Daily Readings

It is not exactly known to what the apostle here refers. Origen thinks that they delivered the apostle from the snares of the Jews. Others, that they exposed themselves from him in the sedition raised at Corinth, or in that at Ephesus, when he was in such danger, on account of the outcry of the silversmiths. The obligations of the Churches of the Gentiles towards them must be understood of the hospitality, which these faithful servants of Christ exercised to all. (Calmet) --- Greek: Ton eauton trachelon upethekan, a proverbial expression, as in Latin, præbere cervices, caput objicere periculis, to support any thing, or person, that is in a sinking way, or in great danger.

This means the assembly of Christians, who probably resorted to the house of Prisca and Aquila, as to a place of retreat, and there held their religious assemblies. Or it may mean their family only, which was as regular and holy as an assembly of saints. The apostle, in another place, salutes the Church in the house of Nympha, and writing to Philemon, salutes the Church in his house. (1 Corinthians xvi. 19.)

Thus the primitive Christians express their concord and benevolence, as also their perfect equality. For it was customary with the Persians, and all oriental nations, to salute only their equals thus; though, to their inferiors, the presented their hand to be kissed. (St. Clem. Pædog. and Polus.)

This Tertius was the amanuensis, or secretary of St. Paul, and wrote this epistle as St. Paul dictated. It is not on that account less divinely inspired than the rest. (Estius)

Now to him that is able, &c. These three last verses, in divers Greek copies, were found at the end of the 14th chapter, where we find them expounded by St. John Chrysostom. --- According to the....mystery kept secret from eternity, now made manifest; he means the mystery of Christ's incarnation, and man's redemption, formerly revealed indeed to the prophets, but now made known to all nations, in order to bring all men to the obedience of the gospel, by embracing the faith and doctrine of Christ. (Witham)

1 I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: 2 That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also. 3 Greet Priscilla and Aquila my helpers in Christ Jesus: 4 Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles. 5 Likewise greet the church that is in their house. Salute my wellbeloved Epenetus, who is the firstfruits of Achaia unto Christ. 6 Greet Mary, who bestowed much labour on us. 7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me. 8 Greet Amplias my beloved in the Lord. 9 Salute Urbane, our helper in Christ, and Stachys my beloved. 10 Salute Apelles approved in Christ. Salute them which are of Aristobulus' household. 11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. 12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. 13 Salute Rufus chosen in the Lord, and his mother and mine. 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. 16 Salute one another with a holy kiss. The churches of Christ salute you.

Such remembrances as these are usual in letters between friends; and yet Paul, by the savouriness of his expressions, sanctifies these common compliments.

I. Here is the recommendation of a friend, by whom (as some think) this epistle was sent—one Phebe, v. 1, 2 . It should seem that she was a person of quality and estate, who had business which called her to Rome, where she was a stranger; and therefore Paul recommends her to the acquaintance of the Christians there: an expression of his true friendship to her. Paul was as well skilled in the art of obliging as most men. True religion, rightly received, never made any man uncivil. Courtesy and Christianity agree well together. It is not in compliment to her, but in sincerity, that,

1. He gives a very good character of her. (1.) As a sister to Paul: Phebe our sister; not in nature, but in grace; not in affinity or consanguinity, but in pure Christianity: his own sister in the faith of Christ, loving Paul, and beloved of him, with a pure and chaste and spiritual love, as a sister; for there is neither male nor female, but all are one in Christ Jesus, Gal. iii. 28 . Both Christ and his apostles had some of their best friends among the devout (and upon that account honourable) women. (2.) As a servant to the church at Cenchrea: diakonon, a servant by office, a stated servant, not to preach the word (that was forbidden to women), but in acts of charity and hospitality. Some think she was one of the widows that ministered to the sick and were taken into the church's number, 1 Tim. v. 9 . But those were old and poor, whereas Phebe seems to have been a person of some account; and yet it was no disparagement to her to be a servant to the church. Probably they used to meet at her house, and she undertook the care of entertaining the ministers, especially strangers. Every one in his place should strive to serve the church, for therein he serves Christ, and it will turn to a good account another day. Cenchrea was a small sea-port town adjoining to Corinth, about twelve furlongs distant. Some think there was a church there, distinct from that at Corinth, though, being so near, it is very probable that the church of Corinth is called the church of Cenchrea, because their place of meeting might be there, on account of the great opposition to them in the city ( Acts xviii. 12 ), as at Philippi they met out of the city by the water-side, Acts xvi. 13 . So the reformed church of Paris might be called the church at Charenton, where they formerly met, out of the city. (3.) As a succourer of many, and particularly of Paul, v. 2 . She relieved many that were in want and distress—a good copy for women to write after that have ability. she was kind to those that needed kindness, intimated in her succouring them; and her bounty was extensive, she was a succourer of many. Observe the gratitude of Paul in mentioning her particular kindness to him: And to myself also. Acknowledgment of favours is the least return we can make. It was much to her honour that Paul left this upon record; for wherever this epistle is read her kindness to Paul is told for a memorial of her.

2. He recommends her to their care and kindness, as one worthy to be taken notice of with peculiar respect. (1.) " Receive her in the Lord. Entertain her; bid her welcome." This pass, under Paul's hand, could not but recommend her to any Christian church. " Receive her in the Lord, " that is, "for the Lord's sake; receive her as a servant and friend of Christ." As it becometh saints to receive, who love Christ, and therefore love all that are his for his sake; or, as becometh saints to be received, with love and honour and the tenderest affection. There may be occasion sometimes to improve our interest in our friends, not only for ourselves, but for others also, interest being a price in the hand for doing good. (2.) Assist her in whatsoever business she has need of you. Whether she had business of trade, or law-business at the court, is not material; however being a woman, a stranger, a Christian, she had need of help: and Paul engaged them to be assistant to her. It becomes Christians to be helpful one to another in their affairs, especially to be helpful to strangers; for we are members one of another and we know not what need of help we may have ourselves. Observe, Paul bespeaks help for one that had been so helpful to many; he that watereth shall be watered also himself.

