John of Capistrano

I speak a human thing,[2] or I am proposing to you what is according to human strength and ability assisted by the grace of God, with a due regard to the weakness and infirmity of your flesh. The sense, according to St. John Chrysostom is this, that the apostle having told them they must be dead to sin, lead a new life, &c. he now encourages them to it, by telling them, that what is required of them is not above their human strength, as it is assisted by those graces which God offers them, and which they have received. Where we may observe that these words, I speak of a human thing, are not the same, nor to be taken in the same sense, as chap. iii. 6. when he said, I speak after a human way, or I speak like men. (Witham) --- What I ask of you Christian Romans, is, that you so earnestly labour for your sanctification as to improve daily in virtue, as formerly you plunged every day deeper and deeper into vice. (Menochius)

Humanum dico, Greek: anthropinon lego; chap. iii. 6. Secundum hominem, Greek: kat anthropon. See St. John Chrysostom, hom. xii.

You were free from justice; that is, says St. John Chrysostom, you lived as no ways subject to justice, nor obedient to the law and precepts of God: an unhappy freedom, a miserable liberty, worse than the greatest slavery, the end of which is death, eternal death: of which sins with great reason you are now ashamed, when you are become the servants of God, and obedient to him, for which you will receive the fruit and reward of everlasting life in heaven. (Witham)

For the wages, which the tyrant sin gives to his soldiers and slaves, is eternal death; but the wages, the pay, the reward, which God gives to those that fight under him, is everlasting life; which, though a reward of our past labours, as it is often called in the Scriptures, is still a grace,[3] or free gift; because if our works are good, or deserve a reward in heaven, it is God's grace that makes them deserve it. For, as St. Augustine says, when God crowns our works, he crowns his own gifts. (Witham)

Gratia Dei, vita æterna; that is, in construction, vita æterna, est gratia Dei.

1 What shall we say then? Shall we continue in sin, that grace may abound? 2 God forbid. How shall we, that are dead to sin, live any longer therein? 3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7 For he that is dead is freed from sin. 8 Now if we be dead with Christ, we believe that we shall also live with him: 9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14 For sin shall not have dominion over you: for ye are not under the law, but under grace. 15 What then? shall we sin, because we are not under the law, but under grace? God forbid. 16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? 17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 18 Being then made free from sin, ye became the servants of righteousness. 19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 20 For when ye were the servants of sin, ye were free from righteousness. 21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.

The apostle's transition, which joins this discourse with the former, is observable: " What shall we say then? v. 1 . What use shall we make of this sweet and comfortable doctrine? Shall we do evil that good may come, as some say we do? ch. iii. 8 . Shall we continue in sin that grace may abound? Shall we hence take encouragement to sin with so much the more boldness, because the more sin we commit the more will the grace of God be magnified in our pardon? Is this a use to be made of it?" No, it is an abuse, and the apostle startles at the thought of it ( v. 2 ): " God forbid; far be it from us to think such a thought." He entertains the objection as Christ did the devil's blackest temptation ( Matt. iv. 10 ): Get thee hence, Satan. Those opinions that give any countenance to sin, or open a door to practical immoralities, how specious and plausible soever they be rendered, by the pretension of advancing free grace, are to be rejected with the greatest abhorrence; for the truth as it is in Jesus is a truth according to godliness, Tit. i. 1 . The apostle is very full in pressing the necessity of holiness in this chapter, which may be reduced to two heads:—His exhortations to holiness, which show the nature of it; and his motives or arguments to enforce those exhortations, which show the necessity of it.

I. For the first, we may hence observe the nature of sanctification, what it is, and wherein it consists. In general it has two things in it, mortification and vivification—dying to sin and living to righteousness, elsewhere expressed by putting off the old man and putting on the new, ceasing to do evil and learning to do well.

1. Mortification, putting off the old man; several ways this is expressed. (1.) We must live no longer in sin ( v. 2 ), we must not be as we have been nor do as we have done. The time past of our life must suffice, 1 Peter iv. 3 . Though there are none that live without sin, yet, blessed be God, there are those that do not live in sin, do not live in it as their element, do not make a trade of it: this is to be sanctified. (2.) The body of sin must be destroyed, v. 6 . The corruption that dwelleth in us is the body of sin, consisting of many parts and members, as a body. This is the root to which the axe must be laid. We must not only cease from the acts of sin (this may be done through the influence of outward restraints, or other inducements), but we must get the vicious habits and inclinations weakened and destroyed; not only cast away the idols of iniquity out of the heart.— That henceforth we should not serve sin. The actual transgression is certainly in a great measure prevented by the crucifying and killing of the original corruption. Destroy the body of sin, and then, though there should be Canaanites remaining in the land, yet the Israelites will not be slaves to them. It is the body of sin that sways the sceptre, wields the iron rod; destroy this, and the yoke is broken. The destruction of Eglon the tyrant is the deliverance of oppressed Israel from the Moabites. (3.) We must be dead indeed unto sin, v. 11 . As the death of the oppressor is a release, so much more is the death of the oppressed, Job iii. 17, 18 . Death brings a writ of ease to the weary. Thus must we be dead to sin, obey it, observe it, regard it, fulfil its will no more than he that is dead doth his quandam task-masters—be as indifference to the pleasures and delights of sin as a man that is dying is to his former diversions. He that is dead is separated from his former company, converse, business, enjoyments, employments, is not what he was, does not what he did, has not what he had. Death makes a mighty change; such a change doth sanctification make in the soul, it cuts off all correspondence with sin. (4.) Sin must not reign in our mortal bodies that we should obey it, v. 12 . Though sin may remain as an outlaw, though it may oppress as a tyrant, yet let it not reign as a king. Let it not make laws, nor preside in councils, nor command the militia; let it not be uppermost in the soul, so that we should obey it. Though we may be sometimes overtaken and overcome by it, yet let us never be obedient to it in the lusts thereof; let not sinful lusts be a law to you, to which you would yield a consenting obedience. In the lusts thereof — en tais epithymiais autou. It refers to the body, not to sin. Sin lies very much in the gratifying of the body, and humouring that. And there is a reason implied in the phrase your mortal body; because it is a mortal body, and hastening apace to the dust, therefore let not sin reign in it. It was sin that made our bodies mortal, and therefore do not yield obedience to such an enemy. (5.) We must not yield our members as instruments of unrighteousness, v. 13 . The members of the body are made use of by the corrupt nature as tools, by which the wills of the flesh are fulfilled; but we must not consent to that abuse. The members of the body are fearfully and wonderfully made; it is a pity they should be the devil's tools of unrighteousness unto sin, instruments of the sinful actions, according to the sinful dispositions. Unrighteousness is unto sin; the sinful acts confirm and strengthen the sinful habits; one sin begets another; it is like the letting forth of water, therefore leave it before it be meddled with. The members of the body may perhaps, through the prevalency of temptation, be forced to be instruments of sin; but do not yield them to be so, do not consent to it. This is one branch of sanctification, the mortification of sin.

2. Vivification, or living to righteousness; and what is that? (1.) It is to walk in newness of life, v. 4 . Newness of life supposes newness of heart, for out of the heart are the issues of life, and there is not way to make the stream sweet but by making the spring so. Walking, in scripture, is put for the course and tenour of the conversation, which must be new. Walk by new rules, towards new ends, from new principles. Make a new choice of the way. Choose new paths to walk in, new leaders to walk after, new companions to walk with. Old things should pass away, and all things become new. The man is what he was not, does what he did not. (2.) It is to be alive unto God through Jesus Christ our Lord, v. 11 . To converse with God, to have a regard to him, a delight in him, a concern for him, the soul upon all occasions carried out towards him as towards an agreeable object, in which it takes a complacency: this is to be alive to God. The love of God reigning in the heart is the life of the soul towards God. Anima est ubi amat, non ubi animat—The soul is where it loves, rather than where it lives. It is to have the affections and desires alive towards God. Or, living (our live in the flesh) unto God, to his honour and glory as our end, by his word and will as our rule—in all our ways to acknowledge him, and to have our eyes ever towards him; this is to live unto God.— Through Jesus Christ our Lord. Christ is our spiritual life; there is no living to God but through him. He is the Mediator; there can be no comfortable receivings from God, nor acceptable regards to God, but in and through Jesus Christ; no intercourse between sinful souls and a holy God, but by the mediation of the Lord Jesus. Through Christ as the author and maintainer of this life; through Christ as the head from whom we receive vital influence; through Christ as the root by which we derive sap and nourishment, and so live. In living to God, Christ is all in all. (3.) It is to yield ourselves to God, as those that are alive from the dead, v. 13 . The very life and being of holiness lie in the dedication of ourselves to the Lord, giving our own selves to the Lord, 2 Cor. viii. 5 . "Yield yourselves to him, not only as the conquered yields to the conqueror, because he can stand it out no longer; but as the wife yields herself to her husband, to whom her desire is, as the scholar yields himself to the teacher, the apprentice to his master, to be taught and ruled by him. Not yield your estates to him, but yield yourselves; nothing less than your whole selves;" parastesate eautous — accommodate vos ipsos Deo — accommodate yourselves to God; so Tremellius, from the Syriac. "Not only submit to him, but comply with him; not only present yourselves to him once for all, but be always ready to serve him. Yield yourselves to him as wax to the seal, to take any impression, to be, and have, and do, what he pleases." When Paul said, Lord, what wilt thou have me to do? ( Acts ix. 6 ) he was then yielded to God. As those that are alive from the dead. To yield a dead carcase to a living God is not to please him, but to mock him: "Yield yourselves as those that are alive and good for something, a living sacrifice, " ch. xii. 1 . The surest evidence of our spiritual life is the dedication of ourselves to God. It becomes those that are alive from the dead (it may be understood of a death in law), that are justified and delivered from death, to give themselves to him that hath so redeemed them. (4.) It is to yield our members as instruments of righteousness to God. The members of our bodies, when withdrawn from the service of sin, are not to lie idle, but to be made use of in the service of God. When the strong man armed is dispossessed, let him whose right it is divide the spoils. Though the powers and faculties of the soul be the immediate subjects of holiness and righteousness, yet the members of the body are to be instruments; the body must be always ready to serve the soul in the service of God. Thus ( v. 19 ), " Yield your members servants to righteousness unto holiness. Let them be under the conduct and at the command of the righteous law of God, and that principle of inherent righteousness which the Spirit, as sanctifier, plants in the soul." Righteousness unto holiness, which intimates growth, and progress, and ground obtained. As every sinful act confirms the sinful habit, and makes the nature more and more prone to sin (hence the members of a natural man are here said to be servants to iniquity unto iniquity —one sin makes the heart more disposed for another), so every gracious act confirms the gracious habit: serving righteousness is unto holiness; one duty fits us for another; and the more we do the more we may do for God. Or serving righteousness, eis hagiasmon — as an evidence of sanctification.

II. The motives or arguments here used to show the necessity of sanctification. There is such an antipathy in our hearts by nature to holiness that it is no easy matter to bring them to submit to it: it is the Spirit's work, who persuades by such inducements as these set home upon the soul.

1. He argues from our sacramental conformity to Jesus Christ. Our baptism, with the design and intention of it, carried in it a great reason why we should die to sin, and live to righteousness. Thus we must improve our baptism as a bridle of restraint to keep us in from sin, as a spur of constraint to quicken us to duty. Observe this reasoning.

(1.) In general, we are dead to sin, that is, in profession and in obligation. Our baptism signifies our cutting off from the kingdom of sin. We profess to have no more to do with sin. We are dead to sin by a participation of virtue and power for the killing of it, and by our union with Christ and interest in him, in and by whom it is killed. All this is in vain if we persist in sin; we contradict a profession, violate an obligation, return to that to which we were dead, like walking ghosts, than which nothing is more unbecoming and absurd. For ( v. 7 ) he that is dead is freed from sin; that is, he that is dead to it is freed from the rule and dominion of it, as the servant that is dead is freed from his master, Job iii. 19 . Now shall we be such fools as to return to that slavery from which we are discharged? When we are delivered out of Egypt, shall we talk of going back to it again?

(2.) In particular, being baptized into Jesus Christ, we were baptized into his death, v. 3 . We were baptized eis Christon — unto Christ, as 1 Cor. x. 2 , eis Mosen — unto Moses. Baptism binds us to Christ, it binds us apprentice to Christ as our teacher, it is our allegiance to Christ as our sovereign. Baptism is externa ansa Christi—the external handle of Christ, by which Christ lays hold on men, and men offer themselves to Christ. Particularly, we were baptized into his death, into a participation of the privileges purchased by his death, and into an obligation both to comply with the design of his death, which was to redeem us from all iniquity, and to conform to the pattern of his death, that, as Christ died for sin, so we should die to sin. This was the profession and promise of our baptism, and we do not do well if we do not answer this profession, and make good this promise.

[1.] Our conformity to the death of Christ obliges us to die unto sin; thereby we know the fellowship of his sufferings, Phil. iii. 10 . Thus we are here said to be planted together in the likeness of is death ( v. 5 ), to homoiomati, not only a conformity, but a conformation, as the engrafted stock is planted together into the likeness of the shoot, of the nature of which it doth participate. Planting is in order to life and fruitfulness: we are planted in the vineyard in a likeness to Christ, which likeness we should evidence in sanctification. Our creed concerning Jesus Christ is, among other things, that he was crucified, dead, and buried; now baptism is a sacramental conformity to him in each of these, as the apostle here takes notice. First, Our old man is crucified with him, v. 6 . The death of the cross was a slow death; the body, after it was nailed to the cross, gave many a throe and many a struggle: but it was a sure death, long in expiring, but expired at last; such is the mortification of sin in believers. It was a cursed death, Gal. iii. 13 . Sin dies as a malefactor, devoted to destruction; it is an accursed thing. Though it be a slow death, yet this must needs hasten it that it is an old man that is crucified; not in the prime of its strength, but decaying: that which waxeth old is ready to vanish away, Heb. viii. 13 . Crucified with him — synestaurothe, not in respect of time, but in respect of causality. The crucifying of Christ for us has an influence upon the crucifying of sin in us. Secondly, We are dead with Christ, v. 8 . Christ was obedient to death: when he died, we might be said to die with him, as our dying to sin is an act of conformity both to the design and to the example of Christ's dying for sin. Baptism signifies and seals our union with Christ, our engrafting into Christ; so that we are dead with him, and engaged to have no more to do with sin than he had. Thirdly, We are buried with him by baptism, v. 4 . Our conformity is complete. We are in profession quite cut off from all commerce and communion with sin, as those that are buried are quite cut off from all the world; not only not of the living, but no more among the living, have nothing more to do with them. Thus must we be, as Christ was, separate from sin and sinners. We are buried, namely, in profession and obligation: we profess to be so, and we are bound to be so: it was our covenant and engagement in baptism; we are sealed to be the Lord's, therefore to be cut off from sin. Why this burying in baptism should so much as allude to any custom of dipping under water in baptism, any more than our baptismal crucifixion and death should have any such references, I confess I cannot see. It is plain that it is not the sign, but the thing signified, in baptism, that the apostle here calls being buried with Christ, and the expression of burying alludes to Christ's burial. As Christ was buried, that he might rise again to a new and more heavenly life, so we are in baptism buried, that is, cut off from the life of sin, that we may rise again to a new life of faith and love.

[2.] Our conformity to the resurrection of Christ obliges us to rise again to newness of life. This is the power of his resurrection which Paul was so desirous to know, Phil. iii. 10 . Christ was raised up from the dead by the glory of the Father, that is, by the power of the Father. The power of God is his glory; it is glorious power, Col. i. 11 . Now in baptism we are obliged to conform to that pattern, to be planted in the likeness of his resurrection ( v. 5 ), to live with him, v. 8 . See Col. ii. 12 . Conversion is the first resurrection from the death of sin to the life of righteousness; and this resurrection is conformable to Christ's resurrection. This conformity of the saints to the resurrection of Christ seems to be intimated in the rising of so many of the bodies of the saints, which, though mentioned before by anticipation, is supposed to have been concomitant with Christ's resurrection, Matt. xxvii. 52 . We have all risen with Christ. In two things we must conform to the resurrection of Christ:— First, He rose to die no more, v. 9 . We read of many others that were raised from the dead, but they rose to die again. But, when Christ rose, he rose to die no more; therefore he left his grave-clothes behind him, whereas Lazarus, who was to die again, brought them out with him, as one that should have occasion to use them again: but over Christ death has no more dominion; he was dead indeed, but he is alive, and so alive that he lives for evermore, Rev. i. 18 . Thus we must rise from the grave of sin never again to return to it, nor to have any more fellowship with the works of darkness, having quitted that grave, that land of darkness as darkness itself. Secondly, He rose to live unto God ( v. 10 ), to live a heavenly life, to receive that glory which was set before him. Others that were raised from the dead returned to the same life in every respect which they had before lived; but so did not Christ: he rose again to leave the world. Now I am no more in the world, John xiii. 1 ; xvii. 11 . He rose to live to God, that is, to intercede and rule, and all to the glory of the Father. Thus must we rise to live to God: this is what he calls newness of life ( v. 4 ), to live from other principles, by other rules, with other aims, than we have done. A life devoted to God is a new life; before, self was the chief and highest end, but now God. To live indeed is to live to God, with our eyes ever towards him, making him the centre of all our actions.

