. Now what has he found? All the world is seeking; but, while the most are wearying themselves for very vanity, none can be truly reckoned to have found, but those who are justified before God; and thus Abraham, like a wise merchant, seeking goodly pearls, found this one pearl of great price. What has he found, kata sarka — as pertaining to the flesh, that is, by circumcision and his external privileges and performances? These the apostle calls flesh, Phil. iii. 3 . Now what did he get by these? Was he justified by them? Was it the merit of his works that recommended him to God's acceptance? No, by no means, which he proves by several arguments.

I. If he had been justified by works, room would have been left for boasting, which must for ever be excluded. If so, he hath whereof to glory ( v. 2 ), which is not to be allowed. "But," might the Jews say, "was not his name made great ( Gen. xii. 2 ), and then might not he glory?" Yes, but not before God; he might deserve well of men, but he could never merit of God. Paul himself had whereof to glory before men, and we have him sometimes glorying in it, yet with humility; but nothing to glory in before God, 1 Cor. iv. 4 ; Phil. iii. 8, 9 . So Abraham. Observe, He takes it for granted that man must not pretend to glory in any thing before God; no, not Abraham, as great and as good a man as he was; and therefore he fetches an argument from it: it would be absurd for him that glorieth to glory in any but the Lord.

II. It is expressly said that Abraham's faith was counted to him for righteousness. What saith the scripture? v. 3 . In all controversies in religion this must be our question, What saith the scripture? It is not what this great man, and the other good man, say, but What saith the scripture? Ask counsel at this Abel, and so end the matter, 2 Sam. ii. 18 . To the law, and to the testimony ( Isa. viii. 20 ), thither is the last appeal. Now the scripture saith that Abraham believed, and this was counted to him for righteousness ( Gen. xv. 6 ); therefore he had not whereof to glory before God, it being purely of free grace that it was so imputed, and having not in itself any of the formal nature of a righteousness, further than as God himself was graciously pleased so to count it to him. It is mentioned in Genesis, upon occasion of a very signal and remarkable act of faith concerning the promised seed, and is the more observable in that it followed upon a grievous conflict he had had with unbelief; his faith was now a victorious faith, newly returned from the battle. It is not the perfect faith that is required to justification (there may be acceptable faith where there are remainders of unbelief), but the prevailing faith, the faith that has the upper hand of unbelief.

III. If he had been justified by faith, the reward would have been of debt, and not of grace, which is not to be imagined. This is his argument ( v. 4, 5 ): Abraham's reward was God himself; so he had told him but just before ( Gen. xv. 1 ), I am thy exceeding great reward. Now, if Abraham had merited this by the perfection of his obedience, it had not been an act of grace in God, but Abraham might have demanded it with as much confidence as ever any labourer in the vineyard demanded the penny he had earned. But this cannot be; it is impossible for man, much more guilty man, to make God a debtor to him, Rom. xi. 35 . No, God will have free grace to have all the glory, grace for grace's sake, John i. 16 . And therefore to him that worketh not —that can pretend to no such merit, nor show any worth or value in his work, which may answer such a reward, but disclaiming any such pretension casts himself wholly upon the free grace of God in Christ, by a lively, active, obedient faith—to such a one faith is counted for righteousness, is accepted of God as the qualification required in all those that shall be pardoned and saved. Him that justifieth the ungodly, that is, him that was before ungodly. His former ungodliness was no bar to his justification upon his believing: ton asebe — that ungodly one, that is, Abraham, who, before his conversion, it should seem, was carried down the stream of the Chaldean idolatry, Josh. xxiv. 2 . No room therefore is left for despair; though God clears not the impenitent guilty, yet through Christ he justifies the ungodly.

First: Abraham was justified by faith.

1-3. What shall we say then that Abraham, our father as pertaining to the flesh, hath found?-- that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."

4-5. Now to him that worketh-- as a servant for wages.

is the reward not reckoned of grace-- as a matter of favor.

but of debt-- as a matter of right.

6-8. David also describeth-- "speaketh," "pronounceth."

the blessedness of the man unto whom the Lord imputeth righteousness without works-- whom, though void of all good works, He, nevertheless, regards and treats as righteous.

To David himself; for understanding.

1. To David himself; for understanding; by which it is understood that not by the merits of works, but by the grace of God, man is delivered, confessing his sins.

2. "Blessed are they whose unrighteousness is forgiven, and whose sins are covered"

(ver. 1): and whose sins are buried in oblivion. "Blessed is the man to whom the Lord hath not imputed sin, nor is there guile in his mouth"

(ver. 2): nor has he in his mouth boastings of righteousness, when his conscience is full of sins.

3. "Because I kept silence, my bones waxed old:" because I made not with my mouth "confession unto salvation," all firmness in me has grown old in infirmity. "Through my roaring all the day long"

(ver. 5); hearing the word of confession in the heart, before it was uttered with the voice.

6. "For this shall every one that is holy pray unto Thee in an acceptable time:" for this wickedness of heart shall every one that is righteous pray unto Thee. For not by their own merits will they be holy, but by that acceptable time, that is, at His coming, who redeemed us from sin. "Nevertheless in the flood of great waters they shall not come nigh him"

(ver. 11): and glory in Him, all ye who understand that it is right to be subject unto Him, that so ye may be placed above all things beside.