II. Here are commendations to some particular friends among those to whom he wrote, more than in any other of the epistles. Though the care of all the churches came upon Paul daily, enough to distract an ordinary head, yet he could retain the remembrance of so many; and his heart was so full of love and affection as to send salutations to each of them with particular characters of them, and expressions of love to them and concern for them. Greet them, salute them; it is the same word, aspasasthe. "Let them know that I remember them, and love them, and wish them well." There is something observable in several of these salutations.

1. Concerning Aquila and Priscilla, a famous couple, that Paul had a special kindness for. They were originally of Rome, but were banished thence by the edict of Claudius, Acts xviii. 2 . At Corinth, Paul became acquainted with them, wrought with them at the trade of tent-making; after some time, when the edge of that edict was rebated, they returned to Rome, and thither he now sends commendations to them. He calls them his helpers in Christ Jesus, by private instructions and converse furthering the success of Paul's public preaching, one instance of which we have in their instructing Apollos, Acts xviii. 26 . Those are helpers to faithful ministers that lay out themselves in their families and among their neighbours to do good to souls. Nay, they did not only do much, but they ventured much, for Paul: They have for my life laid down their own necks. They exposed themselves to secure Paul, hazarded their own lives for the preservation of his, considering how much better they might be spared than he. Paul was in a great deal of danger at Corinth, while he sojourned with them; but they sheltered him, though they thereby made themselves obnoxious to the enraged multitudes, Acts xviii. 12 , 17 . It was a good while ago that they had done Paul this kindness; and yet he speaks as feelingly of it as if it had been but yesterday. To whom (says he) not only I give thanks, but also all the churches of the Gentiles; who were all beholden to these good people for helping to save the life of him that was the apostle of the Gentiles. Paul mentions this, to engage the Christians at Rome to be the more kind to Aquila and Priscilla. He sends likewise greeting to the church in their house, v. 5 . It seems then, a church in a house is no such absurd thing as some make it to be. Perhaps there was a congregation of Christians that used to meet at their house at stated times; and then, no doubt, it was, like the house of Obed-Edom, blessed for the ark's sake. Others think that the church was no more than a religious, pious, well-governed family, that kept up the worship of God. Religion, in the power of it, reigning in a family, will turn a house into a church. And doubtless it had a good influence upon this that Priscilla the good wife of the family was so very eminent and forward in religion, so eminent that she is often named first. A virtuous woman, that looks well to the ways of her household, may do much towards the advancement of religion in a family. When Priscilla and Aquila were at Ephesus, though but sojourners there, yet there also they had a church in their house, 1 Cor. xvi. 19 . A truly godly man will be careful to take religion along with him wherever he goes. When Abraham removed his tent, he renewed his altar, Gen. xiii. 18 .

2. Concerning Epenetus, v. 5 . He calls him his well-beloved. Where the law of love is in the heart the law of kindness will be in the tongue. Endearing language should pass among Christians to express love, and to engage love. So he calls Amplias, beloved in the Lord, with true Christian love for Christ's sake; and Stachys, his beloved: a sign that Paul had been in the third heaven, he was so much made up of love. Of Epenetus it is further said that he was the first-fruit of Achaia unto Christ; not only one of the most eminent believers in that country, but one of the first that was converted to the faith of Christ: one that was offered up to God by Paul, as the first-fruits of his ministry there; an earnest of a great harvest; for in Corinth, the chief city of Achaia, God had much people, Acts xviii. 10 . Special respect is to be paid to those that set out early, and come to work in the vineyard at the first hour, at the first call. The household of Stephanas is likewise said to be the first-fruits of Achaia, 1 Cor. xvi. 15 . Perhaps Epenetus was one of that household; or, at least, he was one of the first three; not the first alone, but one of the first fleece of Christians, that the region of Achaia afforded.

3. Concerning Mary, and some others who were laborious in that which is good, industrious Christians: Mary, who bestowed much labour on us. True love never sticks at labour, but rather takes a pleasure in it; where there is much love there will be much labour. Some think this Mary had been at some of those places where Paul was, though now removed to Rome, and had personally ministered to him; others think Paul speaks of her labour as bestowed upon him because it was bestowed upon his friends and fellow-labourers, and he took what was done to them as done to himself. He says of Tryphena and Tryphosa, two useful women in their places, that they laboured in the Lord ( v. 12 ), and of the beloved Persis, another good woman, that she laboured much in the Lord, more than others, abounding more in the work of the Lord.

4. Concerning Andronicus and Junia, v. 7 . Some take them for a man and his wife, and the original will well enough bear it; and, considering the name of the latter, this is more probable than that they should be two men, as others think, and brethren. Observe, (1.) They were Paul's cousins, akin to him; so was Herodion, v. 11 . Religion does not take away, but rectifies, sanctifies, and improves, our respect to our kindred, engaging us to lay out ourselves most for their good, and to rejoice in them the more, when we find them related to Christ by faith. (2.) They were his fellow-prisoners. Partnership in suffering sometimes does much towards the union of souls and the knitting of affections. We do not find in the story of the Acts any imprisonment of Paul before the writing of this epistle, but that at Philippi, Acts xvi. 23 . But Paul was in prisons more frequent ( 2 Cor. xi. 23 ), in some of which, it seems, he met with his friends Andronicus and Junia, yoke-fellows, as in other things, so in suffering for Christ and bearing his yoke. (3.) They were of note among the apostles, not so much perhaps because they were persons of estate and quality in the world as because they were eminent for knowledge, and gifts, and graces, which made them famous among the apostles, who were competent judges of those things, and were endued with a spirit of discerning not only the sincerity, but the eminency, of Christians. (4.) Who also were in Christ before me, that is, were converted to the Christian faith. In time they had the start of Paul, though he was converted the next year after Christ's ascension. How ready was Paul to acknowledge in others any kind of precedency!