2. He argues from the precious promises and privileges of the new covenant, v. 14 . It might be objected that we cannot conquer and subdue sin, it is unavoidably too hard for us: "No," says he, "you wrestle with an enemy that may be dealt with and subdued, if you will but keep your ground and stand to your arms; it is an enemy that is already foiled and baffled; there is strength laid up in the covenant of grace for your assistance, if you will but use it. Sin shall not have dominion. " God's promises to us are more powerful and effectual for the mortifying of sin than our promises to God. Sin may struggle in a believer, and may create him a great deal of trouble, but it shall not have dominion; it may vex him, but shall not rule over him. For we are not under the law, but under grace, not under the law of sin and death, but under the law of the spirit of life, which is in Christ Jesus: we are actuated by other principles than we have been: new lords, new laws. Or, not under the covenant of works, which requires brick, and gives no straw, which condemns upon the least failure, which runs thus, "Do this, and live; do it not, and die;" but under the covenant of grace, which accepts sincerity as our gospel perfection, which requires nothing but what it promises strength to perform, which is herein well ordered, that every transgression in the covenant does not put us out of covenant, and especially that it does not leave our salvation in our own keeping, but lays it up in the hands of the Mediator, who undertakes for us that sin shall not have dominion over us, who hath himself condemned it, and will destroy it; so that, if we pursue the victory, we shall come off more than conquerors. Christ rules by the golden sceptre of grace, and he will not let sin have dominion over those that are willing subjects to that rule. This is a very comfortable word to all true believers. If we were under the law, we were undone, for the law curses every one that continues not in every thing; but we are under grace, grace which accepts the willing mind, which is not extreme to mark what we do amiss, which leaves room for repentance, which promises pardon upon repentance; and what can be to an ingenuous mind a stronger motive than this to have nothing to do with sin? Shall we sin against so much goodness, abuse such love? Some perhaps might suck poison out of this flower, and disingenuously use this as an encouragement to sin. See how the apostle starts at such a thought ( v. 15 ): Shall we sin because we are not under the law, but under grace? God forbid. What can be more black and ill-natured than from a friend's extraordinary expressions of kindness and good-will to take occasion to affront and offend him? To spurn at such bowels, to spit in the face of such love, is that which, between man and man, all the world would cry out shame on.

3. He argues from the evidence that this will be of our state, making for us, or against us ( v. 16 ): To whom you yield yourselves servants to obey, his servants you are. All the children of men are either the servants of God, or the servants of sin; these are the two families. Now, if we would know to which of these families we belong, we must enquire to which of these masters we yield obedience. Our obeying the laws of sin will be an evidence against us that we belong to that family on which death is entailed. As, on the contrary, our obeying the laws of Christ will evidence our relation to Christ's family.

4. He argues from their former sinfulness, v. 17-21 , where we may observe,

(1.) What they had been and done formerly. We have need to be often reminded of our former state. Paul frequently remembers it concerning himself, and those to whom he writes. [1.] You were the servants of sin. Those that are now the servants of God would do well to remember the time when they were the servants of sin, to keep them humble, penitent, and watchful, and to quicken them in the service of God. It is a reproach to the service of sin that so many thousands have quitted the service, and shaken off the yoke; and never any that sincerely deserted it, and gave themselves to the service of God, have returned to the former drudgery. " God be thanked that you were so, that is, that though you were so, yet you have obeyed. You were so; God be thanked that we can speak of it as a thing past: you were so, but you are not now so. Nay, your having been so formerly tends much to the magnifying of divine mercy and grace in the happy change. God be thanked that the former sinfulness is such a foil and such a spur to your present holiness." [2.] You have yielded your members servants to uncleanness, and to iniquity unto iniquity, v. 19 . It is the misery of a sinful state that the body is made a drudge to sin, than which there could not be a baser or a harder slavery, like that of the prodigal that was sent into the fields to feed swine. You have yielded. Sinners are voluntary in the service of sin. The devil could not force them into the service, if they did not yield themselves to it. This will justify God in the ruin of sinners, that they sold themselves to work wickedness: it was their own act and deed. To iniquity unto iniquity. Every sinful act strengthens and confirms the sinful habit: to iniquity as the work unto iniquity as the wages. Sow the wind, and reap the whirlwind; growing worse and worse, more and more hardened. This he speaks after the manner of men, that is, he fetches a similitude from that which is common among men, even the change of services and subjections. [3.] You were free from righteousness ( v. 20 ); not free by any liberty given, but by a liberty taken, which is licentiousness: " You were altogether void of that which is good,—void of any good principles, motions, or inclinations,—void of all subjection to the law and will of God, of all conformity to his image; and this you were highly pleased with, as a freedom and a liberty; but a freedom from righteousness is the worst kind of slavery."

(2.) How the blessed change was made, and wherein it did consist.

[1.] You have obeyed from the heart that form of doctrine which was delivered to you, v. 17 . This describes conversion, what it is; it is our conformity to, and compliance with, the gospel which was delivered to us by Christ and his ministers.— Margin. Whereto you were delivered; eis hon paredothete — into which you were delivered. And so observe, First, The rule of grace, that form of doctrine — typon didaches. The gospel is the great rule both of truth and holiness; it is the stamp, grace is the impression of that stamp; it is the form of healing words, 2 Tim. i. 13 . Secondly, The nature of grace, as it is our conformity to that rule. 1. It is to obey from the heart. The gospel is a doctrine not only to be believed, but to be obeyed, and that from the heart, which denotes the sincerity and reality of that obedience; not in profession only, but in power—from the heart, the innermost part, the commanding part of us. 2. It is to be delivered into it, as into a mould, as the wax is cast into the impression of the seal, answering it line for line, stroke for stroke, and wholly representing the shape and figure of it. To be a Christian indeed is to be transformed into the likeness and similitude of the gospel, our souls answering to it, complying with it, conformed to it—understanding, will, affections, aims, principles, actions, all according to that form of doctrine.

[2.] Being made free from sin, you became servants of righteousness ( v. 18 ), servants to God, v. 22 . Conversion is, First, A freedom from the service of sin; it is the shaking off of that yoke, resolving to have no more to do with it. Secondly, A resignation of ourselves to the service of God and righteousness, to God as our master, to righteousness as our work. When we are made free from sin, it is not that we may live as we list, and be our own masters; no: when we are delivered out of Egypt, we are, as Israel, led to the holy mountain, to receive the law, and are there brought into the bond of the covenant. Observe, We cannot be made the servants of God till we are freed from the power and dominion of sin; we cannot serve two masters so directly opposite one to another as God and sin are. We must, with the prodigal, quit the drudgery of the citizen of the country, before we can come to our Father's house.

(3.) What apprehensions they now had of their former work and way. He appeals to themselves ( v. 21 ), whether they had not found the service of sin, [1.] An unfruitful service: " What fruit had you then? Did you ever get any thing by it? Sit down, and cast up the account, reckon your gains, what fruit had you then?" Besides the future losses, which are infinitely great, the very present gains of sin are not worth mentioning. What fruit? Nothing that deserves the name of fruit. The present pleasure and profit of sin do not deserve to be called fruit; they are but chaff, ploughing iniquity, sowing vanity, and reaping the same. [2.] It is an unbecoming service; it is that of which we are now ashamed —ashamed of the folly, ashamed of the filth, of it. Shame came into the world with sin, and is still the certain product of it—either the shame of repentance, or, if not that, eternal shame and contempt. Who would wilfully do that which sooner or later he is sure to be ashamed of?

5. He argues from the end of all these things. it is the prerogative of rational creatures that they are endued with a power of prospect, are capable of looking forward, considering the latter end of things. To persuade us from sin to holiness here are blessing and cursing, good and evil, life and death, set before us; and we are put to our choice. (1.) The end of sin is death ( v. 21 ): The end of those things is death. Though the way may seem pleasant and inviting, yet the end is dismal: at the last it bites; it will be bitterness in the latter end. The wages of sin is death, v. 23 . Death is as due to a sinner when he hath sinned as wages are to a servant when he hath done his work. This is true of every sin. There is no sin in its own nature venial. Death is the wages of the least sin. Sin is here represented either as the work for which the wages are given, or as the master by whom the wages are given; all that are sin's servants and do sin's work must expect to be thus paid. (2.) If the fruit be unto holiness, if there be an active principle of true and growing grace, the end will be everlasting life—a very happy end!—Though the way be up-hill, though it be narrow, and thorny, and beset, yet everlasting life at the end of it is sure. So, v. 23 , The gift of God is eternal life. Heaven is life, consisting in the vision and fruition of God; and it is eternal life, no infirmities attending it, no death to put a period to it. This is the gift of God. The death is the wages of sin, it comes by desert; but the life is a gift, it comes by favour. Sinners merit hell, but saints do not merit heaven. There is no proportion between the glory of heaven and our obedience; we must thank God, and not ourselves, if ever we get to heaven. And this gift is through Jesus Christ our Lord. It is Christ that purchased it, prepared it, prepares us for it, preserves us to it; he is the Alpha and Omega, All in all in our salvation.

19. I speak after the manner of men-- descending, for illustration, to the level of common affairs.

because of the infirmity of your flesh-- the weakness of your spiritual apprehension.

for as ye have yielded-- "as ye yielded," the thing being viewed as now past.

your members servants to Uncleanness and to Iniquity unto-- the practice of

iniquity; even so now yield your members servants to Righteousness unto holiness-- rather, "unto (the attainment of) sanctification," as the same word is rendered in 2Th 2:13 ; 1Co 1:30 ; 1Pe 1:2 :--that is, "Looking back upon the heartiness with which ye served Sin, and the lengths ye went to be stimulated now to like zeal and like exuberance in the service of a better Master."

20. For when ye were the servants-- "were servants"

of Sin, ye were free from-- rather, "in respect of"

Righteousness-- Difficulties have been made about this clause where none exist. The import of it seems clearly to be this:--"Since no servant can serve two masters, much less where their interests come into deadly collision, and each demands the whole man, so, while ye were in the service of Sin ye were in no proper sense the servants of Righteousness, and never did it one act of real service: whatever might be your conviction of the claims of Righteousness, your real services were all and always given to Sin: Thus had ye full proof of the nature and advantages of Sin's service." The searching question with which this is followed up, shows that this is the meaning.

21. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death-- What permanent advantage, and what abiding satisfaction, have those things yielded? The apostle answers his own question:--"Abiding satisfaction, did I ask? They have left only a sense of 'shame.' Permanent advantage? 'The end of them is death.'" By saying they were "now ashamed," he makes it plain that he is not referring to that disgust at themselves, and remorse of conscience by which those who are the most helplessly "sold under sin" are often stung to the quick; but that ingenuous feeling of self-reproach, which pierces and weighs down the children of God, as they think of the dishonor which their past life did to His name, the ingratitude it displayed, the violence it did to their own conscience, its deadening and degrading effects, and the death--"the second death"--to which it was dragging them down, when mere Grace arrested them. (On the sense of "death" here, see on Ro 5:12-21 , Note 3, and Ro 6:16 : see also Re 21:8 --The change proposed in the pointing of this verse: "What fruit had ye then? things whereof ye are now ashamed" [Luther, Tholuck, De Wette, Philippi, Alford, &c.], seems unnatural and uncalled for. The ordinary pointing has at least powerful support [Chrysostom, Calvin, Beza, Grotius, Bengel, Stuart, Fritzsche]).

22. But now-- as if to get away from such a subject were unspeakable relief.

being made free from Sin, and become servants to God-- in the absolute sense intended throughout all this passage.

ye have-- not "ought to have," but "do have," in point of fact.

your fruit unto holiness-- "sanctification," as in Ro 6:19 ; meaning that permanently holy state and character which is built up out of the whole "fruits of righteousness," which believers successively bring forth. They "have their fruit" unto this, that is, all going towards this blessed result.

and the end everlasting life-- as the final state of the justified believer; the beatific experience not only of complete exemption from the fall with all its effects, but of the perfect life of acceptance with God, and conformity to His likeness, of unveiled access to Him, and ineffable fellowship with Him through all duration.

23. For the wages of sin is death; but the gift of God is eternal life through-- "in"

Jesus Christ our Lord-- This concluding verse--as pointed as it is brief--contains the marrow, the most fine gold, of the Gospel. As the laborer is worthy of his hire, and feels it to be his due--his own of right--so is death the due of sin, the wages the sinner has well wrought for, his own. But "eternal life" is in no sense or degree the wages of our righteousness; we do nothing whatever to earn or become entitled to it, and never can: it is therefore, in the most absolute sense, "THE GIFT OF God." Grace reigns in the bestowal of it in every case, and that "in Jesus Christ our Lord," as the righteous Channel of it. In view of this, who that hath tasted that the Lord is gracious can refrain from saying, "Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father, to Him be glory and dominion for ever and ever. Amen!" ( Re 1:5 , 6 ).

1. "Blessed is the man that hath not gone away in the counsel of the ungodly"

(ver. 1). This is to be understood of our Lord Jesus Christ, the Lord Man. "Blessed is the man that hath not gone away in the counsel of the ungodly," as "the man of earth did," who consented to his wife deceived by the serpent, to the transgressing the commandment of God. "Nor stood in the way of sinners." For He came indeed in the way of sinners, by being born as sinners are; but He "stood" not therein, for that the enticements of the world held Him not. "And hath not sat in the seat of pestilence." He willed not an earthly kingdom, with pride, which is well taken for "the seat of pestilence;" for that there is hardly any one who is free from the love of rule, and craves not human glory. For a "pestilence" is disease widely spread, and involving all or nearly all. Yet "the seat of pestilence" may be more appropriately understood of hurtful doctrine; "whose word spreadeth as a canker." The order too of the words must be considered: "went away, stood, sat." For he "went away," when he drew back from God. He "stood," when he took pleasure in sin. He "sat," when, confirmed in his pride, he could not go back, unless set free by Him, who neither "hath gone away in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of pestilence."

2. "But his delight is in the law of the Lord, and in His law will he meditate by day and by night

(ver. 2). The law is not made for a righteous man," says the Apostle. But it is one thing to be in the law, another under the law. Whoso is in the law, acteth according to the law; whoso is under the law, is acted upon according to the law: the one therefore is free, the other a slave. Again, the law, which is written and imposed upon the servant, is one thing; the law, which is mentally discerned by him who needeth not its "letter," is another thing. "He will meditate by day and by night," is to be understood either as without ceasing; or "by day" in joy, "by night" in tribulations. For it is said, "Abraham saw my day, and was glad:" and of tribulation it is said, "my reins also have instructed me, even unto the night."

3. "And he shall be like a tree planted hard by the running streams of waters"

(ver. 3); that is either Very "Wisdom," which vouchsafed to assume man's nature for our salvation; that as man He might be "the tree planted hard by the running streams of waters;" for in this sense can that too be taken which is said in another Psalm, "the river of God is full of water." Or by the Holy Ghost, of whom it is said, "He shall baptize you in the Holy Ghost;" and again, "If any man thirst, let him come unto Me, and drink;" and again, "If thou knewest the gift of God, and who it is that asketh water of thee, thou wouldest have asked of Him, and He would have given thee living water, of which whoso drinketh shall never thirst, but it shall be made in him a well of water springing up into everlasting life." Or, "by the running streams of waters" may be by the sins of the people, because first the waters are called "peoples" in the Apocalypse; and again, by "running stream" is not unreasonably understood "fall," which hath relation to sin. That "tree" then, that is, our Lord, from the running streams of water, that is, from the sinful people's drawing them by the way into the roots of His discipline, will "bring forth fruit," that is, will establish Churches; "in His season," that is, after He hath been glorified by His Resurrection and Ascension into heaven. For then, by the sending of the Holy Ghost to the Apostles, and by the confirming of their faith in Him, and their mission to the world, He made the Churches to "bring forth fruit." "His leaf also shall not fall," that is, His Word shall not be in vain. For, "all flesh is grass, and the glory of man as the flower of grass; the grass withereth, and the flower falleth, but the word of the Lord abideth for ever. And whatsoever He doeth shall prosper" that is, whatsoever that tree shall bear; which all must be taken of fruit and leaves, that is, deeds and words.

4. "The ungodly are not so," they are not so, "but are like the dust which the wind casteth forth from the face of the earth"

(ver. 4). "The earth" is here to be taken as that stedfastness in God, with a view to which it is said, "The Lord is the portion of mine inheritance, yea, I have a goodly heritage." With a view to this it is said, "Wait on the Lord and keep His ways, and He shall exalt thee to inherit the earth." With a view to this it is said, "Blessed are the meek, for they shall inherit the earth." A comparison too is derived hence, for as this visible earth supports and contains the outer man, so that earth invisible the inner man. "From the face of" which "earth the wind casteth forth the ungodly," that is, pride, in that it puffeth him up. On his guard against which he, who was inebriated by the richness of the house of the Lord, and drunken of the torrent stream of its pleasures, saith, "Let not the foot of pride come against me." From this earth pride cast forth him who said, "I will place my seat in the north, and I will be like the Most High." From the face of the earth it cast forth him also who, after that he had consented and tasted of the forbidden tree that he might be as God, hid himself from the Face of God. That his earth has reference to the inner man, and that man is cast forth thence by pride, may be particularly seen in that which is written, "Why is earth and ashes proud? Because, in his life, he cast forth his bowels." For, whence he hath been cast forth, he is not unreasonably said to have cast forth himself.