Understanding; (Protestants mascil.; Haydock) shewing how he was brought to acknowledge his fault, and by penance to obtain pardon, (Worthington) justly giving the glory to God's grace. (St. Augustine) --- Alexandrian Septuagint, ["A psalm] to David," of understanding; which is taken from some other copy. (Haydock) --- Some suppose this word has been inserted from ver 8. (Abenezra) --- But there are several other psalms which have this title, (Haydock) intimating either that they contain great mysteries, (Eusebius) or that they are easy to understand. (Agellius) --- This is wholly of a moral nature. The Jews styled it the heart of David, because it displays his sentiments of contrition. (Calmet) --- He composed it most probably after Nathan had engaged him to confess his fault. [2 Kings xii.] (Bellarmine) --- It might be used on the solemn feast of expiation. (Grotius, Numbers xxix. 7.) --- the Fathers explain it of the grace which we receive in baptism and in penance. (St. Augustine; St. Gregory, &c.) (Calmet) --- Are they. Hebrew, "The blessings of him whose iniquity." (Pagnin) --- But the sense is the same, and St. Paul follows the Septuagint, which gives their version the highest authority, Romans iv. 7. --- Sins; or, "who is screened from the punishment of sin." (Prin. disc.) Sin has often this signification; and the psalmist would otherwise seem to say less than he had already expressed. (Berthier) --- Covered, by charity, (1 Peter iv.) as a physician covers a wound, to remove it entirely; and we must cover our former transgressions, by doing good works. (St. Gregory) --- Then our sins will not appear at the day of judgment, (St. Jerome) nor be punished, as they are wholly destroyed. The Pelagians calumniated Catholics, as if they taught that sins were only shaven, as it were, the roots still remaining; which St. Augustine (contra 2 ep. Pelag. i. 13.) says, "None affirmeth but an infidel." Thus the doctrine of Calvin is condemned; who abuses these texts to prove that sins are only covered, and still remain even in the most just; which is contrary to innumerable passages of Scripture, (Isaias vi., John i., 1 Corinthians vi., &c.) and injurious to the perfections of God, and to the redemption of Christ, as well as to the saints in heaven, who are thus represented as still infected with all their sins. (Worthington) --- This doctrine is now almost abandoned by Protestants, as it is contrary both to sound philosophy and divinity: for sin is nothing physical, but a want of moral rectitude. (Berthier) --- God cannot fail to punish sin, wherever it really subsists. His spirit is surely free from guile. He cannot suppose that we are just by imputation of Christ's justice, unless we be really so. (Haydock) --- By means of the sacraments the sinner becomes just, and God sees nothing in him deserving of punishment. (Calmet) --- "If any one wishes his sins to be covered, let him manifest them to God, by the voice of confession." (St. Gregory) --- But, replies a Lutheran commentator, "God does not forget sin." What is this to the purpose, as long as the sin does not subsist in the offender? He allows that "the pardon of sin is inseparable from sanctification." Renew a right spirit within my bowels, Psalm l. 12. (Berthier) --- The man who has felt real compunction, will be able to form a true notion of the happiness of a reconciliation. (Calmet) --- Covering may allude to the custom of writing on wax, which might easily be effaced. Our sins are recorded in the book of God's justice. (Menochius)

Spirit. Symmachus has "heart," or "mouth." (Calmet) --- The latter is also in some copies of the Septuagint. (Eusebius) --- The Roman and Alexandrian Septuagint have it, though Grabe substitutes spirit, (Haydock) which is recognised by St. Jerome (ad. Sun.), Hebrew, &c. Nothing is so contrary to true repentance as hypocrisy. (St. Augustine, &c.) (Calmet) --- If we do not co-operate with God's grace, our sins will never be effaced, though, before remission, our works can only dispose us to receive pardon. "God (and meritorious) works follow." (St. Augustine) (Worthington)

Sin. Or as some psalters read, "of my heart," with the Septuagint, Cassiodorus, &c. (Calmet) --- "I know that thou wilt readily forgive the sins which are fully laid open before thee." (St. Jerome) --- David no sooner perceived that he was the unjust man (Haydock) whom Nathan had described, than he exclaimed, "I have sinned;" and at the same moment God forgave him, 2 Kings xii. 7. (Calmet) --- If this psalm relate to his repentance, it seems he had already had recourse to God; but this is doubtful, as he appears to have entered into himself only after the prophet's reproach. Nothing can more effectually give peace to the soul than an humble confession, which costs human pride a great deal, when it must be made to our brethren. (Berthier) --- The Jews were sometimes obliged to confess to God's minister, Leviticus iv. 5., and Numbers v. 7. (Menochius)

Glory, which is lawful when God is the object, 1 Corinthians i. 31. My glory I will not give to another, Isaias xlii. 8. (Calmet) --- Hebrew, "praise him." (St. Jerome) (Haydock) --- Joy is the end of true penance, to which the prophet invites all. (Worthington)

1 Blessed is he whose transgression is forgiven, whose sin is covered. 2 Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. 3 When I kept silence, my bones waxed old through my roaring all the day long. 4 For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah. 5 I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord ; and thou forgavest the iniquity of my sin. Selah. 6 For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.