5. Concerning Apelles, who is here said to be approved in Christ ( v. 10 ), a high character! He was one of known integrity and sincerity in his religion, one that had been tried; his friends and enemies had tried him, and he was as gold. He was of approved knowledge and judgment, approved courage and constancy; a man that one might trust and repose a confidence in.

6. Concerning Aristobulus and Narcissus; notice is taken of their household, v. 10, 11 . Those of their household who are in the Lord (as it is limited, v. 11 ), that were Christians. How studious was Paul to leave none out of his salutations that he had any knowledge of or acquaintance with! Aristobulus and Narcissus themselves, some think, were absent, or lately dead; others think they were unbelievers, and such as did not themselves embrace Christianity; so Pareus: and some think this Narcissus was the same with one of that name who is frequently mentioned in the life of Claudius, as a very rich man that had a great family, but was very wicked and mischievous. It seems, then, there were some good servants, or other retainers, even in the family of a wicked man, a common case, 1 Tim. vi. 1. Compare v. 2 . The poor servant is called, and chosen, and faithful, while the rich master is passed by, and left to perish in unbelief. Even so, Father, because it seemed good unto thee.

7. Concerning Rufus ( v. 13 ), chosen in the Lord. He was a choice Christian, whose gifts and graces evinced that he was eternally chosen in Christ Jesus. He was one of a thousand for integrity and holiness.— And his mother and mine, his mother by nature and mine by Christian love and spiritual affection; as he calls Phebe his sister, and teaches Timothy to treat the elder women as mothers, 1 Tim. v. 2 . This good woman, upon some occasion or other, had been as a mother to Paul, in caring for him, and comforting him; and Paul here gratefully owns it, and calls her mother.

8. Concerning the rest this is observable, that he salutes the brethren who are with them ( v. 14 ), and the saints who are with them ( v. 15 ), with them in family-relations, with them in the bond of Christian communion. It is the good property of saints to delight in being together; and Paul thus joins them together in his salutations to endear them one to another. Lest any should find themselves aggrieved, as if Paul had forgotten them, he concludes with the remembrance of the rest, as brethren and saints, though not named. In Christian congregations there should be smaller societies linked together in love and converse, and taking opportunities of being often together. Among all those to whom Paul sends greeting here is not a word of Peter, which gives occasion to suspect that he was not bishop of Rome, as the Papists say he was; for, if he was, we cannot but suppose him resident, or at least how could Paul write so long an epistle to the Christians there, and take no notice of him?

21 Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. 22 I Tertius, who wrote this epistle, salute you in the Lord. 23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. 24 The grace of our Lord Jesus Christ be with you all. Amen.

25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: 27 To God only wise, be glory through Jesus Christ for ever. Amen.

Here the apostle solemnly closes his epistle with a magnificent ascription of glory to the blessed God, as one that terminated all in the praise and glory of God, and studied to return all to him, seeing all is of him and from him. He does, as it were, breathe out his soul to these Romans in the praise of God, choosing to make that the end of his epistle which he made the end of his life. Observe here,

I. A description of the gospel of God, which comes in in a parenthesis; having occasion to speak of it as the means by which the power of God establishes souls, and the rule of that establishment: To establish you according to my gospel. Paul calls it his gospel, because he was the preacher of it and because he did so much glory in it. Some think he means especially that declaration, explication, and application, of the doctrine of the gospel, which he had now made in this epistle; but it rather takes in all the preaching and writing of the apostles, among whom Paul was a principal labourer. Through their word ( John xvii. 20 ), the word committed to them. Ministers are the ambassadors, and the gospel is their embassy. Paul had his head and heart so full of the gospel that he could scarcely mention it without a digression to set forth the nature and excellency of it.

1. It is the preaching of Jesus Christ. Christ was the preacher of it himself; it began to be spoken by the Lord, Heb. ii. 3 . So pleased was Christ with his undertaking for our salvation that he would himself be the publisher of it. Or, Christ is the subject-matter of it; the sum and substance of the whole gospel is Jesus Christ and him crucified. We preach not ourselves, says Paul, but Christ Jesus the Lord. That which establishes souls is the plain preaching of Jesus Christ.

2. It is the revelation of the mystery which was kept secret since the world began, and by the scriptures of the prophets made known. The subject-matter of the gospel is a mystery. Our redemption and salvation by Jesus Christ, in the foundation, method, and fruits of it, are, without controversy, a great mystery of godliness, 1 Tim. iii. 16 . This bespeaks the honour of the gospel; it is no vulgar common thing, hammered out by any human wit, but it is the admirable product of the eternal wisdom and counsel of God, and has in it such an inconceivable height, such an unfathomable depth, as surpass knowledge. It is a mystery which the angels desire to look into, and cannot find the bottom of. And yet, blessed be God, there is as much of this mystery made plain as will suffice to bring us to heaven, if we do not wilfully neglect so great salvation. Now,

(1.) This mystery was kept secret since the world began: chronois aioniois sesigemenou. It was wrapped up in silence from eternity; so some— a temporibus æternis; it is no new and upstart notion, no late invention, but took rise from the days of eternity and the purposes of God's everlasting love. Before the foundation of the world was laid, the mystery was hid in God, Eph. iii. 9 . Or, since the world began, so we translate it. During all the times of the Old-Testament this mystery was comparatively kept secret in the types and shadows of the ceremonial law, and the dark predictions of the prophets, which pointed at it, but so that they could not stedfastly look to the end of those things, 2 Cor. iii. 13 . Thus it was hid from ages and generations, even among the Jews, much more among the Gentiles that sat in darkness and had no notices at all of it. Even the disciples of Christ themselves, before his resurrection and ascension, were very much in the dark about the mystery of redemption, and their notion of it was very much clouded and confused; such a secret was it for many ages. But,