5. "Therefore the ungodly rise not in the judgment"

(ver. 6). As it is said, medicine knows health, but knows not disease, and yet disease is recognised by the art of medicine. In like manner can it be said that "the Lord knoweth the way of the righteous," but the way of the ungodly He knoweth not. Not that the Lord is ignorant of anything, and yet He says to sinners, "I never knew you." "But the way of the ungodly shall perish;" is the same as if it were said, the way of the ungodly the Lord knoweth not. But it is expressed more plainly that this should be not to be known of the Lord, namely, to "perish;" and this to be known of the Lord, namely, to "abide;" so as that to be should appertain to the knowledge of God, but to His not knowing not to be. For the Lord saith, "I Am that I Am," and, "I Am hath sent me."

Will. He is wholly occupied and delighted in keeping God's commandments. (Worthington) --- This distinguishes the saint from him who only refrains from sin through fear. (Calmet) --- Qui timet invitus observat. (St. Ambrose) --- Yet even servile fear is of some service, as it restrains exterior conduct, and may, in time, give place to filial reverence. (Haydock) --- Meditate, and put in practice. (Menochius) --- Night. The Jews studied the books of the law so earnestly from their childhood, that they could recite them as easily as they could tell their own names; (Josephus, contra Apion 2.; Deuteronomy vi. 6.) and is it not a shame that many Christians should be so negligent, that they have never so much as read the gospels! (Calmet) though they be eager enough after idle books. The sacred writings are the records of our inheritance. They shew us our true destination, and deserve to be most seriously considered from the beginning to the end. (Haydock)

Tree. Probably the palm-tree, the emblem of a long life, Job xxviii. 18. The tree of life is watered by the river of living waters, proceeding from the throne of God, who is the source of all grace, Apocalypse xxii. 1., Luke xxi. 33., and John iv. 14. (Calmet) --- Those who make good use of favours received, are continually supplied with fresh graces. (Worthington) --- And. In the office-book a new verse begins here, though not in Hebrew, which the Vulgate follows. They were not marked by the sacred penman. --- Prosper, and be rewarded hereafter, though the just man even among the Jews might be here afflicted. Prosperity was only promised to the nation, as long as it continued faithful. Individuals were in the same condition as Christians. They were to trust in the promises of futurity, though some have very erroneously asserted, that there is no mention of eternal felicity in thee holy canticles; (Berthier) Ferrand says, hardly in the Old Testament. (Calmet) --- All this verse might perhaps be better understood of the tree. "And its leaf....and whatever it shall produce," faciet (fructum). (Haydock) --- Some trees are always covered with leaves, like the palm-tree, &c. (Menochius)

Not so. Hebrew, "but are like the chaff which the wind driveth away." (Haydock) --- They are inconstant (St. Jerome) in the good resolutions which they sometimes form. (Haydock) (Job xxi. 18.) --- The good corn remains, but they are tossed about by every wind, and their memory perishes with all their children and effects. (Calmet) --- They yield to the slightest temptation. (Worthington)

Knoweth, with approbation. There is only one road which leads to heaven: but these men, having sown in the flesh, must reap corruption, Galatians vi. 8. (Berthier) --- God will reward or punish (Worthington) all according to their deserts. (Haydock) --- To some he will thunder out, I never knew you; while others shall hear, Come, &c., Matthew xxv. 34., &c. (Calmet) --- In this world, things seem to be in a sort of confusion, as the wicked prosper. But, at the hour of death, each will receive a final retribution. Temporal advantages have been dealt out to the wicked for the small and transitory acts of virtue, the afflictions of this world have served to purify the elect from venial faults. (Haydock)

ver. 1-3 . II. The sinfulness and misery of a wicked man,

ver. 4, 5 . III. The ground and reason of both,

ver. 6 . Whoever collected the psalms of David (probably it was Ezra) with good reason put this psalm first, as a preface to the rest, because it is absolutely necessary to the acceptance of our devotions that we be righteous before God (for it is only the prayer of the upright that is his delight), and therefore that we be right in our notions of blessedness and in our choice of the way that leads to it. Those are not fit to put up good prayers who do not walk in good ways.

1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 2 But his delight is in the law of the Lord ; and in his law doth he meditate day and night. 3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

The psalmist begins with the character and condition of a godly man, that those may first take the comfort of that to whom it belongs. Here is,

I. A description of the godly man's spirit and way, by which we are to try ourselves. The Lord knows those that are his by name, but we must know them by their character; for that is agreeable to a state of probation, that we may study to answer to the character, which is indeed both the command of the law which we are bound in duty to obey and the condition of the promise which we are bound in interest to fulfil. The character of a good man is here given by the rules he chooses to walk by and to take his measures from. What we take at our setting out, and at every turn, for the guide of our conversation, whether the course of this world or the word of God, is of material consequence. An error in the choice of our standard and leader is original and fatal; but, if we be right here, we are in a fair way to do well.

1. A godly man, that he may avoid the evil, utterly renounces the companionship of evil-doers, and will not be led by them ( v. 1 ): He walks not in the council of the ungodly, &c. This part of his character is put first, because those that will keep the commandments of their God must say to evil-doers, Depart from us ( Ps. cxix. 115 ), and departing from evil is that in which wisdom begins. (1.) He sees evil-doers round about him; the world is full of them; they walk on every side. They are here described by three characters, ungodly, sinners, and scornful. See by what steps men arrive at the height of impiety. Nemo repente fit turpissimus—None reach the height of vice at once. They are ungodly first, casting off the fear of God and living in the neglect of their duty to him: but they rest not there. When the services of religion are laid aside, they come to be sinners, that is, they break out into open rebellion against God and engage in the service of sin and Satan. Omissions make way for commissions, and by these the heart is so hardened that at length they come to be scorners, that is, they openly defy all that is sacred, scoff at religion, and make a jest of sin. Thus is the way of iniquity down-hill; the bad grow worse, sinners themselves become tempters to others and advocates for Baal. The word which we translate ungodly signifies such as are unsettled, aim at no certain end and walk by no certain rule, but are at the command of every lust and at the beck of every temptation. The word for sinners signifies such as are determined for the practice of sin and set it up as their trade. The scornful are those that set their mouths against the heavens. These the good man sees with a sad heart; they are a constant vexation to his righteous soul. But, (2.) He shuns them wherever he sees them. He does not do as they do; and, that he may not, he does not converse familiarly with them. [1.] He does not walk in the counsel of the ungodly. He is not present at their councils, nor does he advise with them; though they are ever so witty, and subtle, and learned, if they are ungodly, they shall not be the men of his counsel. He does not consent to them, nor say as they say, Luke xxiii. 51 . He does not take his measures from their principles, nor act according to the advice which they give and take. The ungodly are forward to give their advice against religion, and it is managed so artfully that we have reason to think ourselves happy if we escape being tainted and ensnared by it. [2.] He stands not in the way of sinners; he avoids doing as they do; their way shall not be his way; he will not come into it, much less will he continue in it, as the sinner does, who sets himself in a way that is not good, Ps. xxxvi. 4 . He avoids (as much as may be) being where they are. That he may not imitate them, he will not associate with them, nor choose them for his companions. He does not stand in their way, to be picked up by them ( Prov. vii. 8 ), but keeps as far from them as from a place or person infected with the plague, for fear of the contagion, Prov. iv. 14, 15 . He that would be kept from harm must keep out of harm's way. [3.] He sits not in the seat of the scornful; he does not repose himself with those that sit down secure in their wickedness and please themselves with the searedness of their own consciences. He does not associate with those that sit in close cabal to find out ways and means for the support and advancement of the devil's kingdom, or that sit in open judgment, magisterially to condemn the generation of the righteous. The seat of the drunkards is the seat of the scornful, Ps. lxix. 12 . Happy is the man that never sits in it, Hos. vii. 5 .

2. A godly man, that he may do that which is good and cleave to it, submits to the guidance of the word of God and makes that familiar to him, v. 2 . This is that which keeps him out of the way of the ungodly and fortifies him against their temptations. By the words of thy lips I have kept me from the path of the deceiver, Ps. xvii. 4 . We need not court the fellowship of sinners, either for pleasure or for improvement, while we have fellowship with the word of God and with God himself in and by his word. When thou awakest it shall talk with thee, Prov. vi. 22 . We may judge of our spiritual state by asking, "What is the law of God to us? What account do we make of it? What place has it in us?" See here, (1.) The entire affection which a good man has for the law of God: His delight is in it. He delights in it, though it be a law, a yoke, because it is the law of God, which is holy, just, and good, which he freely consents to, and so delights in, after the inner man, Rom. vii. 16 , 22 . All who are well pleased that there is a God must be well pleased that there is a Bible, a revelation of God, of his will, and of the only way to happiness in him. (2.) The intimate acquaintance which a good man keeps up with the word of God: In that law doth he meditate day and night; and by this it appears that his delight is in it, for what we love we love to think of, Ps. cxix. 97 . To meditate in God's word is to discourse with ourselves concerning the great things contained in it, with a close application of mind, a fixedness of thought, till we be suitably affected with those things and experience the savour and power of them in our hearts. This we must do day and night; we must have a constant habitual regard to the word of God as the rule of our actions and the spring of our comforts, and we must have it in our thoughts, accordingly, upon every occasion that occurs, whether night or day. No time is amiss for meditating on the word of God, nor is any time unseasonable for those visits. We must not only set ourselves to meditate on God's word morning and evening, at the entrance of the day and of the night, but these thoughts should be interwoven with the business and converse of every day and with the repose and slumbers of every night. When I awake I am still with thee.

II. An assurance given of the godly man's happiness, with which we should encourage ourselves to answer the character of such. 1. In general, he is blessed, Ps. v. 1 . God blesses him, and that blessing will make him happy. Blessednesses are to him, blessings of all kinds, of the upper and nether springs, enough to make him completely happy; none of the ingredients of happiness shall be wanting to him. When the psalmist undertakes to describe a blessed man, he describes a good man; for, after all, those only are happy, truly happy, that are holy, truly holy; and we are more concerned to know the way to blessedness than to know wherein that blessedness will consist. Nay, goodness and holiness are not only the way to happiness ( Rev. xxii. 14 ) but happiness itself; supposing there were not another life after this, yet that man is a happy man that keeps in the way of his duty. 2. His blessedness is here illustrated by a similitude ( v. 3 ): He shall be like a tree, fruitful and flourishing. This is the effect, (1.) Of his pious practice; he meditates in the law of God, turns that in succum et sanguinem—into juice and blood, and that makes him like a tree. The more we converse with the word of God the better furnished we are for every good word and work. Or, (2.) Of the promised blessing; he is blessed of the Lord, and therefore he shall be like a tree. The divine blessing produces real effects. It is the happiness of a godly man, [1.] That he is planted by the grace of God. These trees were by nature wild olives, and will continue so till they are grafted anew, and so planted by a power from above. Never any good tree grew of itself; it is the planting of the Lord, and therefore he must in it be glorified. Isa. lxi. 3 , The trees of the Lord are full of sap. [2.] That he is placed by the means of grace, here called the rivers of water, those rivers which make glad the city of our God ( Ps. xlvi. 4 ); from these a good man receives supplies of strength and vigour, but in secret undiscerned ways. [3.] That his practices shall be fruit, abounding to a good account, Phil. iv. 17 . To those whom God first blessed he said, Be fruitful ( Gen. i. 22 ), and still the comfort and honour of fruitfulness are a recompense for the labour of it. It is expected from those who enjoy the mercies of grace that, both in the temper of their minds and in the tenour of their lives, they comply with the intentions of that grace, and then they bring forth fruit. And, be it observed to the praise of the great dresser of the vineyard, they bring forth their fruit (that which is required of them) in due season, when it is most beautiful and most useful, improving every opportunity of doing good and doing it in its proper time. [4.] That his profession shall be preserved from blemish and decay: His leaf also shall not wither. As to those who bring forth only the leaves of profession, without any good fruit, even their leaf will wither and they shall be as much ashamed of their profession as ever they were proud of it; but, if the word of God rule in the heart, that will keep the profession green, both to our comfort and to our credit; the laurels thus won shall never wither. [5.] That prosperity shall attend him wherever he goes, soul-prosperity. Whatever he does, in conformity to the law, it shall prosper and succeed to his mind, or above his hope.

4 The ungodly are not so: but are like the chaff which the wind driveth away. 5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. 6 For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish.

Here is, I. The description of the ungodly given, v. 4 . 1. In general, they are the reverse of the righteous, both in character and condition: They are not so. The LXX. emphatically repeats this: Not so the ungodly; they are not so; they are led by the counsel of the wicked, in the way of sinners, to the seat of the scornful; they have no delight in the law of God, nor ever think of it; they bring forth no fruit but grapes of Sodom; they cumber the ground. 2. In particular, whereas the righteous are like valuable, useful, fruitful trees, they are like the chaff which the wind drives away, the very lightest of the chaff, the dust which the owner of the floor desires to have driven away, as not capable of being put to any use. Would you value them? Would you weigh them? They are like chaff, of no worth at all in God's account, how highly soever they may value themselves. Would you know the temper of their minds? They are light and vain; they have no substance in them, no solidity; they are easily driven to and fro by every wind and temptation, and have no stedfastness. Would you know their end? The wrath of God will drive them away in their wickedness, as the wind does the chaff, which is never gathered nor looked after more. The chaff may be, for a while, among the wheat; but he is coming whose fan is in his hand and who will thoroughly purge his floor. Those that by their own sin and folly make themselves as chaff will be found so before the whirlwind and fire of divine wrath ( Ps. xxxv. 5 ), so unable to stand before it or to escape it, Isa. xvii. 13 .

II. The doom of the ungodly read, v. 5 . 1. They will be cast, upon their trial, as traitors convicted: They shall not stand in the judgment, that is, they shall be found guilty, shall hang down the head with shame and confusion, and all their pleas and excuses will be overruled as frivolous. There is a judgment to come, in which every man's present character and work, though ever so artfully concealed and disguised, shall be truly and perfectly discovered, and appear in their own colours, and accordingly every man's future state will be, by an irreversible sentence, determined for eternity. The ungodly must appear in that judgment, to receive according to the things done in the body. They may hope to come off, nay, to come off with honour, but their hope will deceive them: They shall not stand in the judgment, so plain will the evidence be against them and so just and impartial will the judgment be upon it. 2. They will be for ever shut out from the society of the blessed. They shall not stand in the congregation of the righteous, that is, in the judgment (so some), that court wherein the saints, as assessors with Christ, shall judge the world, those holy myriads with which he shall come to execute judgment upon all, Jude 14 ; 1 Cor. vi. 2 . Or in heaven. There will be seen, shortly, a general assembly of the church of the first-born, a congregation of the righteous, of all the saints, and none but saints, and saints made perfect, such a congregation of them as never was in this world, 2 Thess. ii. 1 . The wicked shall not have a place in that congregation. Into the new Jerusalem none unclean nor unsanctified shall enter; they shall see the righteous enter into the kingdom, and themselves, to their everlasting vexation, thrust out, Luke xiii. 27 . The wicked and profane, in this world, ridiculed the righteous and their congregation, despised them, and cared not for their company; justly therefore will they be for ever separated from them. Hypocrites in this world, under the disguise of a plausible profession, may thrust themselves into the congregation of the righteous and remain undisturbed and undiscovered there; but Christ cannot be imposed upon, though his ministers may; the day is coming when he will separate between the sheep and the goats, the tares and the wheat; see Matt. xiii. 41 , 49 . That great day (so the Chaldee here calls it) will be a day of discovery, a day of distinction, and a day of final division. Then you shall return and discern between the righteous and the wicked, which here it is sometimes hard to do, Mal. iii. 18 .

III. The reason rendered of this different state of the godly and wicked, v. 6 . 1. God must have all the glory of the prosperity and happiness of the righteous. They are blessed because the Lord knows their way; he chose them into it, inclined them to choose it, leads and guides them in it, and orders all their steps. 2. Sinners must bear all the blame of their own destruction. Therefore the ungodly perish, because the very way in which they have chosen and resolved to walk leads directly to destruction; it naturally tends towards ruin and therefore must necessarily end in it. Or we may take it thus, The Lord approves and is well pleased with the way of the righteous, and therefore, under the influence of his gracious smiles, it shall prosper and end well; but he is angry at the way of the wicked, all they do is offensive to him, and therefore it shall perish, and they in it. It is certain that every man's judgment proceeds from the Lord, and it is well or ill with us, and is likely to be so to all eternity, accordingly as we are or are not accepted of God. Let this support the drooping spirits of the righteous, that the Lord knows their way, knows their hearts ( Jer. xii. 3 ), knows their secret devotions ( Matt. vi. 6 ), knows their character, how much soever it is blackened and blemished by the reproaches of men, and will shortly make them and their way manifest before the world, to their immortal joy and honour. Let this cast a damp upon the security and jollity of sinners, that their way, though pleasant now, will perish at last.

In singing these verses , and praying over them, let us possess ourselves with a holy dread of the wicked man's portion, and deprecate it with a firm and lively expectation of the judgment to come, and stir up ourselves to prepare for it, and with a holy care to approve ourselves to God in every thing, entreating his favour with our whole hearts.

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8 ; 2Ch 5:12 , 13 ). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Ep 5:19 , "singing ... in psalms, hymns, and spiritual songs."

Titles.-- To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Is 38:9 ).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21 , Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer ( Ha 3:1-19 ). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1 , title. The explanations of other particulars in the titles will be given as they occur.