This psalm is entitled Maschil, which some take to be only the name of the tune to which it was set and was to be sung. But others think it is significant; our margin reads it, A psalm of David giving instruction, and there is nothing in which we have more need of instruction than in the nature of true blessedness, wherein it consists and the way that leads to it—what we must do that we may be happy. There are several things in which these verses instruct us. In general, we are here taught that our happiness consists in the favour of God, and not in the wealth of this world—in spiritual blessings, and not the good things of this world. When David says ( Ps. i. 1 ), Blessed is the man that walks not in the counsel of the ungodly, and ( Ps. cxix. 1 ), Blessed are the undefiled in the way, the meaning is, "This is the character of the blessed man; and he that has not this character cannot expect to be happy:" but when it is here said, Blessed is the man whose iniquity is forgiven, the meaning is, "This is the ground of his blessedness: this is that fundamental privilege from which all the other ingredients of his blessedness flow." In particular, we are here instructed,

I. Concerning the nature of the pardon of sin. This is that which we all need and are undone without; we are therefore concerned to be very solicitous and inquisitive about it. 1. It is the forgiving of transgression. Sin is the transgression of the law. Upon our repentance, the transgression is forgiven; that is, the obligation to punishment which we lay under, by virtue of the sentence of the law, is vacated and cancelled; it is lifted off (so some read it), that by the pardon of it we may be eased of a burden, a heavy burden, like a load on the back, that makes us stoop, or a load on the stomach, that makes us sick, or a load on the spirits, that makes us sink. The remission of sins gives rest and relief to those that were weary and heavily laden, Matt. xi. 28 . 2. It is the covering of sin, as nakedness is covered, that it may not appear to our shame, Rev. iii. 18 . One of the first symptoms of guilt in our first parents was blushing at their own nakedness. Sin makes us loathsome in the sight of God and utterly unfit for communion with him, and, when conscience is awakened, it makes us loathsome to ourselves too; but, when sin is pardoned, it is covered with the robe of Christ's righteousness, like the coats of skins wherewith God clothed Adam and Eve (an emblem of the remission of sins), so that God is no longer displeased with us, but perfectly reconciled. They are not covered from us (no; My sin is ever before me ) nor covered from God's omniscience, but from his vindictive justice. When he pardons sin he remembers it no more, he casts it behind his back, it shall be sought for and not found, and the sinner, being thus reconciled to God, begins to be reconciled to himself. 3. It is the not imputing of iniquity, not laying it to the sinner's charge, not proceeding against him for it according to the strictness of the law, not dealing with him as he deserves. The righteousness of Christ being imputed to us, and we being made the righteousness of God in him, our iniquity is not imputed, God having laid upon him the iniquity of us all and made him sin for us. Observe, Not to impute iniquity is God's act, for he is the Judge. It is God that justifies.

II. Concerning the character of those whose sins are pardoned: in whose spirit there is no guile. He does not say, "There is no guilt " (for who is there that lives and sins not?), but no guile; the pardoned sinner is one that does not dissemble with God in his professions of repentance and faith, nor in his prayers for peace or pardon, but in all these is sincere and means as he says—that does not repent with a purpose to sin again, and then sin with a purpose to repent again, as a learned interpreter glosses upon it. Those that design honestly, that are really what they profess to be, are Israelites indeed, in whom is no guile.

III. Concerning the happiness of a justified state: Blessednesses are to the man whose iniquity is forgiven, all manner of blessings, sufficient to make him completely blessed. That is taken away which incurred the curse and obstructed the blessing; and then God will pour out blessings till there be no room to receive them. The forgiveness of sin is that article of the covenant which is the reason and ground of all the rest. For I will be merciful to their unrighteousness, Heb. viii. 12 .

IV. Concerning the uncomfortable condition of an unhumbled sinner, that sees his guilt, but is not yet brought to make a penitent confession of it. This David describes very pathetically, from his own sad experience ( v. 3, 4 ): While I kept silence my bones waxed old. Those may be said to keep silence who stifle their convictions, who, when they cannot but see the evil of sin and their danger by reason of it, ease themselves by not thinking of it and diverting their minds to something else, as Cain to the building of a city,—who cry not when God binds them, —who will not unburden their consciences by a penitent confession, nor seek for peace, as they ought, by faithful and fervent prayer,—and who choose rather to pine away in their iniquities than to take the method which God has appointed of finding rest for their souls. Let such expect that their smothered convictions will be a fire in their bones, and the wounds of sin, not opened, will fester, and grow intolerably painful. If conscience be seared, the case is so much the more dangerous; but if it be startled and awake, it will be heard. The hand of divine wrath will be felt lying heavily upon the soul, and the anguish of the spirit will affect the body; to the degree David experienced it, so that when he was young his bones waxed old; and even his silence made him roar all the day long, as if he had been under some grievous pain and distemper of body, when really the cause of all his uneasiness was the struggle he felt in his own bosom between his convictions and his corruptions. Note, He that covers his sin shall not prosper; some inward trouble is required in repentance, but there is much worse in impenitency.

V. Concerning the true and only way to peace of conscience. We are here taught to confess our sins, that they may be forgiven, to declare them, that we may be justified. This course David took: I acknowledged my sin unto thee, and no longer hid my iniquity, v. 5 . Note, Those that would have the comfort of the pardon of their sins must take shame to themselves by a penitent confession of them. We must confess the fact of sin, and be particular in it ( Thus and thus have I done ), confess the fault of sin, aggravate it, and lay a load upon ourselves for it ( I have done very wickedly ), confess the justice of the punishment we have been under for it ( The Lord is just in all that is brought upon us ), and that we deserve much worse— I am no more worthy to be called thy son. We must confess sin with shame and holy blushing, with fear and holy trembling.