(2.) It is now made manifest. The veil is rent, the shadows of the evening are done away, and life and immortality are brought to light by the gospel, and the Sun of righteousness has risen upon the world. Paul does not pretend to have the monopoly of this discovery, as if he alone knew it; no, it is made manifest to many others. But how is it made manifest by the scriptures of the prophets? Surely, because now the event has given the best exposition to the prophecies of the Old Testament. Being accomplished, they are explained. The preaching of the prophets, as far as it related to this mystery, was in a great measure dark and unintelligible in the ages wherein they lived; but the scriptures of the prophets, the things which they left in writing, are now not only made plain in themselves, but by them this mystery is made known to all nations. The Old Testament does not only borrow light from, but return light to, the revelation of the New Testament. If the New Testament explains the Old, the Old Testament, by way of requital, very much illustrates the New. Thus the Old-Testament prophets prophesy again, now their prophecies are fulfilled, before many people, and nations, and tongues. I refer to Rev. x. 11 , which this explains. Now Christ appears to have been the treasure hid in the field of the Old Testament. To him bear all the prophets witness. See Luke xxiv. 27 .

(3.) It is manifested according to the commandment of the everlasting God —the purpose, counsel, and decree of God from eternity, and the commission and appointment given first to Christ and then to the apostles, in the fulness of time. They received commandment from the Father to do what they did in preaching the gospel. Lest any should object, "Why was this mystery kept secret so long, and why made manifest now?"—he resolves it into the will of God, who is an absolute sovereign, and gives not an account of any of his matters. The commandment of the everlasting God was enough to bear out the apostles and ministers of the gospel in their preaching. The everlasting God. This attribute of eternity is here given up to God very emphatically. [1.] He is from everlasting, which intimates that though he had kept this mystery secret since the world began, and had but lately revealed it, yet he had framed and contrived it from everlasting, before the worlds were. The oaths and covenants in the written word are but the copy of the oath and covenant which were between the Father and the Son from eternity: those the extracts, these the original. And, [2.] He is to everlasting, intimating the eternal continuance to us. We must never look for any new revelation, but abide by this, for this is according to the commandment of the everlasting God. Christ, in the gospel, is the same yesterday, to-day, and for ever.

(4.) It is made known to all nations for the obedience of faith. The extent of this revelation he often takes notice of; that whereas hitherto in Judah only God was known, now Christ is salvation to the ends of the earth, to all nations. And the design of it is very observable; it is for the obedience of faith—that they may believe and obey it, receive it and be rules by it. The gospel is revealed, not to be talked of and disputed about, but to be submitted to. The obedience of faith is that obedience which is paid to the word of faith (see that phrase, Acts vi. 7 ), and which is produced by the grace of faith. See here what is the right faith—even that which works in obedience; and what is the right obedience—even that which springs from faith; and what is the design of the gospel—to bring us to both.

II. A doxology to that God whose gospel it is, ascribing glory to him for ever ( v. 27 ), acknowledging that he is a glorious God, and adoring him accordingly, with the most awful affections, desiring and longing to be at this work with the holy angels, where we shall be doing it to eternity. This is praising God, ascribing glory to him for ever. Observe,

1. The matter of this praise. In thanking God, we fasten upon his favours to us; in praising and adoring God, we fasten upon his perfections in himself. Two of his principal attributes are here taken notice of:—(1.) His power ( v. 25 ): To him that is of power to establish you. It is no less than a divine power that establishes the saints. Considering the disposition there is in them to fall, the industry of their spiritual enemies that seek to overthrow them, and the shaking times into which their lot is cast, no less than an almighty power will establish them. That power of God which is put forth for the establishment of the saints is and ought to be the matter of our praise, as Jude 24 , To him that is able to keep you from falling. In giving God the glory of this power we may, and must, take to ourselves the comfort of it—that whatever our doubts, and difficulties, and fears, may be, our God, whom we serve, is of power to establish us. See 1 Pet. i. 5 ; John x. 29 . (2.) His wisdom ( v. 27 ): To God only wise. Power to effect without wisdom to contrive, and wisdom to contrive without power to effect, are alike vain and fruitless; but both together, and both infinite, make a perfect being. He is only wise; not the Father only wise, exclusive of the Son, but Father, Son, and Holy Ghost, three persons and one God, only wise, compared with the creatures. Man; the wisest of all the creatures in the lower world, is born like a wild ass's colt; nay, the angels themselves are charged with folly, in comparison with God. He only is perfectly and infallibly wise; he only is originally wise, in and of himself; for he is the spring and fountain of all the wisdom of the creatures, the Father of all the lights of wisdom that any creature can pretend to ( James i. 17 ): with him are strength and wisdom, the deceived and deceiver are his.

2. The Mediator of this praise: Through Jesus Christ. To God only wise through Jesus Christ; so some. It is in and through Christ that God is manifested to the world as the only wise God; for he is the wisdom of God, and the power of God. Or rather, as we read it, glory through Jesus Christ. All the glory that passes from fallen man to God, so as to be accepted of him, must go through the hands of the Lord Jesus, in whom alone it is that our persons and performances are, or can be, pleasing to God. Of his righteousness therefore we must make mention, even of his only, who, as he is the Mediator of all our prayers, so he is, and I believe will be to eternity, the Mediator of all our praises.