Authors.-- This book is often called "The Psalms of David," he being the only author mentioned in the New Testament ( Lu 20:42 ) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him ( Ac 4:25 and He 4:7 ). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" ( 1Ch 9:19 ); including Heman ( 1Ch 6:33-38 ); and also Asaph ( 1Ch 6:39-44 ); and Ethan ( 1Ch 15:17-19 ). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

Contents.-- As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Ac 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

The Messiah and His Kingdom.-- David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Ac 2:30; Ro 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise ( 2Sa 7:12-16 ) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mt 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mt 27:46], and died with those of another on His lips [Lu 23:46]. Paul and Silas in the dungeon [Ac 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

Angus' or Bickersteth's arrangement may be profitably used as a guide for finding a Psalm on a special topic. It is a little modified, as follows:

1. Didactic. (1) Good and bad men: Psalms 1, 5, 7 , 9-12 , 14, 15 , 17, 24, 25, 32, 34, 36, 37, 50, 52, 53, 58, 73, 75, 84, 91, 92, 94, 112, 121, 125, 127, 128, 133; (2) God's law: Psalms 19, 119; (3) Human life vain: Psalms 39, 49, 90; (4) Duty of rulers: Psalms 82, 101. 2. Praise. (1) For God's goodness generally to Israel: Psalms 46, 48, 65, 66, 68, 76, 81, 85, 98, 105, 124, 126, 129, 135, 136, 149; (2) To good men, Psalms 23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146; (3) Mercies to individuals: Psalms 9, 18, 22, 30, 40, 75, 103, 108, 116, 118, 138, 144; (4) For His attributes generally: Psalms 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95-97, 99, 104, 111, 113-115, 134, 139, 147, 148, 150. 3. Devotional-- expressive of (1) Penitence: Psalms 6, 25, 32, 38, 51, 102, 130, 143; (2) Trust in trouble: Psalms 3, 16, 27, 31, 54, 56, 57, 61, 62, 71, 86; (3) Sorrow with hope: Psalms 13, 22, 69, 77, 88; (4) Of deep distress: Psalms 4, 5, 11, 28, 41, 55, 59, 64, 70, 109, 120, 140, 141, 143; (5) Feelings when deprived of religious privileges: Psalms 42, 43, 63, 84; (6) Desire for help: Psalms 7, 17, 26, 35, 44, 60, 74, 79, 80, 83, 89, 94, 102, 129, 137; (7) Intercession: Psalms 20, 67, 122, 132, 144. 4. Historical. Psalms 78, 105, 106. 5. Prophetical. Psalms 2, 16, 22, 40, 45, 68, 69, 72, 97, 110, 118.

Note.-- The compiler of the following notes has omitted all references to authors, as needlessly encumbering the commentary. He has had before him the works of Calvin, Scott, Poole, Ainsworth, Cobbin, Geice, Vatablus, Tholuck, J. H. Michaelis, Rosenmuller, and Alexander. To the two last named he has been particularly indebted for the parallel passages. He has made a free use of the views advanced by these authors, and claims no credit for anything in the work except the conciseness united with fullness of exposition. Whoever attempts it will find it far easier to write a long commentary than a brief one.

1. Blessed-- literally, "oh, the happiness"--an exclamation of strong emotion, as if resulting from reflecting on the subject. The use of the plural may denote fulness and variety ( 2Ch 9:7 ).

counsel ... way ... seat-- With their corresponding verbs, mark gradations of evil, as acting on the principles, cultivating the society, and permanently conforming to the conduct of the wicked, who are described by three terms, of which the last is indicative of the boldest impiety (compare Psa 26:4 , 5 ; Jr 15:17 ).

2. law-- all of God's word then written, especially the books of Moses (compare Psa 119:1 , 55, 97, &c.).

3. like a tree-- ( Jr 17:7 , 8 ).

planted-- settled, fast.

by-- or, "over."

the rivers-- canals for irrigation.

shall prosper-- literally, "make prosper," brings to perfection. The basis of this condition and character is given ( Psa 32:1 ).

4. not so-- either as to conduct or happiness.

like the chaff-- which, by Eastern modes of winnowing against the wind, was utterly blown away.

6. knoweth the way-- attends to and provides for them ( Psa 101:6 ; Pr 12:10 ; Ho 13:5 ).

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.

Ver. 13.And one of the multitude said unto Him. My brother is injuring me, for he wishes to seize the whole of our father's property, and he will give me no share of it. Command him therefore to do me justice, for Thou by Thy authority canst do this with a word, which I cannot effect by many suits and much litigation. For it is Thy office to defend the right and assist the oppressed, for Thou art the Lord of justice.

Ver. 14.But He said unto him, Man, who made Me a judge or a divider over you? The word "man" is a Hebraism for an unknown person, as in Luke  22:58, Peter said, "Man, I am not," and Luk_22:60, "Man, I know not what thou sayest." The meaning is, This is a matter of the courts which dispose of secular questions: it has no part in Me, who teach and dispense a heavenly heritage. Christ does not here deny that He has judicial power, for He was the King of kings and the Lord of lords; but He wished to use His power over a covetous man to cure him of his greed, and to teach him to prefer heavenly to earthly things, and to give way willingly to them, according to His own words, vi. 29, "From him that taketh away thy cloke withhold not thy coat also." "He rightly sets aside earthly things," says S. Ambrose, "who came down to us for heavenly ones. Hence this brother is rebuked not undeservedly, for he would fain have occupied the dispenser of heavenly things with those of earth." At the same time He taught that ecclesiastics and spiritual persons ought not to meddle with secular things, but to employ themselves in divine ones, as S. Paul says, 2Ti_2:4, "No soldier on service entangleth himself in the affairs of this life." So S. Ambrose, Euthymius, Bede, and de Lyra from S. Augustine (serm. 196)that is, unless the faithful have any suit; secular Bishops in former ages used to settle these, as S. Augustine says that he has done. Lib. de Opere Monachor, c. 29.

And He said to them, "as well to His disciples," the Syriac says, "as to the multitude," especially to him who had spoken about his brother dividing the property, Take heed. In this contention of brothers how much ill was caused by avarice. Whilst one from avarice refused to divide the inheritance, the other, with too much cupidity and out of all season, urged the division. Strife and dissention arose among them. Not only should we guard against the lust of seizing what is another's, but also from too great cupidity to get possession of what is our own, for they who are too eager for earthly riches, neglect heavenly ones. S. Augustine, in his 28th Sermo. De diversis: "Not only is he avaricious who seizes what is another's, but he also who covetously keeps his own." The Arabic has, "See and beware of all evilfor avarice is the cause of all evil," as in 1Ti_6:10, "The love of money is the root of all evil."

For a man's life consisteth not in the abundance of the things which he possesseth. That is, it is not because a man abounds in riches that his life is abundant, so as to be longer and happier on that account, for it is shortened and made unhappy from the anxiety and luxury which attend upon great wealth. The Syriac version has, "Life is not in the abundance of riches;" the Arabic, "Man has not abundance in his much wealth"that is, abundance does not prolong our lives, but rather shortens them. Theophylact says, "The measure of life is not contained in its abundance. For he who has great possessions does not live longer for them, nor does length of life attend upon the multitude of his riches;" and Euthymius, "Not because a man abounds in riches, does his life abound from such abundance. The measure of his life does not depend upon this." The meaning is, Thou, 0 man, who greedily seekest a heritage from thy brother, seekest it that thou mayest live long and comfortably. But thou errest; for the rich, from their cares and the gluttony they indulge in, often pass short and miserable lives. If thou wouldest live long and profitably, despise money, be poor in spirit, entrust thy hopes and wealth to God alone, for He is the only giver of length of life and happiness. To show this Christ adds the following parable. S. Augustine, On Abel and Cain, i. 5, at the end: "If thou seek treasures, choose the unseen and hidden, those which are to be found in the highest heavens, not sought in the veins of the earth. Be poor in spirit and thou shalt be rich by every reckoning; for the life of man consists not in the abundance of his wealth, but in virtue and faith. These riches make us rich indeed, if we be rich in God."

Ver. 16.And He spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully. The ground in the Greek (χώζα) means a large extent of land, a number of fields.

And he reasoned with himself saying, What shall I do? &c. Behold the care, behold the poverty of this rich manhe who is overflowing with wealth and receptacles has need of some place in which to store his goods. He is in doubt and perplexity, says Euthymius, as if he were really poor, though he is in truth wealthy. And S. Basil, in his homily on these words of Christ: "The earth did not return fruits but lamentations; for this unhappy man is afflicted quite as much as they who are oppressed by want, and he cries out saying, 'What shall I do?' Does not he who is in straits from his poverty utter the same words? and he who has to beg?" From all the good things that flowed in upon him he derived no gratification. They rather annoyed his mind and troubled him.

Ver. 17.My fruits. "Did he not," says S. Basil, "collect his crops and incur the reputation of avarice when he called them his own?" For how many dangers are there before the harvest is gathered in. The hail often beats it down, and the heat snatches it out of the very grasp, and rains suddenly rush down from the mountains and sweep it away.

Ver. 18.And he said, This will I do, I will pull down my barns, &c. All the harvests collected in past years. He took counsel of his cupidity, not of his charity, which would have said to him, "Spend them on the poor." "Dost thou want barns? Thou hast them in the bellies of the poor," says S. Basil; and S. Ambrose (Lib. de Naboth, cap. vii.), "Thou hast storehouses; the bosoms of the poor, the houses of widows and orphans, the mouths of infants. Let these be thy barns, and they will last thee for ever."  S. Basil again, in the homily above: "He is a despoiler who, when he receives what he ought to dispense, considers it as his own. The bread thou hast is the bread of the famishing, thy robe is the robe of the naked, thy silver that is buried in the ground is the silver of the indigent: wherefore dost thou wrong so many poor whom thou mightest support?" He adds, "And, when thou hast filled thy barns, what wilt thou do with the harvest of the following year? Wilt thou pull them down again and build new ones for ever? Thou wilt always be consuming thy substance and thy wealth in pulling down the old and building new, that the fruits which sprang from the earth may return to it again. Thou wilt not bestow them upon the poor, because thou enviest others the use of them, and thus, when earth restored them again to thee, thou deprivest all men of their benefit, nay even thyself; for as corn, falling into the ground, brings gain to the sower, so thy bread, if thou gavest it to the hungry, would bring thee much profit hereafter."

And I will say to my soul, Soul, thou hast much goods laid up for many years. This rich man again errs and commits sin. First, in promising himself very many years, when he was to die that night. He who promised himself a long life did not see the following day," says S. Gregory (22 Moral chap. 6). And S. Cyril, in the Catena, "Thou hast fruits in thy barns, 0 rich man, but whence hast thou many years?" Secondly, in giving himself up to gluttony and luxury, saying, "Eat, drink, and be merry like an Epicurean." For after death is no enjoyment.

Take thine ease. To the plague of avarice is joined that of sloth, says the Gloss. "If you had the soul of a sow," says S. Basil, "what else could you propose for yourself?you are so brutish, so ignorant of the soul's good, that you indulge it in carnal gratification." Being wholly of the flesh, you make yourself a slave to its lusts. An appellation worthy of you, was bestowed upon you, "Thou fool, this night shall thy soul be required of thee."

S. Ambrose (Lib. ii. de Interpell. in Job c. 5) says wisely, "A great incitement to fall away is an influx of prosperity. It makes us supine, puffs us up, causes forgetfulness of its author."

Ver. 20.But God said unto him. God said this, not in word but in deed, sending him a fever or some other mortal disease, and causing his conscience by this means to speak thus to him. "God said this to the rich man," says Euthymius, "through his conscience, which, as he felt death coming upon him, said this to him."

Thou fool. Because in thy plan, in which thou appearedst to thyself wise, thou now perceivest that thou wast a fool.

This night. "His soul, which would take no heed of light, and which was tending on to Gehenna, was taken in the night." Gregory, Moral., lib. xv. xi. II.

Shall be required. (Repetunt, απαιτου̃σιν, Greek). They require: that is, God and His angels, who are His instruments, not by misfortune but by the just judgment of God, as if against His will.

Thy soul. "That thou mayest give account of all thy fruits and of the riches and other property which God has given to thee." So Toletus. They seek it again, because thy soul does not die with the body, but is immortal; thy soul, too, is not thy own, but God's, who breathed it into thee and entrusted it to thee as a sacred gift. Rightly, therefore, does He now seek it of thee again by a sudden death. Hear S. Jerome on the death that is imminent on all (Ep. iii. to Heliodorus): "Xerxes, that most mighty king, who overthrew mountains, who controlled seas, when he had viewed from a lofty place an infinite multitude of men and an immense army, is said to have wept, because after a hundred years none of those whom he then saw would be surviving. Oh, if we could ascend such a tower from which we could see the whole earth under our feet! I would show you the ruins of the worldnations in strife with nationskings with kingsand, not the army of Xerxes alone, but the inhabitants of the entire globe, who are now alive, in a short space of time, passed away."

And the things which thou hast prepared, whose shall they be? "They shall not only not belong to thee," says Euthymius, "they shall not be thine; but thou dost not know whose they will bewhether thy heir's or a stranger's, a friend's or an enemy's;and this increases thy grief." S. James says, "They shall eat your flesh as fire" (v. 3); and S. Ambrose, "The things that we cannot carry with us are not our own. Virtue alone is the companion of the dead. Mercy alone follows usand mercy alone gains abodes for the departed."  S. Augustine: "The purse contains that which Christ receives not" (Hom. 48, inter. 50). Well says the wise man, "What fortune has lent let her take, what nature has changed let her seek again, what virtue has gained she will retain." See what I have collected from the Fathers on vanity and the perniciousness of riches on Isaiah v. 9.

Ver. 21.So is he that layeth up treasure for himself. Such an end and such a death did the rich covetous man meet who had not laid up treasure toward God. It will be asked, Who is rich towards God? I answerHe who has by alms and other good works many merits and safeguards hidden up as treasures before God, and who day by day hides more, as the apostle teaches at length, 1Ti_6:17 and following. See what is said thereon.

Secondly, "He is rich in God who studies to please God alone, who fixes all his hope and love on God, who rests wholly on Him, that he may be blessed by Him and made eternally happy." "He is rich," says the Gloss, "whose expectation is the Lord, and whose substance is with God." "The rich in God," says S. Augustine, "is poor in gold" (Serm. xxviii. de verb. Apostoli)that is, poor in spirit, as St. Peter was when he said to the lame man, "Silver and gold have I none; but what I have, that I give thee. In the name of Jesus Christ of Nazareth, walk," Act_3:6 On Ps. xl. he says, "When Christ was rich He became poor, that by His poverty He might make you rich. He enriches the truly poor, He brings the falsely rich to poverty. 'Blessed are the poor in spirit, for theirs is the kingdom of heaven,'" Mat_5:3. "Let us endeavour," says Theophylact, "to be made rich in God, that is, to have trust in Him, that He may have our wealth and the granary of it, and not call our goods our own but God's, and if they are God's, let us not deprive Him of His own. This is to be rich in God, to believe that if I give Him all things and empty myself, nothing that is needful for my good shall ever fail me. God is my storehouse, which I will open and take from it all of which I have need."

Thirdly, He who is rich, that is liberal, in God, is charitable to the poor. For what is done to them God holds to be done to Himself and rewards it. "Let him," says Bede, "who wishes to be rich in God, not lay up treasure to himself, but distribute his possessions among the poor." The meaning is good, but it is not complete: for Christ is not speaking here exclusively of almsgiving, but of the true riches, which He declares to be not the fruits of the ground and the wealth of mines, but virtues and good works, for these procure us long life and blessing, as well in this world as in the world to come.

Fourthly, S. Augustine, in his 44th Discourse on the Temptation, teaches that "he is rich to God who is full of love and therefore of God." "God is love and he that abideth in love abideth in God, and God abideth in him," 1 John iv. 16. "If you have love you have God. What has the rich man if he have not love? If a poor man have love, what has he not? You think him rich perhaps whose chest is full of gold; and is he not so whose conscience is full of God? He is truly rich in whom God deigns to dwell." S. Augustine.

Lastly, The rich man toward God is one who abounds in every virtue. So S. Ambrose explains at length (lib. iv. epis. 27), to Simplicianus, whose words I have cited on 1 Peter iii. 4, "That which is not corruptible, the ornament of a meek and quiet spirit, which is in the sight of God of great price."

In allegory. The rich toward God are the blessed who enjoy God and all His works. S. Augustine (Serm. 74 de Temp.) teaches that the blessed alone are happy, both because they possess God, and want nothing. "He," he says, "is truly rich who wants nothing, but the blessed alone want nothingthe blessed alone are truly happy." He says in the preface of Psalm xli., "Christ was rich to the Father, and poor to usrich in heaven, poor on earthrich as God, poor as man."

S. Ambrose in his Epistle to Demetrias, wisely says, "By what price can the repose of this world be more fitly purchased than by the restoration to the world itself of all riches, all dignities, and all desires; and the purchase of Christian liberty by a holy and happy community by which the sons of God, from having been poor will be made rich, from patient will become brave, from humility be exalted?"

Ver. 29.Neither be ye of doubtful mind. (The Greek and the Vulgate say, "Be ye not lifted up on high.") Cornelius comments on this reading, this passage is explained in many different ways.  S. Clement of Alexandria (Pæd. lib. ii. 10) says, "Be not led away from the truth to wish for a higher wisdom than faith teaches."

Secondly, S. Augustine (Lib. ii. Quæst. 29, Evang. Quæst.): "Be not puffed up with pride because you have much food and clothing. For to be proud of having abundance of provision, is like a wounded man boasting that he has many plasters at hand, when it would have been well for him not to have needed any."