VI. Concerning God's readiness to pardon sin to those who truly repent of it: " I said, I will confess (I sincerely resolved upon it, hesitated no longer, but came to a point, that I would make a free and ingenuous confession of my sins) and immediately thou forgavest the iniquity of my sin, and gavest me the comfort of the pardon in my own conscience; immediately I found rest to my soul." Note, God is more ready to pardon sin, upon our repentance, than we are to repent in order to the obtaining of pardon. It was with much ado that David was here brought to confess his sins; he was put to the rack before he was brought to do it ( v. 3, 4 ), he held out long, and would not surrender till it came to the last extremity; but, when he did offer to surrender, see how quickly, how easily, he obtained good terms: "I did but say, I will confess, and thou forgavest. " Thus the father of the prodigal saw his returning son when he was yet afar off, and ran to meet him with the kiss that sealed his pardon. What an encouragement is this to poor penitents, and what an assurance does it give us that, if we confess our sins, we shall find God, not only faithful and just, but gracious and kind, to forgive us our sins!

7 Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah. 8 I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. 9 Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. 10 Many sorrows shall be to the wicked: but he that trusteth in the Lord , mercy shall compass him about. 11 Be glad in the Lord , and rejoice, ye righteous: and shout for joy, all ye that are upright in heart.

David is here improving the experience he had had of the comfort of pardoning mercy.

I. He speaks to God, and professes his confidence in him and expectation from him, v. 7 . Having tasted the sweetness of divine grace to a penitent sinner, he cannot doubt of the continuance of that grace to a praying saint, and that in that grace he should find both safety and joy. 1. Safety: " Thou art my hiding-place; when by faith I have recourse to thee I see all the reason in the world to be easy, and to think myself out of the reach of any real evil. Thou shalt preserve me from trouble, from the sting of it, and from the strokes of it as far as is good for me. Thou shalt preserve me from such trouble as I was in while I kept silence, " v. 3 . When God has pardoned our sins, if he leaves us to ourselves, we shall soon run as far in debt again as ever and plunge ourselves again into the same gulf; and therefore, when we have received the comfort of our remission, we must fly to the grace of God to be preserved from returning to folly again, and having our hearts again hardened through the deceitfulness of sin. God keeps his people from trouble by keeping them from sin. 2. Joy: "Thou shalt not only deliver me, but compass me about with songs of deliverance; which way soever I look I shall see occasion to rejoice and to praise God; and my friends also shall compass me about in the great congregation, to join with me in songs of praise: they shall join their songs of deliverance with mine. As every one that is godly shall pray with me, so they shall give thanks with me."

II. He turns his speech to the children of men. Being himself converted, he does what he can to strengthen his brethren ( Luke xxii. 32 ): I will instruct thee, whoever thou art that desirest instruction, and teach thee in the way which thou shalt go, v. 8 . This, in another of his penitential psalms, he resolves that when God should have restored to him the joy of his salvation he would teach transgressors his ways, and do what he could to convert sinners to God, as well as to comfort those that were converted, Ps. li. 12, 13 . When Solomon became a penitent he immediately became a preacher, Eccl. i. 1 . Those are best able to teach others the grace of God who have themselves had the experience of it: and those who are themselves taught of God ought to tell others what he has done for their souls ( Ps. lxvi. 16 ) and so teach them. I will guide thee with my eye. Some apply this to God's conduct and direction. He teaches us by his word and guides us with his eye, by the secret intimations of his will in the hints and turns of Providence, which he enables his people to understand and take direction from, as a master makes a servant know his mind by a wink of his eye. When Christ turned and looked upon Peter he guided him with his eye. But it is rather to be taken as David's promise to those who sat under his instruction, his own children and family especially: " I will counsel thee; my eye shall be upon thee " (so the margin reads it); "I will give thee the best counsel I can and then observe whether thou takest it or no." Those that are taught in the word should be under the constant inspection of those that teach them; spiritual guides must be overseers. In this application of the foregoing doctrine concerning the blessedness of those whose sins are pardoned we have a word to sinners and a word to saints; and this is rightly dividing the word of truth and giving to each their portion.

1. Here is a word of caution to sinners, and a good reason is given for it. (1.) The caution is, not to be unruly and ungovernable: Be you not as the horse and the mule, which have no understanding, v. 9 . When the psalmist would reproach himself for the sins he repented of he compared himself to a beast before God ( so foolish have I been and ignorant, Ps. lxxiii. 22 ) and therefore warns others not to be so. It is our honour and happiness that we have understanding, that we are capable of being governed by reason and of reasoning with ourselves. Let us therefore use the faculties we have, and act rationally. The horse and mule must be managed with bit and bridle, lest they come near us, to do us a mischief, or (as some read it) that they may come near to us, to do us service, that they may obey us, Jam. iii. 3 . Let us not be like them; let us not be hurried by appetite and passion, at any time, to go contrary to the dictate of right reason and to our true interest. If sinners would be governed and determined by these, they would soon become saints and would not go a step further in their sinful courses; where there is renewing grace there is no need of the bit and bridle of restraining grace. (2.) The reason for this caution is because the way of sin which we would persuade you to forsake will certainly end in sorrow ( v. 10 ): Many sorrows shall be to the wicked, which will not only spoil their vain and carnal mirth, and put an end to it, but will make them pay dearly for it. Sin will have sorrow, if not repented of, everlasting sorrow. It was part of the sentence, I will greatly multiply thy sorrows. "Be wise for yourselves therefore, and turn from your wickedness, that you may prevent those sorrows, those many sorrows."