3-5. Salute Priscilla-- The true reading here is "Prisca" (as in 2Ti 4:19 ), a contracted form of Priscilla, as "Silas" of "Silvanus."

and Aquila my helpers-- The wife is here named before the husband (as in Ac 18:18 , and Ro 16:26 , according to the true reading; also in 2Ti 4:19 ), probably as being the more prominent and helpful to the Church.

6. Greet-- or "salute"

Mary, who bestowed much labour on us-- labor, no doubt, of a womanly kind.

7. Andronicus and Junia-- or, as it might be, "Junias," a contracted form of "Junianus"; in this case, it is a man's name. But if, as is more probable, the word be, as in our version, "Junia," the person meant was no doubt either the wife or the sister of Andronicus.

my kinsmen-- or, "relatives."

and my fellow prisoners-- on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more frequent" ( 2Co 11:23 ).

which are of note among the apostles-- Those who think the word "apostle" is used in a lax sense, in the Acts and Epistles, take this to mean "noted apostles" [Chrysostom, Luther, Calvin, Bengel, Olshausen, Tholuck, Alford, Jowett]; others, who are not clear that the word "apostle" is applied to any without the circle of the Twelve, save where the connection or some qualifying words show that the literal meaning of "one sent" is the thing intended, understand by the expression used here, "persons esteemed by the apostles" [Beza, Grotius, De Wette, Meyer, Fritzsche, Stuart, Philippi, Hodge]. And of course, if "Junia" is to be taken for a woman, this latter must be the meaning.

who also were in Christ before me-- The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labors, gained to Christ either on the day of Pentecost or on some of the succeeding days. In that case they may have attracted the special esteem of those apostles who for some time resided chiefly at Jerusalem and its neighborhood; and our apostle, though he came late in contact with the other apostles, if he was aware of this fact, would have pleasure in alluding to it.

8. Amplias-- a contracted form of "Ampliatus."

my beloved in the Lord-- an expression of dear Christian affection.

9-10. Urbane-- rather, "Urbanus." It is a man's name.

our helper-- "fellow labourer"

in Christ.

16. Salute one another with an holy kiss-- So 1Co 16:20 ; 1Th 5:26 ; 1Pe 5:14 . The custom prevailed among the Jews, and doubtless came from the East, where it still obtains. Its adoption into the Christian churches, as the symbol of a higher fellowship than it had ever expressed before, was probably as immediate as it was natural. In this case the apostle's desire seems to be that on receipt of his epistle, with its salutations, they should in this manner expressly testify their Christian affection. It afterwards came to have a fixed place in the church service, immediately after the celebration of the Supper, and continued long in use. In such matters, however, the state of society and the peculiarities of different places require to be studied.

The churches of Christ salute you-- The true reading is, "All the churches"; the word "all" gradually falling out, as seeming probably to express more than the apostle would venture to affirm. But no more seems meant than to assure the Romans in what affectionate esteem they were held by the churches generally; all that knew he was writing to Rome having expressly asked their own salutations to be sent to them. (See Ro 16:19 ).

22. I, Tertius, who wrote this-- "the"

epistle-- as the apostle's amanuensis, or penman.

salute you in the Lord-- So usually did the apostle dictate his epistles, that he calls the attention of the Galatians to the fact that to them he wrote with his own hand ( Ga 6:11 ). But this Tertius would have the Romans to know that, far from being a mere scribe, his heart went out to them in Christian affection; and the apostle, by giving his salutation a place here, would show what sort of assistants he employed.

23. Gaius mine host, and-- the host

of the whole church-- (See Ac 20:4 ). It would appear that he was one of only two persons whom Paul baptized with his own hand (compare 3Jo 1). His Christian hospitality appears to have been something uncommon.

Erastus the chamberlain-- "treasurer."

of the city-- doubtless of Corinth. (See Ac 19:22 ; 2Ti 4:20 ).

and Quartus a brother-- rather, "the" or "our brother"; as Sosthenes and Timothy are called ( 1Co 1:1 ; 2Co 1:1 , Greek). Nothing more is known of this Quartus.

24. The grace, &c.-- a repetition of the benediction precisely as in Ro 16:20 , save that it is here invoked on them "all."

25. Now to him that is of power-- more simply, as in Jude 24, "to Him that is able."

to stablish-- confirm, or uphold

you, according to my gospel, and the preaching of Jesus Christ-- that is, in conformity with the truths of that Gospel which I preach, and not I only, but all to whom has been committed "the preaching of Jesus Christ."

according to the revelation of the mystery-- (See on Ro 11:25 ).

which was kept secret since the world began-- literally, "which hath been kept in silence during eternal ages."

26. But is now made manifest-- The reference here is to that peculiar feature of the Gospel economy which Paul himself was specially employed to carry into practical effect and to unfold by his teaching--the introduction of the Gentile believers to an equality with their Jewish brethren, and the new, and, to the Jews, quite unexpected form which this gave to the whole Kingdom of God (compare Ep 3:1-10 , &c.). This the apostle calls here a mystery hitherto undisclosed, in what sense Ro 16:27 will show, but now fully unfolded; and his prayer for the Roman Christians, in the form of a doxology to Him who was able to do what he asked, is that they might be established in the truth of the Gospel, not only in its essential character, but specially in that feature of it which gave themselves, as Gentile believers, their whole standing among the people of God.

and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for-- in order to

the obedience of faith-- Lest they should think, from what he had just said, that God had brought in upon his people so vast a change on their condition without giving them any previous notice, the apostle here adds that, on the contrary, "the Scriptures of the prophets" contain all that he and other preachers of the Gospel had to declare on these topics, and indeed that the same "everlasting God," who "from eternal ages" had kept these things hid, had given "commandment" that they should now, according to the tenor of those prophetic Scriptures, be imparted to every nation for their believing acceptance.