Euthymius: "Be not dragged down from lofty and heavenly concerns to earthly ones, so as to study and pursue not the former but the latter." Theophylact: "Be not unstable, always imagining what is above you, as they do who are not content with the present but are always looking on to something greater."

Fifthly and best: Be not anxious about the heavenly bodies over your headthe constellations of the stars and their coursesthe shifting of the cloudsthe breath of the winds, so as to judge from them of the future abundance or deficiency of your crops; as in Jer. x. 2, "Be not dismayed at the signs of heaven, for the heathen are dismayed at them;" and Ecc_11:4, "He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap." So Toletus, Vatablus, &c. Vatablus says, "Be not uneasy, as one who turns his face askance to the heavens from anxiety." Be not wavering in your minds as a pendulum in the air, looking to human assistance in different directions, and not anchoring on the providence of God." The Arabic version says, "Be ye not anxious." For all things point in this direction, that Christ will remove from us too great anxiety as to our support and clothing, and will impress on us a sure confidence in God by which to look with certainty to His Fatherly providence for all these things. The Greek word μετέωζος conveys the idea of one whose mind is in doubt and suspense and is unfixed, who will judge by the result, and is, as Gaza calls it, "wavering" (pensilis). Others render it, "Do not look out from afar off," or as we commonly say, Do not make a long discursus, as though you would have no room for a Divine Providence, or as if you doubted of it. And F. Lucas: Be not over-anxious, as looking out with anxiety for what may happen in the far distant future, and taking thought long before for your future bodily needs, and looking forward in the distant times to come with solicitude about your food and clothing, as S. Matthew clearly explains it, 'Be not therefore anxious for the morrow,'" Mat_6:34. All these words tend to the same point, forbidding us to show too great anxiety for the future, and directing us to resign it into the hands of Providence; to trust in it and securely rest upon it. Following this precept of Christ,  S. Thomas wished and ordered all his brotherhood to live for the day and reserve nothing for the morrow, but to give what was over and above their day's need to the poor; as being confident that God would provide for the morrow, as He did to Elijah and Paul the first hermit, sending them food daily by a raven; and as the children of Israel, who were certainly three millions, were fed daily in the desert with manna sufficient for their support, which was rained down upon them from heaven for forty years, while their clothes remained undamaged and perfect and even grew with the growing children.

Ver.32.Fear not, little flock. Fear not lest your food and raiment fail you, and lest, if you lay aside all anxiety and sell your goods and give to the poor, these things should not be added to you; if you seek firstly the kingdom of God. "Little flock,"little, because, firstly, the faithful were so few and these poor either in position and property, or in election and feeling, or in spirit; for they despised the riches of the world that they might strive after those of heaven, and therefore, they were little in the eyes of the world, they were of no account, and were despised. But now that the faith of Christ has so spread throughout the whole world, that kings and princes are subdued to it, it is no longer a little flock but a most ample and powerful church. Secondly, the flock of faithful men is little if compared with the angels who are without number, says Euthymius, according to the words, Dan_7:10, "Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him."

Thirdly, The flock is little if compared with the immense multitude of unbelievers and wicked. Bede adds, "It is called a little flock either on account of its humility or in comparison with the greater number of the reprobate. Then all the faithful, from the example of Christ, will willingly reduce themselves to Christian humility and poverty, especially the apostles and disciples of Christ. Hence Christ says, 'Sell that thou hast.'" It appears that "flock" (pusillus) is here put in the nominative instead of the vocative as is done in other passages. This nominative is more forcible and significant than the vocative would be. Wherefore, although we might explain it by adding something, e.g., Fear not, you who are a little flock, that the nominative might remain, yet the nominative is more tersely and strongly put for the vocative by adding nothing. Fear not then, 0 ye faithful, for although you are a little flock, God estimates you highly, and has a great and peculiar care of you, and Christ the Lord is your shepherd, who will feed you abundantly, according to the words, "I am the good Shepherd" (S. Joh_10:2), and the others (Psa_23:1-2), "The Lord is my shepherd, therefore can I lack nothing!"He shall feed me in a green pasture, and lead me forth beside the waters of comfort."  S. Peter Chrysologus (serm. xxii.). "A small flock to the world is a large one to God;" and (xxiii.) "Humility has gained what pride lost, and the little flock has subdued entire and various savagenesses (nations) by its meekness; for the little flock conquered and destroyed as many kinds of beasts as it subdued nations to the yoke of Christ. It did this not by bearing but by suffering, not by fighting but by dying for Christ."

It is your Father's good pleasure to give you the kingdom. To you who are not slow, not idle, not presuming on the mere mercy of God, but who hear My words and truly obey them; who therefore bear your cross after Me, mortify your passions, and are continually zealous in good works. "To give," not absolutely, but upon conditionsnamely, that you persevere in My faith and love and in obedience even to deathfor to Judas, who afterwards apostatised from Christ, the kingdom was not given. Christ gives the reason why the disciples, though a little flock and poor, should not fear lest needful things should be withheld from them, for He says, "Since God so loved you as to destine you for heavenly riches and the kingdom of God, He will assuredly not refuse you these worthless earthly riches, as far as they are necessary for your journey towards the kingdom of heaven, and that you may adorn it by your life and conversation." So S. Cyril, in the Catena, "He who has given you gifts of such great price, how will He be not merciful to you but suffer you to perish of hunger?"

Ver. 33.Sell what ye have, and give alms. This is a counsel, not a precept, as Pelagius would have it, who said that all Christians ought to be poor, from the precept of Christ. This is shewn by the words of Christ (Mat_19:21), "If thou wouldst be perfect, go sell that thou hast and give to the poor." That you may study evangelical perfection, sell what you possess and give the price to the poor, that you may follow Me who am poor in spirit in a like poverty, and with me despise earthly riches, that so you may obtain heavenly ones. Do this with the end that you may show yourselves not anxious for food and raiment, but that you depend solely on God, and look to Him for all those needs of life which He Himself has promised to all who seek His kingdom. For this reason the first Christians, following the counsel of Christ, sold all that they had and laid the price at the feet of the apostles, that they might distribute them among the poor believers (Acts ii 3, 4). So Bede: "Fear not that you will lack the needful things of life, but rather sell what you possess for alms. This is done worthily when he who lives by the labour of his hands, despises all things, and gives alms."

Provide yourselves bags which wax not old. Wax not old, and from which, therefore, the coin of spiritual alms cannot drop out and be lost, as the money of the world often falls from the old and worn-out purses of the rich. The purses that wax not old are the bosoms of the poor, and more especially the mind and memory of God, in which He keeps as in a purse your alms and good works, that He may return you the most ample rewards for them in the day of judgment. This He Himself explains, adding, a treasure in the heavens that faileth not, where no thief draweth near, neither moth destroyeth. From this Chrysologus rightly concludes, "What have they to do with the earth who possess heavenwhat with human affairs who have gained divine onesunless, perhaps, they find pleasure in lamentations, choose labours, delight in dangers, love the most cruel deaths, and find the evil things that are brought upon them more pleasing than the good ones?"

Ver. 34.For where your treasure is, there will your heart be also. This is a conclusion from the former, showing why our Lord said, "Sell that ye have," namely, that you may show that your heart is not in your money but in heaven. If, therefore, you place your treasure gained by alms-giving in heaven, you will show that your heart is fixed in heaven, not on earthin God, not in gold. For a man's treasure is that which he lovesholds dearvalues at a great price, on which he rests his hopes. See Mat_6:20.

Verses 35, 36.Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord when he will return from the wedding. The Syriac says, "Let your loins be girded and your lamps burning." So the Arabic, Egyptian, Æthiopic and Persian. Christ had said that it pleased the Father to give them the kingdom. Sell therefore what you possess, and give alms, that you may, by this means, purchase this kingdom. He now urges them diligently to prepare for it as being at hand, and girding their loins, and casting aside every care, to enter upon and take possession of it. That is, Be you prepared and furnished with all graces, and good works, and merits, especially almsgiving and contempt of riches, that when Christ our Lord from heaven, and His heavenly marriage and joys, returns to you in death to judge your souls, you may meet Him and be found worthy by Him of heaven, and be brought thither by Him. He alludes to the Eastern custom as among the Hebrews and Syrians, of wearing long robes, which they used to tuck up when travelling or at work, that they might not be in their way. (1Ki_18:46; Tobit 5:5.)

Mystically. We gird our loins when we restrain the luxury of the flesh by abstinence (continentiam), says S, Gregory (Hom. xiii.), and S. Augustine (Serm. xxxix. de Verb. Dom.), S. Basil on Isa xv., Bede, and others. Chrysologus (serm. xxiv.) says, "He commands us to gird our loins by the belt of purity, and to bind our whole body in the zone of virtue, that we may go forth quickly and expeditiously to meet our Lord at His coming."

We may either unite the two verses 35 and 36 into one, with Maldonatus, making them contain one and the same parable, or we may disjoin them like Jansenius so as to make them contain twoone, the lamps burning; the other, the servants expecting their lord from the wedding.

Hence this sentence is differently explained by different persons, for those who gird themselves are diversworkmen, ministers, travellers, messengers, soldiers, porters, eremites, and their girdles are divers. Workmen are girt with the girdle of labourministers, of their ministrytravellers and messengers, of the roadsoldiers, of warfare, whose is the girdle of hardnessporters, of constancy and patienceeremites, of abstinence, mortification, and penance.

Firstly, Of labourers girding their loins to their work, Theophylact speaks thus: "Be your loins girded;" that is, be ye ready in all ways for the work of your Lord, "and your lamps burning in your hands;"that is, labour not in the dark and without judgment, but take the light of the word, which will show you what is and what is not to be donefor this world is night." So Euthymius and Titus, meaning, "Be you ready to every good work."

Secondly, Of those who minister to Christ and those who are poor through almsgiving (to which the words immediately preceding apply) some explain it as followsGird up your loins, that you may be swift and nimble to minister to Christ and His poor. On this subject there is related a notable vision in the life of John the almsgiver, who was always very ready to give to any one who asked aims of him (chap. xxix.), when a certain noble was slower than usual in giving a loan, he was taught by a vision of a hundred-fold remuneration to be quicker.

Thirdly, Of travellers girding up their loins for a journey. Some explain it thus: Gird up your loins, that you may be expeditious on your journey to heaven, from which the Word has gone before, for a grand way to it remains for you. S. Peter, Epist. 1, chap. I, 13-15, alludes to the exodus (hence called Pasch) of the Israelites. from Egypt into the promised land, which was a figure of the saints passing from earth into heaven. For God thus commanded and directed the Hebrews in the eating of the paschal lamb which was to be sacrificed for their happy journey. "Thus shall ye eat it, with your loins girded, your shoes on your feet and your staff in your hand" (as if girded to begin a journey), "and ye shall eat it in haste: it is the Lord's passover." The same has to be done by Christians in mystery. See what I have said thereon.

Fourthly, Messengers and legates gird their loins that they may be the swifter in performing their office. The angels who are the messengers of God, are therefore painted with their loins girded to show that they are swift and nimble to perform the commandments of God; according to the words, "Who maketh His angels winds, and His ministers a flame of fire." Heb_1:7. Christ therefore says, "0 ye apostles and disciples, gird ye your loins, that you may be my messengers throughout the whole worldproclaiming the faith of the Gospel to Greeks, Romans, Italians, Gauls, Spaniards, Indians, Brazilians, Japanese, Chinese, &c. Behold I send you: Go ye therefore, eagerly, swiftly, and ardently like angels," as Isaiah, "Go ye swift messengers to a nation scattered and peeled " Isa_18:2, and Isa_52:7, which S. Paul cites to the Rom_10:15, "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace."

Fifthly, Soldiers and athletes gird their loins that they may fight with more strength and courage. So do you also, 0 Christians, gird your loins with the girdle of strength and fortitude, that as ministers of Christ you may fight boldly against the devil, the flesh, and the world, and conquer and triumph, as S. Paul to the Ephesians, "Stand therefore, having girded your loins with truth and having put on the breastplate of righteousness." On which I have commented at length. David also: "Thou hast girded me with strength unto the battle," Ps. xviii 39 and Job, "Gird up now thy loins like a man" xxxviii. 3; and Ex. xii. II, "Your loins girded," for they went armed as to take possession of the promised land. Hence Origen (Hom. ix. in lib. Judic.) thinks that allusion is here made to the army of Gideon who went up girded against the Midianites (Judg. vii.).

Sixthly, The porters, that they may be strong to carry heavy burthens, gird their loins. So, 0 ye faithful, do ye gird your loins with the girdle of patience that you may bear all adverse accidents with nobleness. So Cyril, in the Catena, "Be ye prompt to bear misfortunes."

Seventhly, The continent, that they may overcome the flesh and resist with success all the wicked incitements of lust, gird themselves with the girdle of continence, that is of self-abnegation and mortification, by which they reject all the wicked desires that are continually arising from concupiscenceand refuse them, and mortify them, and cut them off. So Simeon the Stylite. He tortured himself to such a degree by a knotted cord that the head (præfectus) of his monastery undid it, and dismissed him from the monastery, lest the weaker brethren should endeavour to follow his example, and from their failure become a disgrace. We have this from his disciple S. Antony, and from Theodoret, in their lives of him.

And your lamps burning. Christ, commanded us to be ready, with loins girt, for good works, and for our passage to heaven. He now fitly requires our lamps to be burning, for these are needed by night whether for work or for taking a journey. For this, our life is a mystical night, and is full of ignorance, errors, and the darkness of concupiscence; so that we have need of light and lighted lamps, that we travel on in that night and perform our work. He alludes especially to the marriage feast, which was celebrated at night with torches. That is, as in the night-time the servants await their lord on his return from his marriage with lighted torches, and go before him, so do ye watch and await me as I return to you from heaven by death, and go before me with spiritual torches, for you know not the day and hour of your death and the coming of Christ to judgment. If you know this you will be prepared and expect Him every hour, for so the virgins with their lamps lighted await the bridegroom. Mat_25:1 This parable of Luke is mostly the same as that of Matthew.

If it be asked what the lighted lamps signify, Theophylact answers, "Firstly, they signify that we ought to have the light of reason and discretion to distinguish what we ought to do and how we ought to do it; and secondly, we should have faith, burning with love and fervour of spirit, for this will show us what to do and what to avoid, will urge us to lofty acts of virtue and incite us to teach others the way of faith and salvation, and inspire them with the love of God, and not suffer any to live in the darkness of ignorance and sin." So S. Augustine (serm. xxxix.) on the words of the Lord; and so S. Jerome, or whoever is the author, on Jeremiah i., who says, "that to hold a lamp in the hand is the same as to preach the Gospel."

Mystically. "These things" says Cœlestine, "have their own mysteries. For in the girding of the loins is shown purity: in the staff, pastoral rule; in the lighted lamps, the brightness of good works" (Epist. ii ad Episc. Gall.) S. Gregory also, in his 13th homily, understands by the shining lamps, good examples. We hold lighted lamps in our hands, he says, when by our good works we show examples of light to our neighbours. Two things are commanded us, to have our loins girded and our lamps lighted, as are innocence and purity of body, and the light of truth in our actions, for purity is of little value without a good life, or a good act without chastity.

S. Augustine again (Lib. ii. Quæst. Evan.): "Girt loins means abstinence from secular affairs, lighted lamps, the doing of the same thing with a true object and right intention." "The lighted lamps," says S. Maximus, "are prayer, contemplation, and spiritual love." Lastly, Origen (Hom. 9 on Judges) thinks that allusion is here made to the torches of the army of Gideon, and that as their sudden discovery terrified the Midianites, so the apostles and martyrs, when their bodies had been shattered and broken by martyrdom, began to shine forth by their miracles, by which the persecutors were put to flight, and thus their doctrine and holiness shone throughout the world. As is clearly explained by Bede in his questions on the book of Judges, and Gregory at length, 30 Moral. chap. xxxii, and following; see Judges vii.

In your hands. These words are not found in the Greek, Syriac, and Arabic; nor in the Greek Fathers, Origen, Clement, Cyril, Chrysostom, S. Basil, Titus; nor in the Latins,  S. Ambrose, Cyprian, Hilary, and Augustine (Serm. xxxix.) But S. Gregory has them in his 13th Homily, Irenæus (lib. iv. cap. 72), and S. Jerome, on Eph. xvi. and Jer. i., as also the codices of the Holy Scriptures, corrected at Rome. "In your hands," therefore, means in your possession, that they may shed light on your works. Again, it means, that with their lamps in their hands they should go as His servants to meet Christ their Lord. From these words of Christ has arisen the custom of placing in the hands of the faithful, when in their last agony, lighted and blessed candles of wax, to show that they are going to meet Christ with faith and burning love and to excite them to it. So Amalarius, Rabanus and others who have written on Ecclesiastical Offices.

S. Cyril adds, in his fourth book on Worshipping in Spirit and in Truth, "Having your feet shod;" but no other has it, and therefore  S. Cyril seems to have inadvertently copied it from S. Paul, Eph_6:15.