2. Here is a word of comfort to saints, and a good reason is given for that too. (1.) They are assured that if they will but trust in the Lord, and keep closely to him, mercy shall compass them about on every side ( v. 10 ), so that they shall not depart from God, for that mercy shall keep them in, nor shall any real evil break in upon them, for that mercy shall keep it out. (2.) They are therefore commanded to be glad in the Lord, and to rejoice in him, to such a degree as even to shout for joy, v. 11 . Let them be so transported with this holy joy as not to be able to contain themselves; and let them affect others with it, that they also may see that a life of communion with God is the most pleasant and comfortable life we can live in this world. This is that present bliss which the upright in heart, and they are only, are entitled to and qualified for.

1-2. (Compare Ro 4:6 ).

forgiven-- literally, "taken away," opposed to retain ( Joh 20:23 ).

covered-- so that God no longer regards the sin ( Psa 85:3 ).

5. A prompt fulfilment of the purposed confession is followed by a prompt forgiveness.

11. The righteous and upright, or those conforming to the divine teaching for securing the divine blessing, may well rejoice with shouting.

In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they bode one upon another, he began to say to his disciples first of all, Beware you of the leaven of the Pharisees, which is hypocrisy.2. For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.3. Therefore whatsoever you have spoken in darkness shall be heard in the light; and that which you have spoken in the ear in closets shall be proclaimed upon the housetops.

The Pharisees sought indeed to catch Jesus in His talk, that they might lead away the people from Him. But this design of theirs is reversed. For the people came all the more to Him gathered together by thousands, and so desirous to attach themselves to Christ, that they pressed one upon another. So mighty a thing is truth, so feeble every where deceit. Whence it is said, And when there were gathered together a great multitude, insomuch that they bode upon one another, he began to say to his disciples, Beware you of the leaven of tile Pharisees, which is hypocrisy.

For they were false accusers; therefore Christ warned His disciples against them.

When leaven is praised it is as composing the bread of life, but when blamed it signifies a lasting and bitter maliciousness.

He calls their hypocrisy leaven, as perverting and corrupting the intentions of the men in whom it has sprung up. For nothing so changes the characters of men as hypocrisy.

For as a little leaven leavens a whole lump of meal, so hypocrisy will rob the mind of all the purity and integrity of its virtues.

Our Lord has introduced a most forcible argument for preserving simplicity, and being zealous for the faith, that we should not after the manner of faithless Jews put one thing in practice, while in words we pretend another, namely, that at the last day the hidden thoughts accusing or else excusing one another, shall be seen to reveal the secrets of our mind. Whence it is added, There is nothing hid which shall not be revealed.

He either then says this concerning that time when God shall judge the secrets of men, or He says it because however much a man may endeavor to hide the good deeds of another by discredit, good of its own nature cannot be concealed.

As if He says to His disciples, Although now some call you deceivers and wizards, time shall reveal all things and convict them of calumny, while it makes known your virtue. Therefore whatsoever things I have spoken to you in the small corner of Palestine, these boldly and with open brow, casting away all fear, proclaim to the whole world. And therefore He adds, Whatsoever you have spoken in darkness shall be heard in light.

Or He says this, because all the things which the Apostles of old spoke and suffered amid the darkness of oppression and the gloom of the prison, are now that the Church is made known through the world and their acts are read, publicly proclaimed. The words, shall be proclaimed on the housetops, are spoken according to the manner of the country of Palestine, where they are accustomed to live on the housetops. For their roofs were not after our way raised to a point, but flat shaped, and level at the top. Therefore He says, proclaimed on the housetops; that is, spoken openly in the hearing of all men.

Or this is addressed to the Pharisees; as if He said, O Pharisees, what you have spoken in darkness, that is, all your endeavors to tempt me in the secrets of your hearts, shall be heard in the light, for I am the light, and in My light shall be known whatsoever your darkness devises. And what you have spoken in the ear and in closets, that is, whatsoever in whispers you have poured into one another’s ears, shall be proclaimed on the housetops, that is, was as audible to me as if it had been cried aloud on the housetops. Herein also you may understand that the light is the Gospel, but the housetop the lofty souls of the Apostles. But whatever things the Pharisees plotted together, were afterwards divulged and heard in the light of the Gospel, the great Herald, the Holy Spirit, presiding over the souls of the Apostles.

And I say to you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.5. But I will forewarn you whom you shall fear: Fear him, which after he has killed has power to cast into hell, yes, I say to you, Fear him.6. Are not five sparrows sold for two farthings, and not one of them is forgotten before God?7. But even the very hairs of your head are all numbered. Fear not therefore: you are of more value than many sparrows.

Since unbelief springs from two causes, either from a deeply-seated malice or a sudden fear; lest any one from terror should be compelled to deny the God whom he acknowledges in his heart, He well adds, And I say to you my friends, Be not afraid of them that kill the body, etc.

For it is not absolutely to every one that this discourse seems to apply, but to those who love God with their whole heart to whom it belongs to say, Who shall separate us from the love of Christ? But they who are not such, are tottering, and ready to fall down. Moreover out Lord says, Greater love has no man than this, that a man lay down his life for his friends. How then is it not most ungrateful to Christ not to repay Him what we receive?