27. To God, &c.-- "To the only wise God through Jesus Christ, be"--literally, "to whom be"; that is, "to Him, I say, be the glory for ever. Amen." At its outset, this is an ascription of glory to the power that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," which the reader--if he has followed him with the astonishment and delight of him who pens these words--will fervently echo.

On this concluding section of the Epistle, Note, (1) In the minute and delicate manifestations of Christian feeling, and lively interest in the smallest movements of Christian life, love, and zeal, which are here exemplified, combined with the grasp of thought and elevation of soul which this whole Epistle displays, as indeed all the writings of our apostle, we have the secret of much of that grandeur of character which has made the name of Paul stand on an elevation of its own in the estimation of enlightened Christendom in every age, and of that influence which under God, beyond all the other apostles, he has already exercised, and is yet destined to exert, over the religious thinking and feeling of men. Nor can any approach him in these peculiarities without exercising corresponding influence on all with whom they come in contact ( Ro 16:1-16). (2 ) "The wisdom of the serpent and the harmlessness of the dove"-- in enjoining which our apostle here only echoes the teaching of his Lord ( Mt 10:16 )--is a combination of properties the rarity of which among Christians is only equalled by its vast importance. In every age of the Church there have been real Christians whose excessive study of the serpent's wisdom has so sadly trenched upon their guileless simplicity, as at times to excite the distressing apprehension that they were no better than wolves in sheep's clothing. Nor is it to be denied, on the other hand, that, either from inaptitude or indisposition to judge with manly discrimination of character and of measures, many eminently simple, spiritual, devoted Christians, have throughout life exercised little or no influence on any section of society around them. Let the apostle's counsel on this head ( Ro 16:19 ) be taken as a study, especially by young Christians, whose character has yet to be formed, and whose permanent sphere in life is but partially fixed; and let them prayerfully set themselves to the combined exercise of both those qualities. So will their Christian character acquire solidity and elevation, and their influence for good be proportionably extended. (3) Christians should cheer their own and each other's hearts, amidst the toils and trials of their protracted warfare, with the assurance that it will have a speedy and glorious end; they should accustom themselves to regard all opposition to the progress and prosperity of Christ's cause--whether in their own souls, in the churches with which they are connected, or in the world at large--as just "Satan" in conflict, as ever, with Christ their Lord; and they should never allow themselves to doubt that "the God of peace" will "shortly" give them the neck of their Enemy, and make them to bruise the Serpent's head ( Ro 16:20 ). ( 4 ) As Christians are held up and carried through solely by divine power, working through the glorious Gospel, so to that power, and to the wisdom that brought that Gospel nigh to them, they should ascribe all the glory of their stability now, as they certainly will of their victory at last (Ro 16:25-27). (5) "Has the everlasting God ... commanded" that the Gospel "mystery," so long kept hid but now fully disclosed, shall be "made known to all nations for the obedience of faith" ( Ro 16:26 )? Then, what "necessity is laid upon" all the churches and every Christian, to send the Gospel "to every creature!" And we may rest well assured that the prosperity or decline of churches, and of individual Christians, will have not a little to do with their faithfulness or indifference to this imperative duty.

The ancient subscription at the end of this epistle-- though of course of no authority--appears to be in this case quite correct.

1. ...The title is, "Praise, to David himself." Praise to Christ Himself. And since He is called David, who came to us of the seed of David, yet He was our King, ruling us, and bringing us into His kingdom, therefore "Praise to David himself" is understood to mean, Praise to Christ Himself. Christ according to the flesh is David, because He is the Son of David: but according to His Divine Nature He is the Creator of David, and Lord of David. "I will exalt Thee, my God, my King; and I will bless Thy Name for the age, and age upon age" (ver. 1). Ye see that the praise of God is here begun, and this praise is carried on even to the end of the Psalm....Now then begin to praise, if thou intendest to praise for ever. He who will not praise in this transitory "age," will be silent when "age upon age" has come. But lest any one should in any otherwise also understand what he saith, "I will praise Thy Name for the age," and should seek another age, wherein to praise, he saith, "Every day will I bless Thee"

(ver. 2). Praise then and bless the Lord thy God every day, that when single days have passed, and there has come one day without end, thou mayest go from praise to praise, as "from strength to strength." No day shall pass by, wherein I bless Thee not. And it is no wonder, if in thy day of joy thou bless the Lord. What if perchance some day of sorrow hath dawned on thee, as is natural in the circumstances of our mortal nature, as there is abundance of offences, as temptations are multiplied; what, if something sad befall thee, a man; wilt thou cease to praise God? wilt thou cease to bless thy Creator? If thou cease, thou hast lied in saying, "every day," etc. But if thou cease not, although it seem to thee to be ill with thee in the day of thy sorrow, yet in thy God it shall be well with thee....

2. "Great is the Lord, and very much to be praised"

(ver. 3). How much was he about to say? what terms was he about to seek? How vast a conception hath he included in the one word, "very much"? Imagine what thou wilt, for how can that be imagined, which cannot be contained? "He is very much to be praised. And of His Greatness there is no end;" therefore said he "very much:" lest perchance thou begin to wish to praise, and think that thou canst reach the end of His praises, whose Greatness can have no end. Think not then that He, whose Greatness has no end, can ever be enough praised by thee. Is it not then better that as He has no end, so neither should thy praise have end? His Greatness is without end; let thy praise also be without end....