Ver. 36.And be ye yourselves like unto men looking for their lord. This is the third precept of Christ, or rather the third part of the same precept. The first was to have their loins girt, the second to have their lights shining, the third to look for their lord. The first two are referred to this. The meaning is, Be you so prepared and ready as servants who expect their lord by night, that is, watchful, with loins girt and lamps burning. Hence Maldonatus thinks that this parable is one and identical, but consisting of three parts. Jansenius thinks that it is diverse; but it comes to the same thing, for, as I have said, this is another and the third part of the parable to which the other two tend and are directed. "They await their lord" says Toletus, "as those who, thinking themselves strangers, burn with the desire for Christ, and frequently, nay, continually think of Himhave their minds fixed on Him; for His love and hope bear adversity and all kinds of calamities with patience; fear to offend Him as having Him at length come to them, before their eyes; despise without difficulty whatever does not make for His coming; delight in whatever they know to be pleasing to Him; hold temporal things of small account because of their hope of eternal ones."

Symbolically, The above words, "Let your loins be girded and your lamps burning, and be ye yourselves like unto men looking for their lord," teach us (1.) That here we are as strangers journeying on to the heavenly kingdom. (2.) That we ought to outshine all others in virtue. (3.) That we should fix our hopes on the heavens, according to the words of 1 S. Peter ii. 11, 12, and 1 i. 13.

Again, S. Augustine (serm. 39 de Verbis Domini), asserts that these are the three subjects on which S. Paul exhorted Felix (Acts xxiv.) "Paul," he says, "taught continence, justice, and eternal life, for in these is contained the sum of the evangelical life." Secondly, in them are shown the three duties of the apostolic life: Firstly; the loins girded show that the Apostles were sent by Christ to preach the gospel through the whole world, and also to contend against all evil spirits, tyrannical rulers, unbelievers, and vices, according to the words of S. Luke, "I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy." Secondly, The burning lamps shew those who ought to illuminate the world by their doctrine and preaching, according to the words, "Ye are the light of the world," Matt. v. 14. Thirdly, "Be like unto men looking for their lord." This signifies those who ought to despise and tread under foot this present world and all things belonging to it, and to lead a heavenly and divine life, that their minds and hearts may be fixed on heaven, as in Phi_3:20, "Our citizenship is in heaven." S. Paul adds the result, the fruit, and the reward: "From whence also we wait for a Saviour the Lord Jesus Christ, who shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory." That is, We despise earthly things, we seek for heavenly ones, because we look with a certain hope for Christ, who shall beautify and make us glorious for ever. So Toletus.

These three things the early Christians always kept rooted in their minds, who as strangers upon earth and citizens of heaven willingly poured out their wealth, their honours, their pleasures, their very present life itself for Christ, because they surely looked for the coming of the Lord Christ after this short life, and for a happy and eternal one to be given to them by Him, which indeed is true wisdom and prudence. We may see this in the Pontiffs, Virgins, Roman Martyrs for three hundred years, from S. Peter to Silvester, all of whom rejoiced in ceaseless persecutions, rejoiced to be spoiled of their goods, to be imprisoned, scourged, slain, burnt, that they might enjoy (possess) Christ in heaven. Eminent amongst others was S. Cecilia, who, when flourishing in youth, beauty, wealth, nobility, of her own will most gladly gave up all things for Christ and even her life itself, in the midst of wondering, pitying, and lamenting friends, and went joyfully and exultingly to the place of martyrdom, saying, "This is not to lose my youth but to change it; this is to give clay and receive in return gold; to give a vile and miserable hovel and receive a palace most spacious, lofty, and magnificent, built of precious stones and gold; to give a perishable thing and receive one that knows no end and is subject to no death:" and soon after, "Our Lord Jesus Christ does not give pound for pound, but what He gives as a simple sum He returns a hundredfold, and adds besides eternal life." Thus is it in her Acts.

The life of a Christian then should be nothing but one looking for the coming of Christ, that He may deliver him from this life, which is so vile and miserable and subject to so many fears and perils, and bring him to His own kingdom in the heavens and to eternal life. And hence the prophets and Paul teach everywhere that the faithful ought to live in such holiness and contempt of the things of this world, as to look eagerly and with avidity to the coming of Christ. So the patriarch Jacob when dying and longing for the coming of Christ, "I have waited for Thy salvation, 0 Lord," Gen_49:18; and Job. "All the days of my appointed time I will wait till my change come," Job_14:14; and the Psalms, "I have waited patiently for the Lord," Psa_40:1, and "Wait on the Lord, be of good courage, and he shall strengthen thine heart, wait, I say, on the Lord," Psa_47:14 (Bib. version). Isa_8:17, "I will wait upon the Lord;" and Isa_25:9, "We have waited for Him, and He will save us. This is the Lord, we have waited for Him, we will be glad and rejoice in His salvation." Jeremiah, Lam_3:24, "The Lord is my portion, therefore will I wait for Him;" Mic_8:7, "I will look unto the Lord, I will wait for the God of my salvation." So Joseph of Arimathæa, despising all fear of the Jews, buried Christ because he was looking, for the kingdom of God," Luk_23:51. S. Paul to the Romans, "The earnest expectation of the creation waiteth for the revealing of the sons of God," Rom_8:19; and Rom_8:23, "Ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for our redemption, to wit, the redemption of our body;" Gal_5:5, "We wait for the hope of righteousness;" Phi_3:20, "We wait for a Saviour;" Tit_2:12-13, "We should live soberly and righteously and godly in this present world, looking for the blessed hope and appearing of the glory of our great God;" 2Peter 3:11, "Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be, in all holy living and godliness, looking for and earnestly desiring the coming of the day of God? " and 2Peter 3:13-14, "But according to His promise we look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace without spot and blameless in His sight." Climacus (de gradu) says, "He is righteous who fears not death; he is holy and perfect who daily expects it." So S. Francis expected the Lord when he recited, as he was dying, the words of the Psalm, "The righteous shall compass me about, for Thou shalt deal righteously with me" (Psa_142:7), and so died. And S. Bernard rejoiced

Desidero te millies,

Mi jesu quando venies,

Me lætum quando facies?

Me de te quando saties?A thousand fold I long for Thee,

When, Jesu, wilt Thou come to me?

When shall I be, 0 Lord, set free?

And with Thyself full sated be?

Memorable and dreadful is the description of S. Bridget in her Fourth Book of Revelations, chap. vii.: "In Purgatory there is a third and higher place where is no other punishment than the desire of coming to God and of His beatific vision. They are there tormented who, in this life, had not a perfect desire of coming to the presence of God and of enjoying the vision of Him." Bede mentions a like place in Purgatory (Hist. v. 13), and S. Gregory (Dialogues iv. 36), and Dionysius the Carthusian in his (Dialogue de Judicio partic. artic. xxxi.), and Bellarmine (De Purg. ii. 6). For there is a sort of unworthy idea and undervaluing of the great vision and glory of God because it is not desired by the faithful and the saints with ardour. This is a sign that they did not sufficiently consider His riches and joys and weigh and ponder them as is to be expected.

Live then, 0 Christian, to thy Christ, not to the world; live to the Spirit, not to the fleshlive not to time but to eternity.

When He shall return from the marriage feast. This appears to be an addition to the parable, and not to be applied of necessity to what is signified by it. It may be applied thus. Christ in His Incarnation celebrated His espousals with the Church and all the faithful. When He went up into heaven He there consummated His marriage with the same Church, because by the glory of the beatific vision He is intimately and indivisibly united to all the Blessed through all eternity. When, then, He returns from the heavens to judgment, He appears to return from His heavenly marriage that He may introduce His new bride to it. His marriage then is the highest union and the highest joy that Christ has with the beatified in heaven. So S. Gregory, Bede, Theophylact, Euthymius, Toletus, and others.

That when He cometh and knocketh the they may straightway open unto Him. Christ here shows us that we ought to make our virtues ready in this life, that adorned by them in our death, we may go out with joy and rejoicing to meet Him, for there will be no time then for working, scarcely even for repentance; for the senses will be dulled and the mind oppressed by disease and scarcely able to think of its sins and its salvation. They, then, act with the utmost recklessness who, in this life, indulge in pleasures and say that they will repent on their deathbedsfor their repentance will then be forced and too late, and therefore will seldom be true, sincere, and earnest. "The Lord cometh," says S. Gregory (Hom, xiii.) "when He hastens to judgment; but He knocks (at the door) when by the ills of disease He designs death to be near, and we open to Him at once if we receive Him with love. Whoever dreads his departure from the body is unwilling to open to the judge, and fears to see Him as his judge whom he knows that he has despised. But he who is secure as to his hope and works, immediately opens, for he receives the judge with joy, and when his death is at hand he grows glad in the glory of his reward."

Ver. 37.Blessed are those servants, whom the Lord when He cometh shall find watching. That is, with their loins girt and their lamps in their hands and expecting Him as He goes before, for He will give them their due reward, eternal blessedness, that they may enjoy the vision of God and all glory and joy for ever and ever. Hence the following explanation.

Verily, I say unto you, that He shall gird Himself, and make them sit down to meat, and shall come and serve them. Christ renders like for liketo those of His who are girt in heaven, He will gird Himself in heavenHe will serve His own servants. Those who have laboured in His service He will make to rest, and be at ease, and sup, and to those who minister to Him, He Himself, the King of kings and Lord of lords, will minister with wonderful condescension.

Shall come. The attendants and sponsi used to go round the tables to see if any one needed anything, that he might be supplied. The above words, it is plain, are to be taken as parables not in the letter. For in heaven there are no girdles, nor persons girded, nor tables, nor sittings at meat, nor any who come or minister: Christ only intends to say, Firstly, that he who is pre-eminent before all other good masters, and immeasurably greater, will show honour to His faithful servants in heaven, so as to make them, from slaves, become as lords with whom He may share His marriage feast, that is, the happiness and glory of heaven. Secondly, That He will do it with an endless number of dishes, that is, pleasure and delights both of soul and body. Thirdly, He will see that no one wants anything: not necessaries merely, but even luxuries, and whatever he wants and wishes for. Everything wished for, nay, that can possibly be wished for, shall be supplied in superabundance according to the words "I shall be satisfied when I wake up with Thy likeness," Psa_17:15; and "They shall be abundantly satisfied with the fatness of Thy house," Ps. xxxvi 8. Fourthly, That He will give to each according to his merits this delicacy and that, for the words "He shall come" signify that there shall be a supper varied and most abundant according to the merits of each; and (those) "shall serve" (show) that it shall be most honourable, and the words "shall make them sit down," says Toletus, "shows that it shall be eternal."

He shall gird Himself. "God is girded," says Theophylact, "not as giving us the outpouring of all good things, for He moderates them. For who is able to contain all that God is?" This is seen from the seraphim who cover their eyes because of the brightness of the Divine light.

And make them sit down to meat. S. Dionysius the Areopagite, Epistle 9 to Titus, says, "The sitting at meat we consider to be rest from many labours, a life of safety and a divine kind of existence in the light and country of the living, full of all kinds of holy pleasure, with an abundant supply of all kinds of good things by which we are supplied, with Jesus rejoicing over them and placing them at His table and ministering to them and giving them eternal life, fully bestowing upon them and pouring into them all things good."

Symbolically, S. Gregory (Hom. 13) says, "He will gird Himself, that is, He will prepare for the recompense and make them sit downor, be refreshed by everlasting rest. For to sit down is to rest in the kingdom. The Lord again says, "They shall sit down with Abraham, Isaac, and Jacob." The Lord will come and minister, for He satiates us with the brightness of His light. "Come" is said of Him when He returns to His kingdom for the Judgment; for the Lord has certainly returned to us since the judgment, because from the form of His Humanity He has raised us to the contemplation of His Divinity, and He comes to lead us to the contemplation of His brightness, when Him whom we see in the judgment in His Humanity, we shall behold, after the judgment, in His Divinity.

Ver. 33.And if He shall come in the second watch, and if in the third, and find them so, blessed are those servants. The first watch begins in the evening at the beginning of night, and lasts three hours. The second then begins and lasts till midnight. Then follows the third, which also lasts for three hours; then the fourth, which lasts till the dawn and the rising of the sun. Christ shows by these watches when we ought to watch and be prepared for the coming of the Lord; for the time of our death is uncertain, nor have we one day or even hour of our life of which we can be sure. The first watch is our childhood, the second our youth, the third our grown manhood, the fourth, our old age. So Titus and S. Gregory. "Christ does not," says F. Lucas, "mention so much the fourth and first watches, because He does not often come from the marriage so early or so late. The marriages are generally concluded about the middle of the night when the bride is conducted to the marriage chamber. Meanwhile, it teaches us that we ought always to watch even in advanced age and decrepitude, and that it is not enough to watch only for a time, or in youth, or in manhood, but we must persevere as long as this life lasts, because the hour of our death is uncertain, and also the coming of our Lord, even though He be long waited for." So S. Basil in his homily of not regarding secular affairs: "We ought to be prepared daily to depart from this life and to await the unchanged nod of God, that each, when the Lord comes and knocks, may immediately open to Him. Christ, besides, speaks only of the second and third watch, because sleep in them is deeper and more heavy, to show that He would come when men least expected Him; when they were sunk in profound thoughts and cares, and, as it were, were asleep; so that wise servants should then most especially watch and be prepared, that when they seem to themselves most healthful and prosperous they may look for a sudden and treacherous death."

Toletus gives another reason. "Christ," he says, "does not make mention of the fourth watch because there are very few, who, having put off good works till old age, are then found to be doing them; and He might have made them tardy if He had spoken of the matter." From this S. Gregory concludes (Hom. 13), exhorting all men to holy lives, and saying, "Our Lord would not reveal the last hour to us, that it might always be looked for, and whilst we are not able to foresee it, that we should without cessation be prepared for it." Because then the hours fly apace, be careful, 0 most dear brethren, to be occupied with the traffic of good works. Hear what wise Solomon said: "Whatsoever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest." Because then we know not the time of our death, and cannot work after it, we ought to seize the time allowed us before its arrival. Thus, by our being always in fear of it will death itself be vanquished.

Ver. 41.And Peter said, Lord, speakest Thou this parable unto us or even unto all? To all men, especially the faithful, as well to those who are now living as to those who shall live hereafter. Peter doubted of this, because Christ was accustomed to give some doctrines to the Apostles alone, others to all the faithful, and He had here said some things which seemed fitted only to the Apostles and men of perfect lives, as verses 32-37. The rest about watching and waiting for the coming of the Lord seemed to apply to all the faithful.

Ver. 42.And the Lord said, Who then is that faithful and wise steward whom his lord shall set over his household to give them their portion of food in due season? Christ replied to Peter that He spoke indeed to all the faithful, but especially to him and the Apostles. For upon them were incumbent greater watching and care, that they might save not only themselves but others of the faithful as well. And Peter was the steward whom Christ set over His household, that is, His Church, as also the other Apostles, according to the words of S. Paul, "Let a man so account of us as of ministers of Christ and stewards of the mysteries of God."

That he may give them their measure of wheat in due season. (The Vulgate has mensuram tritici, on which Cornelius comments). Our, Lord alludes to the custom of the ancients, with whom slavery was common and severe. For servants had in abundance many things that Christians have now need of. They put one of the slaves over the mancipii, to distribute, every month, a measure (hence called demensus) of provisions and corn, wheat perhaps, or barley, if they were of inferior degree, as I have shown on Hos_3:2.

Secondly, wheat (tritici) may refer to time. For it is the duty of a good steward, like Joseph, when it is the season of wheat harvest, to dispense it frugally by measure to each head of a family, that it may not be sold or expended on the poor, and so there be an insufficiency for the household. I have explained the rest on S. Mat_24:45.

Observe the words "steward" and "portion." For a just steward does not give the same measure to all, but to each his own and according to his age, rank, and desert. It is the proper task of a steward to distribute what is appropriate to each. One kind and proportion of food is proper for an infant, and another for a youth, a third, for a full grown man, a fourth, for the agedone for a man, another for a womanone for a daughter, another for a servantone for sons, another for slaves.

From this Christ moraliter, teaches, Bishops, Pastors, Confessors, Preachers, that they ought not to set forth the same food of doctrine to all the faithful, nor (in general) speak of virtues to all only in a general way, but in particular they should instil into them such as are fit and proper to their age and position.  S. Paul, by his own example, taught the praxis of this parable and sentence when he gave one kind of monition and precept to sons, another to fathers, another to servants, Eph_6:1 and following, and when he wrote to Timothy, 1Ti_5:1-4; so to Tit_2:2, and following.

S. Gregory Thaumaturgus, Bishop of New Cæsarea, followed Christ and S. Paul, as Gregory of Nyssa writes in his life: "A mourner would bear from him what would comfort him; youth were corrected and taught moderationmedicine in fitting conversation was offered to the aged, servants were taught to be well affected to their masters, masters to be kind and gentle to those under their rule; the poor were taught to hold grace the only true riches, the possession of which was in the power of every one; he who boasted himself of his wealth was aptly reminded that he was the steward and not the lord of what he had. Profitable words were given to women, suitable ones to children, and befitting ones to fathers." And S. Cyprian, as Pontius the deacon wrote in his life, used to urge maidens to a becoming rule of modesty and a manner of dress which was adapted to sanctity. He taught the lapsed penitence, heretics truth, schismatics unity, the sons of God peace and the law of evangelical prayer. He comforted Christians under the loss of their relatives with the hope of the future. He checked the bitterness of envy by the sweetness of befitting remedies. He incited martyrs by exhortation from the divine discourses. Confessors who were signed with the mark on their foreheads he animated by the incentive of the heavenly host. The same, especially, and before all others,

Ver. 49.I came to came to cast fire on the earth; and what will I, if it is already kindled? The Arabic has, "What will I but that it be kindled?" So the Egyptian, Ethiopic, and Persian. It is uncertain whether Christ said this at the same time as the preceding. For S. Luke joins the words of Christ together, although spoken at different times. It may be connected with the preceding and following thus: Christ after much teaching of the Apostles and faithful, may, at last, have stated the primary duty that He was sent into the world by the Father to fulfil, namely, that He should send fire from heaven on the Apostles, that they, when inflamed by it, might kindle it in the rest of the other faithful; for by this the Apostles would fully and efficaciously perform the work that had been given them by Christ of evangelising the whole world and converting it to Him, and the faithful would exactly carry on the instructions of the Apostles.