He tells us also, that that death is not terrible for which at a far more costly rate of interest immortality is to be purchased.

We must then consider that crowns and honors are prepared for the labors of those upon whom men are continually venting forth their indignation, and to them the death of the body is the end of their persecutions. Whence He adds, And after this have nothing more that they can do.

Their rage then is but useless raving, who cast the lifeless limbs of martyrs to be torn in pieces by wild beasts and birds, seeing that they can in no wise prevent the omnipotence of God from quickening and bringing them to life again.

Observe how our Lord makes His disciples superior to all, by exhorting them to despise that very death which is terrible to all. At the same time also he brings them proofs of the immortality of the soul: adding, I will forewarn you whom you shall fear: fear him, which after he has killed has power to cast into hell.

For our natural death is not the end of punishment; and therefore He concludes that death is the cessation of bodily punishment, but the punishment of the soul is everlasting. And God alone is to be feared, to whose power nature prescribes not, but is herself subject; adding, Yes, I say to you, Fear him.

Here observe, that upon sinners death is sent as a punishment, since they are here tormented by destruction, and afterwards thrust down into hell. But if you will sift the words you will understand something farther. For He says not, "Who casts into hell," but has power to cast. For not every one dying in sin is forthwith thrust down into hell, but there is sometimes pardon given for the sake of the offerings and prayers which are made for the dead.

Our Lord then had instilled the virtue of simplicity, had awakened a courageous spirit. Their faith alone was wavering, and well did He strengthen it by adding with respect to things of less value, Are not five sparrows sold for two farthings? and not one of them is forgotten before God. As if He said, If God forgets not the sparrows, how can He man?

The dipondius is a coin of the lightest weight, and equal to two asses.

Now that which in number is one is in weight an ass, but that which is two is a dipondius.

But perhaps some one will say, How is it that the Apostle says, Does the Lord care for oxen? whereas an ox is of more value than a sparrow; but to care for is one thing, to have knowledge another.

Literally, hereby is signified the quickness of the Divine foresight, which reaches even to the least things. But mystically, the five sparrows justly represent the spiritual senses, which have perception of high and heavenly things: beholding God, hearing the Divine voice, tasting of the bread of life, smelling the perfume of Christ’s anointing, handling the Word of Life. And these being sold for two farthings, that is, being lightly esteemed by those who count as perishing whatever is of the Spirit, are not forgotten before God. But God is said to be forgetful of some because of their iniquities.

Or these five senses are sold for two farthings, that is, the New and Old Testament, and are therefore not forgotten by God. Of those whose senses are given up to the word of life that they may be fit for the spiritual food, the Lord is ever mindful.

Or else; A good sparrow is one which nature has furnished with the power of flying; for nature has given us the grace of flying, pleasure has taken it away, which loads with meats the soul of the wicked, and molds it towards the nature of a fleshly mass. The five senses of the body then, if they seek the food of earthly alloy, cannot fly back to the fruits of higher actions. A bad sparrow therefore is one which has lost its habit of flying through the fault of earthly groveling; such are those sparrows which are sold for two farthings, namely, at the price of worldly luxury. For the enemy sets up his, as it were, captive slaves, at the very lowest price. But the Lord, being the fit judge of His own work, has redeemed at a great price us, His noble servants, whom He has made in His own image.

It is His care then diligently to know the life of the saints. Whence it follows, But the hairs of your heads are all numbered; by which He means, that of all things which relate to them He has most accurate knowledge, for the numbering manifests the minuteness of the care exercised.

Lastly, the numbering of the hairs is not to be taken with reference to the act of reckoning, but to the capability of knowing. Yet they are well said to be numbered, because those things which we wish to preserve we number. Cyril: Now mystically, indeed, the head of a man is his understanding, but his hairs the thoughts, which are open to the eye of God.

Or, by the head of each of the faithful, you must understand a conversation meet for Christ, but by his hair, the works of bodily mortification which are numbered by God, and are worthy of the Divine regard.

If then such is the majesty of God, that a single sparrow or the number of our hair is not beside His knowledge, how unworthy is it to suppose that the Lord is either ignorant of the hearts of the faithful, or despises them so as to account them of less value. Hence He proceeds to conclude, Fear not then, you are of more value than many sparrows.

We must not read, You are more, which relates to the comparison of number, but you are of more value, that is, of greater estimation in the sight of God.

Now I ask the Arians, if God, as if disdaining to make all other things, made only His Son, but deputed all things to His Son; how is it that He extends His providence even to such trifling things as our hair, and the sparrows? For upon whatever things He exercises His providence, of these is He the Creator by His own word.

Beware ye of the leaven, &c. Christ calls the hypocrisy of the Pharisees heaven, which changes and corrupts the best intentions of men; for nothing is more destructive than hypocrisy to such as give way to it. (Theophylactus)

House-tops. Our divine Saviour speaks here according to the custom of his own nation, where it was not uncommon for men to preach from the house-top, when they wished to deliver anything to the public; for their houses had flat roofs. (Ven. Bede)

CHAPTER 12

Ver. 1.In the mean time when there were gathered together an innumerable multitude of people. The Greek has "the myriads of the multitude." A myriad contains exactly ten thousand, and is consequently taken for an innumerable multitude, as here.

Ver. 2.Beware ye of the leaven of the Pharisees. Beware, says Bede, that you do not imitate the hypocrites, for the time will certainly come when both your virtue and their hypocrisy will be revealed to all. I have explained the remainder on Mat_10:26.