3. For how great things besides has His boundless Goodness and illimitable Greatness made, which we do not know! When we lift the gaze of our eyes even to the heaven, and then recall it from sun, moon, and stars to the earth, and there is all this space where our sight can wander; beyond the heavens who can extend the eyesight of his mind, not to say of his flesh? So far then as His works are known to us, let us praise Him through His works. "Generation and generation shall praise Thy works"

(ver. 4). Every generation shall praise Thy works. For perhaps every generation is meant by "generation and generation."...Did he perchance mean to imply two generations by that repetition? For we are in this generation sons of God, we shall be in another generation sons of the Resurrection. Scripture hath called us "sons of the Resurrection;" the Resurrection itself it hath called Regeneration. "In the regeneration," it saith, "when the Son of Man shall be seated in His Majesty." So also in another place; "For they shall not marry, nor be given in marriage, for they are the sons of the Resurrection." Therefore "generation and generation shall praise Thy works....And they shall tell out Thine excellence." For neither shall they praise Thy works, save in order to "tell out Thine excellence." Boys at school are set to praise, and all such things are set before them to be praised, as God hath wrought: a mortal is set to praise the sun, the sky, the earth; to come to even lesser things, to praise a rose, or a laurel; all these are works of God: they are set, they are undertaken, they are praised: the works are lauded, of the Worker they are silent. I desire in the works to praise the Creator: I love not a thankless praiser. Dost thou praise what He hath made, and art silent of Him who made? In that which thou seest, what is it that thou praisest? The form, the usefulness, some virtue, some power in the things. If beauty delight thee, what is more beautiful than the Maker? If usefulness be praised, what more useful than He who made all things? If excellence be praised, what more excellent than He by whom all things were made?...

4. "They shall speak of the magnificence of the glory of Thy Holiness, and shall record Thy wondrous deeds"

(ver. 5). "And the excellence of Thy fearful works shall they speak of: and Thy greatness, they shall relate it"

(ver. 10). How so? Is not the earth His work? Are not the trees His work? Cattle, beasts, fish, fowl, are not they His works? Plainly they too are. And how shall these too confess to Him? I see indeed in the angels that His works confess to Him, for the angels are His works: and men are His works; and when men confess to Him, His works confess to Him; but have trees and stones the voice of confession? Yes, verily; "let all" His "works confess to" Him. What sayest thou? even the earth and the trees?...But there ariseth the same question in regard of praise, as in regard of confession. For if earth and all things devoid of sensation therefore cannot confess, because they have no voice to confess with; neither will they be able to praise, because they have no voice to proclaim with. But do not those Three Children enumerate all things, as they walked amid the harmless flames, who had leisure not only not to fear, but even to praise God? They say to all things, heavenly and earthly, "Bless ye the Lord, praise Him and magnify Him for ever." Behold how they praise. Let none think that the dumb stone or dumb animal hath reason wherewith to comprehend God. They who have thought this, have erred far from the truth. God hath ordered everything, and made everything: to some He hath given sense and understanding and immortality, as to the angels; to some He hath given sense and understanding with mortality, as to man; to some He hath given bodily sense, yet gave them not understanding, or immortality, as to cattle: to some He hath given neither sense, nor understanding, nor immortality, as to herbs, trees, stones: yet even these cannot be wanting in their kind, and by certain degrees He hath ordered His creation, from earth up to heaven, from visible to invisible, from mortal to immortal. This framework of creation, this most perfectly ordered beauty, ascending from lowest to highest, descending from highest to lowest, never broken, but tempered together of things unlike, all praiseth God. Wherefore then doth all praise God? Because when thou considerest it, and seest its beauty, thou in it praisest God. The beauty of the earth is a kind of voice of the dumb earth....And this which thou hast found in it, is the very voice of its confession, that thou praise the Creator. When thou hast thought on the universal beauty of this world, doth not its very beauty as it were with one voice answer thee, "I made not myself, God made me"?

10. For when Thy saints bless Thee, what say they? "They shall tell the glory of Thy kingdom, and talk of Thy Power"

(ver. 11). How powerful is God, who hath made the earth! how powerful is God, who hath filled the earth with good things! how powerful is God, who hath given to the animals each its own life! how powerful is God, who hath given different seeds to the womb of the earth, that they might make to spring up such various shoots, such beautiful trees! how powerful, how great is God! Do thou ask, creation answereth, and by its answer, as by the confession of the creature, thou, O saint of God, blessest God, and "talkest of His power."

11. "That they may make known to the sons of men Thy power, and the glory of the greatness of the beauty of Thy kingdom"

End. Hebrew, "finding out," because he is infinite. (Berthier) (Job v. 9.)

And. Hebrew, "to generation." The vocation of the Gentiles is insinuated. (Calmet)

And shall. Hebrew, "and I shall relate the words of thy wonders," (St. Jerome) or "shall meditate on," &c. (Pagnin) (Haydock) --- Yet our version is more followed. (Calmet)

Works. They shew his power, and excite us to praise him. (St. Jerome)

1 I will extol thee, my God, O king; and I will bless thy name for ever and ever. 2 Every day will I bless thee; and I will praise thy name for ever and ever. 3 Great is the Lord , and greatly to be praised; and his greatness is unsearchable. 4 One generation shall praise thy works to another, and shall declare thy mighty acts. 5 I will speak of the glorious honour of thy majesty, and of thy wondrous works. 6 And men shall speak of the might of thy terrible acts: and I will declare thy greatness. 7 They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness. 8 The Lord is gracious, and full of compassion; slow to anger, and of great mercy. 9 The Lord is good to all: and his tender mercies are over all his works.