Symbolically, S. Ambrose, on Ps. cxix. (Serm. viii.) says: "God is a light to lighten and a fire to burn up the chaff of men's vices." "He is light," he says, "to shine like a lantern for one who is walking in darkness, so that whoever seeks it in its brightness cannot err. He is fire to consume the straw and chaff of our works, as gold, the more it is refined, is better proved." So Clement of Alexandria in his exhortations to the Gentiles: "The Saviour has many voices and methods of man's salvation. In threatening He admonishes; by prohibitions He converts; with tears He pities; (in songs) He speaks through the cloud; (in songs) by fire He strikes terror. The flame is a mark at once of grace and of fear. If you be obedient it is a lightif disobedient, a consuming fire."

It may be askedWhat is this fire? Firstly, Tertullian (Against Marcion, IV. xxix.), Maldonatus, and F. Lucas answer that it is hatred dissensions, tribulations, and persecutions by unbelievers of the faith and of the Apostles, and the faithful of Christ. These, indirectly, and occasionally, Christ and the Apostles raised by preaching the Gospel and the new religion of the crucified Saviour. "Christ," says Tertullian, "will better interpret the quality of this fire,

ver. 51, 'Think you that I am come to give peace in the earth? I tell you, Nay, but rather division, for there shall be from henceforth,' &c. Christ means then the fire of destruction when He refuses peace: such as the conflict was, such will the burning be by which Christ will overthrow idolatry and all (manners of) wickedness, and will reduce them to ashes. Hence He would stir up all the nations that were addicted to their own idols against Himself and the Apostles, to extinguish by every means this new instrument of destruction of their ancient superstition. To this applies all that Christ subjoins in explanation of this fire, verses 50-53."

Secondly, and more fitly, S. Cyril in the Catena, and Jansenius think this fire to be the preaching of the Gospel, for Christ directly wished for this, that by its means He might warm the hearts of men by divine fire, as Ps. cxix. 140, "Thy Word is very pure" (Vulgate, ignitum).

Thirdly, and best, S. Ambrose and Origen on this passage, S. Athanasius on the Common Essence of Father and Son, S. Cyril (Book iv. on Leviticus), S. Jerome (Book ii Apol. against Ruffinus), S. Augustine (Serm. 108 de Tempore), S. Gregory (Hom. 30 in Evang.), by "fire" understand the Holy Ghost and His gifts, especially charity, devotion, fervour, zeal, which; say Euthymius and Theophylact, "He kindles in the souls of the faithful." This fire also kindles the lamps of the faithful, according to the words, "Love is strong as death, jealousy is cruel as the grave, the coals thereof are coals of fire which hath a most vehement flame." Song viii. 6. See what has been said thereon. The Church so explains it when on the Saturday after the Pentecost she prays thus in the Mass, "We beseech Thee, 0 Lord, may the Holy Spirit inflame us without fire which our Lord Jesus Christ sent upon earth and earnestly desired might be enkindled."

"By this fire," says S. Ambrose, "was Cleophas incited when he said, "Did not our heart burn within us, while He spake to us in the way, and while He opened to us the Scriptures?" Luk_24:32. Thus this fire of 1ove and ardour embraces that of tribulation which has the first place. For this fire, the Apostles, inflamed with the love of Christ, overcame; and so provoked it, for it pressed upon them, as Christ foretold in the following, Luk_12:49. So said also S. Paul, "Who shall separate us from the love of Christ? . . . I am persuaded that neither death nor life," Rom_8:35-38. By the same fire was Ignatius urged in his Epistle to the Romans: "I wish," he said, "that I may enjoy the beasts that await me, which I pray may be swift for my destruction and my punishment, and may be allured to devour me. I am the wheat of Christ, to be ground by the teeth of beasts, that I may be found the bread of the world." This desire Christ fulfilled when He sent the Holy Spirit upon the Apostles and faithful, in the form of tongues of fire at Pentecost, Act_2:3 Upon which S. Chrysostom says (Hom. iv.). "This fire has burnt up the sins of the world like fire;" and again, as we may suppose: "As a man on fire (igneus homo) if he falls into the midst of stubble will not be hurt, but will rather exert his strength, so it happens here," that the Apostles as men on fire with the Spirit (homines ignei) should not be hurt by their persecutors, but rather convert them to the faith of Christ and inflame them. See the gifts of fire which I have counted upenumerated and applied to the Love of God, Lev_9:23, and Acts xxiii. and Act_2:3, and Dionysius on the Ecclesiastical Hierarchy xv., where he shows by many analogies that fire is the most apt symbol and hieroglyphic of God and the angels, and most fitly represents their similitude in imitating Him, according to the words of Deu_4:24: "Thy God is a consuming fire;" and Heb_1:7, "Who maketh His angels spirits and His ministers a flame of fire." With this fire burned Elijah, of whom it is written, "and Elias the prophet stood up as a fire, and his word burnt like a torch," Ecclus 48:1, and therefore he was carried up into heaven in a chariot of fire; and Elisha cried out, "My father, my father, the chariot of Israel and the horsemen thereof." Consumed by this fire the martyrs despised their lives, nay, rather courted the flames, either because they did not feel them, like the three children in the furnace at Babylon, or that they overcame them by their heroic virtue, as did S. Laurence, of whom it is sung, Psa_17:3, "Thou hast visited me in the night (Vulg.) with fire." Hard indeed and bitter was this test of fire, but the love of God conquered the pain; the torments of the Lamb overcame the torment of the fire; the memory of Christ, I mean, who suffered for us still more bitterly. "The fire of love could not be mastered by thy flames, 0 tyrant," said S. Leo in his sermon on S. Laurence. "The fire that burnt outwardly was more sluggish than that which burnt within. Thou ragedst, as a persecutor against the Martyr thou ragedst, and increased his palm whilst thou augmented his punishment;" and S. Augustine on Laurence: "The blessed Laurence was consumed by this fire, but he felt not the heat of the flames, and whilst he burnt with the love of Christ, he regarded not the punishment of the persecutor." So S. Ignatius, writing to the Romans, "Let fire," he says, "the breaking of my limbs by wild beasts, the dismembering of my body, the breaking to pieces of my whole frame, and all the torments of the devil come upon me, so only that I may have enjoyment of Christ." Of the same kind were also the Christians in the time of Tertullian, who (in 50 chap. Apol.) writes thus to the Gentiles: "Although you now call us Sarmentitii because we are burnt at the stake by a heap of faggots (sarmentorum), and Senarii because we are broken on the wheel, yet this is the garment of our victory, this our robe of glory, in this chariot we triumph." Are not these terrestrial seraphim more brave and ardent than the celestial? The latter abound with the fire of love only, the former with that of pain and martyrdom also, for they are living holocausts of God. In our own age, in the same fire, were and are consumed the Japanese, who were burnt to death in a slow fire for many hours, and remained in them unsubdued and unconquered like adamant, to death. Many of them were of our society, standard-bearers as it were of (the) faith; among them was R. P. Camillus Constantius of Italy, who remained for three hours in the fire immovable, nay, even joyful and exulting; (continually) crying out to God with a loud voice, or animating his companions to constancy, or stirring up the people, a thing we have not hitherto read of in the lives of the Martyrs, until the flames seized on his inner organs, and deprived him at once of voice and life, that so he might die a glorious victim of a holocaust to God.

Hail, heroes of illustrious souls, champions of the faith, a spectacle to God, to angels, and to men. Burning with divine fire you resigned, for the faith of Christ, your bodies to the flames, and your souls to God; and from amidst those flames, rejoicing with the voice of swans, you covered yourselves with merits, amazed the tyrants, filled and adorned Japan with Christians, your society with heroic virtues, the world with fame, the Church with glory, the heavens with the laurels of fresh champions. For ever live your glory, your unconquered fortitude, your fire and ardour of heart, by which you will have illuminated and inflamed Japan, as long as the course of ages shall endure.

Thus thinking, S. Eulatia, burning with the desire of martyrdom, proceeded, without the knowledge of her parents, to her conflict, and, as Prudentius tells us in his hymn 3, when she was being consumed by the flames, she sang a hymn "On the Crowns:"

Ergo tortor, adure,

Divide membra coacta luto

Solvere rem fragilem, facile est,

Non penetrabitur, interior,

Exagitante dolore, animus. Come, thou tormentor, come and burn,

And cut, and wound, and slay,

Dissever thou these limbs of mine,

Joined but by feeble clay.

How easy 'tis, so frail a thing,

Entirely to destroy;

Tormenting pain can never touch

My inner spirit's joy.

And thus, in the thirteenth year of her age, surrounded by flames,

Virgo, citum cupiens obitum,

Appetit et bibit ore rogum.

For speedy death the Virgin wish'd,

And with a joyful smile

The bitter cup of death she drank,

Upon the funeral pile.

The martyr, in the form of a dove, flew up to heaven.

And what will I if it be already kindled? The Arabic has, "What will I but its kindling?"  S. Jerome to Nepotian, "How I long for it to be kindled!" Origen (Hom. v. on Ezekiel), "I would it were kindled;" Philaster on the Heresies (cap. ult.), "How I wish that it were kindled;" that is, as the Syriac reads, "If now at length it were kindled." SS. Hilary on Ps. cxx., Theophylact, Euthymius, and Cyril in the Catena, "I wish nothing but that this fire were at length kindled; if it were, there is nothing else I desire, this is my one only prayer." Both readings amount to the same thing"I came to cast fire upon the earth, and what will I if it is already kindled?"that everywhere throughout the world He might kindle the earthly, lukewarm, frigid, nay, rocky, ice-cold, and rigid hearts of men, by His words and example, with the fierce heat of fervour, and turn them into the fire of love. So did our own S. Ignatius, the founder of the Society of Jesus. But to accomplish this there is need of much warmth and zeal. He, therefore, who would inspire others with this fire, must first kindle it strongly in himself.

Ardeat orator qui vult accendere plebemWouldst thou enkindle others' hearts?

then burn,

0 Orator, thyself.

Ver. 50.But I have a baptism to be baptized with. The Arabic says, "I have a baptism, and I shall be baptized with it:" That is, By the decree of God and of My own will and determination I owe (debeo) to be baptized.

And how am I straitened till it be accomplished! "This fire of love and zeal of the Holy Spirit, cannot break forth unless the flint of My body be first struck upon the cross, or rather, until I am baptized in the font of My own blood." This is like some fountains into which if we plunged a torch, by the wonderful power of nature, and an antiperistasis, it is lighted. Such, according to Pliny, is the fountain of Dodona (bk. ii. chap. 103). Our brethren of Coimbra, in Meteora (tract. ix. chap. 7), say that there is another in Epirus, and a third in India, the waters of which burn; another, again, which formerly took its name from Jupiter Ammon. This just before the dawn is tepid, at midday it becomes cold, it is warm in the evening, and it boils at midnight. Similar springs are found near Naples, in France, and other places. Our Lord, then, compares His passion to these. This is like a boiling fountain which has aroused, and still arouses, the fire of love in the minds of the faithful. For equally by the merit of the cross and passion of Christ and by His example does this fire burst forth. He calls His death and passion a baptism, because He was clearly sunk and overwhelmed in it, as says the Psalm, "I sink in deep mire where there is no standing, I am come into deep waters, where the floods overflow me," Psa_69:2.

And how am I straitened until it be accomplished? That is, "I am afflicted and tormented by the longing to die for the salvation of men and by My death to kindle this flame." Euthymius: "I am anxious because of its slowness;" and Theophylact: "How am I straitened," that is, how anxious and oppressed am I until it be performed, "for I thirst for death for the good of all men." So S. Ambrose, Bede, and others. The Arabic has, "I am narrowed for its performance." S. Irenæus 1. 18 reads, "I earnestly hasten to it." For the hearts of the anxious are wont to be contracted and as it were compressed by such, whilst those of the joyful are expanded and dilated. De Lyra, therefore, renders it amiss, "I am narrowed," he says, "that is, I am filled with dread, according to the words, 'My soul is sorrowful even unto death.'" This, indeed, was a feeling natural to the soul of Christ, but He quelled and overcame it when He said, "Not as I will, but as Thou wilt."

Morally. Observe how great was the zeal of Christ, how great His love, how deep His thirst for our salvation. For it was this that raised in Him so great a thirst for His Passion, death, and crucifixion, cruel as they were, so that His heart, between their infliction and the waiting for them, was compressed, as between the two stones of a mill, and brought into the greatest straits; or placed, as it were, in a vice and compressed with anguish, lest what He loved should be refused or delayed. Christ then was urged and, as it were, burnt up by the utmost longing to offer Himself up to God as a holocaust on the altar of the cross, that, as far as in Him lay, He might sanctify, save, and bless all men.

This zeal, His thirst, He impressed upon the Apostles and apostolic men, who thirsted for crosses, labours, pains, torments, and martyrdoms, for the glory of God: that they might propagate the gospel of Christ throughout the whole world and save as many as they could. This is the holiness of the Gospel, this is the perfection of virtue, this is the crown of the Apostleship.  S. Andrew's salutations of the cross, and his earnest longing for it, are known. "Hail, precious cross, long desired, and at last ready for my longing soul! Secure and rejoicing I come to thee; do thou with joy accept me, and through Thyself do Thou receive me who by dying for me hast redeemed me."  S. Laurence said to the Emperor Valerian, when he showed to him with threats, flames, wheels, scorpions, wild beasts: "For this table I hunger, I thirst. There is no famished man who desires food, there is no one perishing of thirst who craves for water, as greedily as I court and covet all these torments, that I may repay to Christ my Saviour, pain for pain, death for death." S. Vicentius to Dacian: "No one living has conferred on me greater gifts than thou, who torturest and crucifiest me, for with as many tortures as thou afflictest me withwith so many crowns of martyrdom dost thou adorn me." And to the executioners, "How slow are ye, how slothful!"

S. Agatha to Quintianus, "Why are you so slow? What do you wait for?scourge, lacerate, burn, cut down, mangle, slay my body, for the more you crucify me, the more good you confer upon me, and the more favour and grace shall I receive from my spouse Jesus Christ." Such were the vows and such the words of SS. Agnes, Lucia, Dorothea, Cœcilia, and other Martyrs.

Ver. 51.Think ye that I am come to give peace in the earth? I tell you nay, but rather division. See what I have said Mat_10:34.

Ver. 52.For there shall be from henceforth five in one house divided, three against two, and two against three. Five, that isFather, son, mother, daughter, daughter-in-law, for mother-in-law is the same as mother. So S. Ambrose. And this is plain from what follows. In the same house three unbelievers shall rise against two believers, or two unbelieving against three faithful, or father and son, who do not believe in Christ, shall rise against mother, daughter, and daughter-in-law who, do believe in Him, or the contrary.

I am come to send fire on the earth, and what will I, if it be already kindled?50. But I have a baptism to be baptized with; and how am I straightened till it be accomplished!51. Suppose you that I am come to give peace on earth? I tell you, Nay; but rather division:52. For from henceforth there shall be five in one house divided, three against two, and two against three.53. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

To stewards, that is, to Priests, the preceding words seem to have been addressed, that they may thereby know that hereafter a heavier punishment awaits them, if, intent upon the world’s pleasures, they have neglected the charge of their Lord’s household, and the people entrusted to their care. But as it profits little to be recalled from error by the fear of punishment, and far greater is the privilege of charity and love, our Lord therefore kindles in men the desire of acquiring the divine nature, saying, I came to send fire on earth, not indeed that He is the Consumer of good men, but the Author of good will, who purifies the golden vessels of the Lord’s house, but burns up the straw and stubble.

Now it is the way of holy Scripture to use sometimes the term fire, of holy and divine words. For as they who know how to purify gold and silver, destroy the dross by fire, so the Savior by the teaching of the Gospel in the power of the Spirit cleanses the minds of those who believe in Him. This then is that wholesome and useful fire by which the inhabitants of earth, in a manner cold and dead through sin, revive to a life of piety.

For by the earth He now means not that which we tread under our feet, but that which was fashioned by His hands, namely, man, upon whom the Lord pours out fire for the consuming of sins, and the renewing of souls.

And we must here believe that Christ came down from heaven. For if He had come from earth to earth, He would not say, I came to send fire upon the earth.

But our Lord was hastening the kindling of the fire, and hence it follows, And what will I, save that it be kindled? For already some of the Jews believed, of whom the first were the holy Apostles, but the fire once lighted in Judea was about to take possession of the whole world, yet not till after the dispensation of His Passion had been accomplished. Hence it follows, But I have a baptism to be baptized with. For before the holy cross and His resurrection from the dead, in Judea only was the news told of His preaching and miracles; but after that the Jews in their rage had slain the Prince of life, then commanded He His Apostles, saying, Go and teach all nations.