1 In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. 2 For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. 3 Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. 4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. 5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. 6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God? 7 But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows. 8 Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: 9 But he that denieth me before men shall be denied before the angels of God. 10 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. 11 And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: 12 For the Holy Ghost shall teach you in the same hour what ye ought to say.

We find here, I. A vast auditory that was got together to hear Christ preach. The scribes and Pharisees sought to accuse him, and do him mischief; but the people, who were not under the bias of their prejudices and jealousies, still admired him, attended on him, and did him honour. In the mean time ( v. 1 ), while he was in the Pharisee's house, contending with them that sought to ensnare him, the people got together for an afternoon sermon, a sermon after dinner, after dinner with a Pharisee; and he would not disappoint them. Though in the morning sermon, when they were gathered thickly together ( ch. xi. 29 ), he had severely reproved them, as an evil generation that seek a sign, yet they renewed their attendance on him; so much better could the people bear their reproofs than the Pharisees theirs. The more the Pharisees strove to drive the people from Christ, the more flocking there was to him. Here was an innumerable multitude of people gathered together, so that they trade one upon another, in labouring to get foremost, and to come within hearing. It is a good sight to see people thus forward to hear the word, and venture upon inconvenience and danger rather than miss an opportunity for their souls. Who are these that thus fly as the doves to their windows? Isa. lx. 8 . When the net is cast where there is such a multitude of fish, it may be hoped that some will be enclosed.

II. The instructions which he gave his followers, in the hearing of this auditory.

1. He began with a caution against hypocrisy. This he said to his disciples first of all; either to the twelve, or to the seventy. These were his more peculiar charge, his family, his school, and therefore he particularly warned them as his beloved sons; they made more profession of religion than others and hypocrisy in that was the sin they were most in danger of. They were to preach to others; and, if they should prevaricate, corrupt the word, and deal deceitfully, hypocrisy would be worse in them than in others. Besides, there was a Judas among them, who was a hypocrite, and Christ knew it, and would hereby startle him, or leave him inexcusable. Christ's disciples were, for aught we know, the best men then in the world, yet they needed to be cautioned against hypocrisy. Christ said this to the disciples, in the hearing of this great multitude, rather than privately when he had them by themselves, to add the greater weight to the caution, and to let the world know that he would not countenance hypocrisy, no, not in his own disciples. Now observe,

(1.) The description of that sin which he warns them against: It is the leaven of the Pharisees. [1.] It is leaven; it is spreading as leaven, insinuates itself into the whole man, and all that he does; it is swelling and souring as leaven, for it puffs men up with pride, embitters them with malice, and makes their service unacceptable to God. [2.] It is the leaven of the Pharisees: "It is the sin they are most of them found in. Take heed of imitating them; be not you of their spirit; do not dissemble in Christianity as they do in Judaism; make not your religion a cloak of maliciousness, as they do theirs."

(2.) A good reason against it: " For there is nothing covered that shall not be revealed, v. 2, 3 . It is to no purpose to dissemble, for, sooner or later, truth will come out; and a lying tongue is but for a moment. If you speak in darkness that which is unbecoming you, and is inconsistent with your public professions, it shall be heard in the light; some way or other it shall be discovered, a bird of the air shall carry the voice ( Eccl. x. 20 ), and your folly and falsehood will be made manifest. " The iniquity that is concealed with a show of piety will be discovered, perhaps in this world, as Judas's was, and Simon Magus's, at furthest in the great day, when the secrets of all hearts shall be made manifest, Eccl. xii. 14 ; Rom. ii. 16 . If men's religion prevail not to conquer and cure the wickedness of their hearts, it shall not always serve for a cloak. The day is coming when hypocrites will be stripped of their fig-leaves.

2. To this he added a charge to them to be faithful to the trust reposed in them, and not to betray it, through cowardice or base fear. Some make v. 2, 3 , to be a caution to them not to conceal those things which they had been instructed in, and were employed to publish to the world. "Whether men will hear, or whether they will forbear, tell them the truth, the whole truth, and nothing but the truth; what has been spoken to you, and you have talked of among yourselves, privately, and in corners, that do you preach publicly, whoever is offended; for, if you please men, you are not Christ's servants, nor can you please him," Gal. i. 10 . But this was not the worst of it: it was likely to be a suffering cause, though never a sinking one: let them therefore arm themselves with courage; and divers arguments are furnished here to steel them with a holy resolution in their work. Consider,

(1.) "The power of your enemies is a limited power ( v. 4 ): I say unto you, my friends " (Christ's disciples are his friends, he calls them friends, and gives them this friendly advice), " be not afraid, do not disquiet yourselves with tormenting fears of the power and rage of men." Note, Those whom Christ owns for his friends need not be afraid of any enemies. " Be not afraid, no, not of them that kill the body, let it not be in the power of scoffers, not even of murderers, to drive you off from your work, for you that have learned to triumph over death may say, even of them, Let them do their worst, after that there is no more that they can do; the immortal soul lives, and is happy, and enjoys itself and its God, and sets them all at defiance." Note, Those can do Christ's disciples no real harm, and therefore ought not to be dreaded, who can but kill the body; for they only send that to its rest, and the soul to its joy, the sooner.