Or else, fire is sent upon the earth, when by the fiery breath of the Holy Spirit, the earthly mind has all its carnal desires burnt up, but inflamed with spiritual love, bewails the evil it has done; and so the earth is burnt, when the conscience accusing itself, the heart of the sinner is consumed in the sorrow of repentance.

But He adds, I have a baptism to be baptized with, that is, I have first to be sprinkled with the drops of My own Blood, and then to inflame the hearts of believers by the fire of the Spirit.

But so greet was our Lord’s condescension, that He tells us He has a desire of inspiring us with devotion, of accomplishing perfection in us, and of hastening His passion for us; as it follows, And how am I straightened till it be accomplished

Some manuscripts have, "And how am I anguished," that is, grieved. For though He had in Himself nothing to grieve Him, yet was as He afflicted by our woes, and at the time of death He betrayed the anguish which He underwent not from the fear of His death, but from the delay of our redemption. For he who is troubled until he reaches perfection, is secure of perfection, for the condition of bodily affections not the dread of death offends him. For he who has put on the body must suffer all things which are of the body, hunger, thirst, vexation, sorrow; but the Divine nature knows no change from such feelings. At the same time He also shows, that in the conflict of suffering consists the death of the body, peace of mind has no struggle with grief.

But the manner in which after the baptism of His passion and the coming of the spiritual fire the earth will be burnt, He declares as follows, Suppose you that I am to give peace, etc.

What say you, O Lord? Did you not come to give peace, Who art made peace for us? making peace by your cross with things in earth and things in heaven; Who said, My peace I give to you. But it is plain that peace is indeed a good, but sometimes hurtful, and separating us from the love of God, that is, when by it we unite with those who keep away from God. And for this reason we e teach the faithful to avoid earthly bonds. Hence it follows, For from henceforth there shall be five in one house divided, three against two, etc.

Though the connection would seem to be of six persons, father and son, mother and daughter, mother in law and daughter in law, yet are they five, for the mother and the mother in law may be taken as the same, since she who is the mother of the son, is the mother in law of his wife.

Now hereby He declared a future event, for it so happened in the same house that there have been believers whose fathers wished to bring them to unbelief; but the power of Christ’s doctrines has so prevailed, that fathers were left by sons, mothers by daughters, and children by parents. For the faithful in Christ were content not only to despise their own, but at the same time also to suffer all things as long as they were not without the worship of their faith. But if He were mere man, how would it have occurred to Him to conceive it possible that He should be more loved by fathers than their children were, by children than their fathers, by husbands than their wives, and they too not in one house or a hundred, but throughout the world? And not only did he predict this, but accomplish it in deed.

Now in a mystical sense the one house is one man, but by two we often mean the soul and the body. But if two things meet together, each one has its part; there is one which obeys, another which rules. But there are three conditions of the soul, one concerned with reason, another with desire, the third with anger. Two then are divided against three, and three against two. For by the coming of Christ, man who was material became rational. We were carnal and earthly, God sent His Spirit into our hearts, and we became spiritual children. We may also say, that in the house there are five others, that is, smell, touch, taste, sight, and hearing. If then with respect to those things which we hear or see, separating the sense of sight and hearing, we shut out the worthless pleasures of the body which we take in by our taste, touch, and smell, we divide two against three, because the mind is not carried away by the allurements of vice. Or if we understand the five bodily senses, already are the vices and sins of the body divided among themselves. The flesh and the soul may also seem separated from the smell, touch, and taste of pleasure, for while the stronger sex of reason is impelled, as it were, to manly affections, the flesh strives to keep the reason more effeminate. Out of these then there spring up the motions of different desires, but when the soul returns to itself it renounces the degenerate offspring. The flesh also bewails that it is fastened down by its desires (which it has borne to itself,) as by the thorns of the world. But pleasure is a kind of daughter in law of the body and soul, and is wedded to the motions of foul desire. As long then as there remained in one house the vices conspiring together with one consent, there seemed to be no division; but when Christ sent fire upon the earth which should burn out the offenses of the heart, or the sword which should pierce the very secrets of the heart, then the flesh and the soul renewed by the mysteries of regeneration cast off the bond of connection with their offspring. So that parents are divided against their children, while the intemperate man gets rid of his intemperate desires, and the soul has no more fellowship with crime. Children also are divided against parents when men having become regenerate renounce their old vices, and younger pleasure flies from the rule of piety, as from the discipline of a strict house.

Or in another way. By three are signified those who have faith in the Trinity, by two the unbelievers who depart from the unity of the faith. But the father is the devil, whose children we were by following him, but when that heavenly fire came down, it separated us from one another, and showed us another Father who is in heaven The mother is the Synagogue, the daughter is the Primitive Church, who had to bear the persecution of that same synagogue, from whom she derived her birth, and whom she did herself in the truth of the faith contradict. The mother in law is the Synagogue, the daughter in law the Gentile Church, for Christ the husband of the Church is the son of the Synagogue, according to the flesh. The Synagogue then was divided both against its daughter in law, and its daughter, persecuting believers of each people. But they also were divided against their mother in law and mother, because they wished to abolish the circumcision of the flesh.

I am come to send fire on the earth. By this fire, some understand the light of the gospel, and the fire of charity and divine love. Others, the fire of trials and persecutions. (Witham) --- What is the fire, which Christ comes to send upon the earth? Some understand it of the Holy Ghost, of the doctrine of the gospel, and the preaching of the apostles, which has filled the world with fervour and light, and which was signified by the flames of fire which appeared at the descent of the Holy Ghost upon the apostles. My words, says the Lord, in Jeremias, (Chap. xxiii. 29.) are as a fire, and as a hammer, that breaketh the rock in pieces. Others understand it of the fire of charity, which Christ came to enkindle upon the earth, and which the apostles carried throughout the whole world. But the most simple and literal opinion seems to be, the fire of persecution and war. Fire is often used in Scripture for war: and our Saviour declares in St. Matthew that he is come to bring the sword, and not peace; that is, the doctrine of the gospel shall cause divisions, and bring persecutions, and almost an infinity of other evils, upon those who shall embrace and maintain it. But it is by these means that heaven must be acquired, it is thus that Jesus Christ destroys the reign of Satan, and overturns idolatry, superstition, and error, in the world. So great a change could not be made without noise, tumult, fire, and war. (Calmet)

I am to be baptized, with troubles and sufferings. --- And how am I straitened? &c. not with fear, but with an earnest desire of suffering. (Witham)

41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? 42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? 43 Blessed is that servant, whom his lord when he cometh shall find so doing. 44 Of a truth I say unto you, that he will make him ruler over all that he hath. 45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; 46 The lord of that servant will come in a day when he looketh not for him, and at a hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. 47 And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. 49 I am come to send fire on the earth; and what will I, if it be already kindled? 50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished! 51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: 52 For from henceforth there shall be five in one house divided, three against two, and two against three. 53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.

Here is, I. Peter's question, which he put to Christ upon occasion of the foregoing parable ( v. 41 ): " Lord, speakest thou this parable to us that are thy constant followers, to us that are ministers, or also to all that come to be taught by thee, to all the hearers, and in them to all Christians?" Peter was now, as often, spokesman for the disciples. We have reason to bless God that there are some such forward men, that have a gift of utterance; let those that are such take heed of being proud. Now Peter desires Christ to explain himself, and to direct the arrow of the foregoing parable to the mark he intended. He calls it a parable, because it was not only figurative, but weighty, solid, and instructive. Lord, said Peter, was it intended for us, or for all? To this Christ gives a direct answer ( Mark xiii. 37 ): What I say unto you, I say unto all. Yet here he seems to show that the apostles were primarily concerned in it. Note, We are all concerned to take to ourselves what Christ in his word designs for us, and to enquire accordingly concerning it: Speakest thou this to us? To me? Speak, Lord, for thy servant hears. Doth this word belong to me? Speak it to my heart.

II. Christ's reply to this question, directed to Peter and the rest of the disciples. If what Christ had said before did not so peculiarly concern them, but in common with other Christians, who must all watch and pray for Christ's coming, as his servants, yet this that follows is peculiarly adapted to ministers, who are the stewards in Christ's house. Now our Lord Jesus here tells them,

1. What was their duty as stewards, and what the trust committed to them. (1.) They are made rulers of God's household, under Christ, whose own the house is; ministers derive an authority from Christ to preach the gospel, and to administer the ordinances of Christ, and apply the seals of the covenant of grace. (2.) Their business is to give God's children and servants their portion of meat, that which is proper for them and allotted to them; convictions and comfort to those to whom they respectively belong. Suum cuique — to every one his own. This is rightly to divide the word of truth, 2 Tim. ii. 15 . (3.) To give it to them in due season, at that time and in that way which are most suitable to the temper and condition of those that are to be fed; a word in season to him that is weary. (4.) Herein they must approve themselves faithful and wise; faithful to their Master, by whom this great trust is reposed in them, and faithful to their fellow-servants, for whose benefit they are put in trust; and wise to improve an opportunity of doing honour to their Master, and service in the family. Ministers must be both skilful and faithful.

2. What would be their happiness if they approved themselves faithful and wise ( v. 43 ): Blessed is that servant, (1.) That is doing, and is not idle, nor indulgent of his ease; even the rulers of the household must be doing, and make themselves servants of all. (2.) That is so doing, doing as he should be, giving them their portion of meat, by public preaching and personal application. (3.) That is found so doing when his Lord comes; that perseveres to the end, notwithstanding the difficulties he may meet with in the way. Now his happiness is illustrated by the preferment of a steward that has approved himself within a lower and narrower degree of service; he shall be preferred to a larger and higher ( v. 44 ): He will make him ruler over all that he has, which was Joseph's preferment in Pharaoh's court. Note, Ministers that obtain mercy of the Lord to be faithful shall obtain further mercy to be abundantly rewarded for their faithfulness in the day of the Lord.

3. What a dreadful reckoning there would be if they were treacherous and unfaithful, v. 45, 46 . If that servant begin to be quarrelsome and profane, he shall be called to an account, and severely punished. We had all this before in Matthew, and therefore shall here only observe, (1.) Our looking upon Christ's second coming as a thing at a distance is the cause of all those irregularities which render the thought of it terrible to us: He saith in his heart, My Lord delays his coming. Christ's patience is very often misinterpreted his delay, to the dis couragement of his people, and the en couragement of his enemies. (2.) The persecutors of God's people are commonly abandoned to security and sensuality; they beat their fellow-servants, and then eat and drink with the drunken, altogether unconcerned either at their own sin or their brethren's sufferings, as the king and Haman, who sat down to drink when the city Shushan was perplexed. Thus they drink, to drown the clamours of their own consciences, and baffle them, which would otherwise fly in their faces. (3.) Death and judgment will be very terrible to all wicked people, but especially to wicked ministers. It will be a surprise to them: At an hour when they are not aware. It will be the determining of them to endless misery; they shall be cut in sunder, and have their portion assigned them with the unbelievers.

4. What an aggravation it would be of their sin and punishment that they knew their duty, and did not do it ( v. 47, 48 ): That servant that knew his lord's will, and did it not, shall be beaten with many stripes, shall fall under a sorer punishment; and he that knew not shall be beaten with few stripes, his punishment shall, in consideration of this, be mitigated. Here seems to be an allusion to the law, which made a distinction between sins committed through ignorance, and presumptuous sins ( Lev. v. 15, &c.; Num. xv. 29, 30 ), as also to another law concerning the number of stripes given to a malefactor, to be according to the nature of the crime, Deut. xxv. 2, 3 . Now, (1.) Ignorance of our duty is an extenuation of sin. He that knew not his lord's will, through carelessness and neglect, and his not having such opportunities as some others had of coming to the knowledge of it, and did things worthy of stripes, he shall be beaten, because he might have known his duty better, but with few stripes; his ignorance excuses in part, but not wholly. Thus through ignorance the Jews put Christ to death ( Acts iii. 17 ; 1 Cor. ii. 8 ), and Christ pleaded that ignorance in their excuse: They know not what they do. (2.) The knowledge of our duty is an aggravation of our sin: That servant that knew his lord's will, and yet did his own will, shall be beaten with many stripes. God will justly inflict more upon him for abusing the means of knowledge he afforded him, which others would have made a better use of, because it argues a great degree of wilfulness and contempt to sin against knowledge; of how much sorer punishment then shall they be thought worthy, besides the many stripes that their own consciences will give them! Son, remember. Here is a good reason for this added: To whomsoever much is given, of him shall be much required, especially when it is committed as a trust he is to account for. Those have greater capacities of mind than others, more knowledge and learning, more acquaintance and converse with the scriptures, to them much is given, and their account will be accordingly.

III. A further discourse concerning his own sufferings, which he expected, and concerning the sufferings of his followers, which he would have them also to live in expectation of. In general ( v. 49 ): I am come to send fire on the earth. By this some understand the preaching of the gospel, and the pouring out of the Spirit, holy fire; this Christ came to send with a commission to refine the world, to purge away its dross, to burn up its chaff, and it was already kindled. The gospel was begun to be preached; some prefaces there were to the pouring out of the Spirit. Christ baptized with the Holy Ghost and with fire; this Spirit descended in fiery tongues. But, by what follows, it seems rather to be understood of the fire of persecution. Christ is not the Author of it, as it is the sin of the incendiaries, the persecutors; but he permits it, nay, he commissions it, as a refining fire for the trial of the persecuted. This fire was already kindled in the enmity of the carnal Jews to Christ and his followers. " What will I that it may presently be kindled? What thou doest, do quickly. If it be already kindled, what will I? Shall I wait the quenching of it? No, for it must fasten upon myself, and upon all, and glory will redound to God from it."

1. He must himself suffer many things; he must pass through this fire that was already kindled ( v. 50 ): I have a baptism to be baptized with. Afflictions are compared both to fire and water, Ps. lxvi. 12 ; lxix. 1, 2 . Christ's sufferings were both. He calls them a baptism ( Matt. xx. 22 ); for he was watered or sprinkled with them, as Israel was baptized in the cloud, and dipped into them, as Israel was baptized in the sea, 1 Cor. x. 2 . He must be sprinkled with his own blood, and with the blood of his enemies, Isa. lxiii. 3 . See here, (1.) Christ's foresight of his sufferings; he knew what he was to undergo, and the necessity of undergoing it: I am to be baptized with a baptism. He calls his sufferings by a name that mitigates them; it is a baptism, not a deluge; I must be dipped in them, not drowned in them; and by a name that sanctifies them, for baptism is a name that sanctifies them, for baptism is a sacred rite. Christ in his sufferings devoted himself to his Father's honour, and consecrated himself a priest for evermore, Heb. vii. 27, 28 . (2.) Christ's forwardness to his sufferings: How am I straitened till it be accomplished! He longed for the time when he should suffer and die, having an eye to the glorious issue of his sufferings. It is an allusion to a woman in travail, that is pained to be delivered, and welcomes her pains, because they hasten the birth of the child, and wishes them sharp and strong, that the work may be cut short. Christ's sufferings were the travail of his soul, which he cheerfully underwent, in hope that he should by them see his seed, Isa. liii. 10, 11 . So much was his heart set upon the redemption and salvation of man.

2. He tells those about him that they also must bear with hardships and difficulties ( v. 51 ): " Suppose ye that I came to give peace on earth, to give you a peaceable possession of the earth, and outward prosperity on the earth?" It is intimated that they were ready to entertain such a thought as this, nay, that they went upon this supposition, that the gospel would meet with a universal welcome, that people unanimously embrace it, and would therefore study to make the preachers of it easy and great, that Christ, if he did not give them pomp and power, would at least give them peace; and herein they were encouraged by divers passages of the Old Testament, which speak of the peace of the Messiah's kingdom, which they were willing to understand of external peace. "But," saith Christ, "you will be mistaken, the event will declare the contrary, and therefore do not flatter yourselves into a fool's paradise. You will find,"

(1.) "That the effect of the preaching of the gospel will be division. " Not but that the design of the gospel and its proper tendency are to unite the children of men to one another, to knit them together in holy love, and, if all would receive it, this would be the effect of it; but there being multitudes that not only will not receive it, but oppose it, and have their corruptions exasperated by it, and are enraged at those that do receive it, it proves, though not the cause yet the occasion of division. While the strong man armed kept his palace, in the Gentile world, his goods were at peace; all was quiet, for all went one way, the sects of philosophers agreed well enough, so did the worshippers of different deities; but when the gospel was preached, and many were enlightened by it, and turned from the power of Satan to God, then there was a disturbance, a noise and a shaking, Ezek. xxxvii. 7 . Some distinguished themselves by embracing the gospel, and others were angry that they did so. Yea, and among them that received the gospel there would be different sentiments in minor things, which would occasion division; and Christ permits it for holy ends ( 1 Cor. xi. 18 ), that Christians may learn and practise mutual forbearance, Rom. xiv. 1, 2 .

49-53. to send-- cast.

fire-- "the higher spiritual element of life which Jesus came to introduce into this earth (compare Mt 3:11 ), with reference to its mighty effects in quickening all that is akin to it and destroying all that is opposed. To cause this element of life to take up its abode on earth, and wholly to pervade human hearts with its warmth, was the lofty destiny of the Redeemer" [Olshausen: so Calvin, Stier, Alford, &c.].

what will I, &c.-- an obscure expression, uttered under deep and half-smothered emotion. In its general import all are agreed; but the nearest to the precise meaning seems to be, "And what should I have to desire if it were once already kindled?" [Bengel and Bloomfield].