(2.) God is to be feared more than the most powerful men: " I will forewarn you whom you shall fear ( v. 5 ): that you may fear man less, fear God more. Moses conquers his fear of the wrath of the king, by having an eye to him that is invisible. By owning Christ you may incur the wrath of men, which can reach no further than to put you to death (and without God's permission they cannot do that); but by denying Christ, and disowning him, you will incur the wrath of God, which has power to send you to hell, and there is no resisting it. Now of two evils the less is to be chosen, and the greater is to be dreaded, and therefore I say unto you, Fear him. " "It is true," said that blessed martyr, Bishop Hooper, "life is sweet, and death bitter; but eternal life is more sweet, and eternal death more bitter."

(3.) The lives of good Christians and good ministers are the particular care of divine Providence, v. 6, 7 . To encourage us in times of difficulty and danger, we must have recourse to our first principles, and build upon them. Now a firm belief of the doctrine of God's universal providence, and the extent of it, will be satisfying to us when at any time we are in peril, and will encourage us to trust God in the way of duty. [1.] Providence takes cognizance of the meanest creatures, even of the sparrows. "Though they are of such small account that five of them are sold for two farthings, yet not one of them is forgotten of God, but is provided for, and notice is taken of its death. Now, you are of more value than many sparrows, and therefore you may be sure you are not forgotten, though imprisoned, though banished, though forgotten by your friends; much more precious in the sight of the Lord is the death of saints than the death of sparrows." [2.] Providence takes cognizance of the meanest interest of the disciples of Christ: " Even the very hairs of your head are all numbered ( v. 7 ); much more are your sighs and tears numbered, and the drops of your blood, which you shed for Christ's name's sake. An account is kept of all your losses, that they may be, and without doubt they shall be, recompensed unspeakably to your advantage."

(4.) "You will be owned or disowned by Christ, in the great day, according as you now own or disown him," v. 8, 9 . [1.] To engage us to confess Christ before men, whatever we may lose or suffer for our constancy to him, and how dear soever it may cost us, we are assured that they who confess Christ now shall be owned by him in the great day before the angels of God, to their everlasting comfort and honour. Jesus Christ will confess, not only that he suffered for them, and that they are to have the benefit of his sufferings, but that they suffered for him, and that his kingdom and interest on earth were advanced by their sufferings; and what greater honour can be done them? [2.] To deter us from denying Christ, and a cowardly deserting of his truths and ways, we are here assured that those who deny Christ, and treacherously depart from him, whatever they may save by it, though it were life itself, and whatever they may gain by it, though it were a kingdom, will be vast losers at last, for they shall be denied before the angels of God; Christ will not know them, will not own them, will not show them any favour, which will turn to their everlasting terror and contempt. By the stress here laid upon their being confessed or denied before the angels of God, it should seem to be a considerable part of the happiness of glorified saints that they will not only stand right, but stand high, in the esteem of the holy angels; they will love them, and honour them, and own them, if they be Christ's servants; they are their fellow-servants, and they will take them for their companions. On the contrary, a considerable part of the misery of damned sinners will be that the holy angels will abandon them, and will be the pleased witnesses, not only of their disgrace, as here, but of their misery, for they shall be tormented in the presence of the holy angels ( Rev. xiv. 10 ), who will give them no relief.

(5.) The errand they were shortly to be sent out upon was of the highest and last importance to the children of men, to whom they were sent, v. 10 . Let them be bold in preaching the gospel, for a sorer and heavier doom would attend those that rejected them (after the Spirit was poured upon them, which was to be the last method of conviction) than those that now rejected Christ himself, and opposed him: " Greater works than those shall he do, and, consequently, greater will be the punishment of those that blaspheme the gifts and operations of the Holy Ghost in you. Whosoever shall speak a word against the Son of man, shall stumble at the meanness of his appearance, and speak slightly and spitefully of him, it is capable of some excuse: Father, forgive them, for they know not what they do. But unto him that blasphemes the Holy Ghost, that blasphemes the Christian doctrine, and maliciously opposes it, after the pouring out of the Spirit and his attestation of Christ's being glorified ( Acts ii. 33 ; v. 32 ), the privilege of the forgiveness of sins shall be denied; he shall have no benefit by Christ and his gospel. You may shake off the dust of your feet against those that do so, and give them over as incurable; they have forfeited that repentance and that remission which Christ was exalted to give, and which you are commissioned to preach. " The sin, no doubt, was the more daring, and consequently the case the more desperate, during the continuance of the extraordinary gifts and operations of the Spirit in the church, which were intended for a sign to them who believed not, 1 Cor. xiv. 22 . There were hopes of those who, though not convinced by them at first, yet admired them, but those who blasphemed them were given over.

1-3. meantime-- in close connection, probably, with the foregoing scene. Our Lord had been speaking out more plainly than ever before, as matters were coming to a head between Him and His enemies, and this seems to have suggested to His own mind the warning here. He had just Himself illustriously exemplified His own precepts.

his disciples first of all-- afterwards to "the multitudes" ( Lu 12:54 ).

covered-- from the view.

4-5. I say, &c.-- You will say, That may cost us our life. Be it so; but, "My friends, there their power ends." He calls them "my friends" here, not in any loose sense, but, as we think, from the feeling He then had that in this "killing of the body" He and they were going to be affectingly one with each other.

6-7. five ... for two farthings-- In Mt 10:29 it is "two for one farthing"; so if one took two farthings' worth, he got one in addition--of such small value were they.

than many sparrows-- not "than millions of sparrows"; the charm and power of our Lord's teaching is very much in this simplicity.