The entitling of this David's psalm of praise may intimate not only that he was the penman of it, but that he took a particular pleasure in it and sung it often; it was his companion wherever he went. In this former part of the psalm God's glorious attributes are praised, as, in the latter part of the psalm, his kingdom and the administration of it. Observe,

I. Who shall be employed in giving glory to God.

1. Whatever others do, the psalmist will himself be much in praising God. To this good work he here excites himself, engages himself, and has his heart much enlarged in it. What he does, that he will do, having more and more satisfaction in it. It was his duty; it was his delight. Observe, (1.) How he expresses the work itself: " I will extol thee, and bless thy name ( v. 1 ); I will speak well of thee, as thou hast made thyself known, and will therein express my own high thoughts of thee and endeavour to raise the like in others." When we speak honourably of God, this is graciously interpreted and accepted as an extolling of him. Again ( v. 2 ): I will bless thee, I will praise thy name; the repetition intimates the fervency of his affection to this work, the fixedness of his purpose to abound in it, and the frequency of his performances therein. Again ( v. 5 ): I will speak of thy honour, and ( v. 6 ) I will declare thy greatness. He would give glory to God, not only in his solemn devotions, but in his common conversation. If the heart be full of God, out of the abundance of that the mouth will speak with reverence, to his praise, upon all occasions. What subject of discourse can we find more noble, more copious, more pleasant, useful, and unexceptionable, than the glory of God? (2.) How he expresses his resolution to persevere in it. [1.] He will be constant to this work: Every day will I bless thee. Praising God must be our daily work. No day must pass, though ever so busy a day, though ever so sorrowful a day, without praising God. We ought to reckon it the most needful of our daily employments, and the most delightful of our daily comforts. God is every day blessing us, doing well for us; there is therefore reason that we should be every day blessing him, speaking well of him. [2.] He will continue in it: I will bless thee for ever and ever, v. 1 and again v. 2 . This intimates, First, That he resolved to continue in this work to the end of his life, throughout his ever in this world. Secondly, That the psalms he penned should be made use of in praising God by the church to the end of time, 2 Chron. xxix. 30 . Thirdly, That he hoped to be praising God to all eternity in the other world. Those that make praise their constant work on earth shall have it their everlasting bliss in heaven.

2. He doubts not but others also would be forward to this work. (1.) "They shall concur in it now; they shall join with me in it: When I declare thy greatness men shall speak of it ( v. 6 ); they shall abundantly utter it " ( v. 7 ), or pour it out (as the word is); they shall praise God with a gracious fluency, better than the most curious oratory. David's zeal would provoke many, and it has done so. (2.) "They shall keep it up when I am gone, in an uninterrupted succession ( v. 4 ): One generation shall praise thy works to another. " The generation that is going off shall tell them to that which is rising up, shall tell what they have seen in their days and what they have heard from their fathers; they shall fully and particularly declare thy mighty acts ( Ps. lxxviii. 3 ); and the generation that is rising up shall follow the example of that which is going off: so that the death of God's worshippers shall be no diminution of his worship, for a new generation shall rise up in their room to carry on that good work, more or less, to the end of time, when it shall be left to that world to do it in which there is no succession of generations.

II. What we must give to God the glory of.

1. Of his greatness and his great works. We must declare, Great is the Lord, his presence infinite, his power irresistible, his brightness insupportable, his majesty awful, his dominion boundless, and his sovereignty incontestable; and therefore there is no dispute, but great is the Lord, and, if great, then greatly to be praised, with all that is within us, to the utmost of our power, and with all the circumstances of solemnity imaginable. His greatness indeed cannot be comprehended, for it is unsearchable; who can conceive or express how great God is? But then it is so much the more to be praised. When we cannot, by searching, find the bottom, we must sit down at the brink, and adore the depth, Rom. xi. 33 . God is great, for, (1.) His majesty is glorious in the upper world, above the heavens, where he has set his glory; and when we are declaring his greatness we must not fail to speak of the glorious honour of his majesty, the splendour of the glory of his majesty ( v. 5 ), how brightly he shines in the upper world, so as to dazzle the eyes of the angels themselves, and oblige them to cover their faces, as unable to bear the lustre of it. (2.) His works are wondrous in this lower world. The preservation, maintenance, and government of all the creatures, proclaim the Creator very great. When therefore we declare his greatness we must observe the unquestionable proofs of it, and must declare his mighty acts ( v. 4 ), speak of his wondrous works ( v. 5 ), the might of his terrible acts, v. 6 . We must see God acting and working in all the affairs of this lower world. Various instruments are used, but in all events God is the supreme director; it is he that performs all things. Much of his power is seen in the operations of his providence (they are mighty acts, such as cannot be paralleled by the strength of any creature), and much of his justice—they are terrible acts, awful to saints, dreadful to sinners. These we should take all occasions to speak of, observing the finger of God, his hand, his arm, in all, that we may marvel.

10 All thy works shall praise thee, O Lord ; and thy saints shall bless thee. 11 They shall speak of the glory of thy kingdom, and talk of thy power; 12 To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. 13 Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations. 14 The Lord upholdeth all that fall, and raiseth up all those that be bowed down. 15 The eyes of all wait upon thee; and thou givest them their meat in due season. 16 Thou openest thine hand, and satisfiest the desire of every living thing. 17 The Lord is righteous in all his ways, and holy in all his works. 18 The Lord is nigh unto all them that call upon him, to all that call upon him in truth. 19 He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. 20 The Lord preserveth all them that love him: but all the wicked will he destroy. 21 My mouth shall speak the praise of the Lord : and let all flesh bless his holy name for ever and ever.

The greatness and goodness of him who is optimus et maximus — the best and greatest of beings, were celebrated in the former part of the psalm; here, in these verses, we are taught to give him the glory of his kingdom, in the administration of which his greatness and goodness shine so clearly, so very brightly. Observe, as before,

I. From whom the tribute of praise is expected ( v. 10 ): All God's works shall praise him. They all minister to us matter for praise, and so praise him according to their capacity; even those that refuse to give him honour he will get himself honour upon. But his saints do bless him, not only as they have peculiar blessings from him, which other creatures have not, but as they praise him actively, while his other works praise him only objectively. They bless him, for they collect the rent or tribute of praise from the inferior creatures, and pay it into the treasury above. All God's works do praise him, as the beautiful building praises the builder or the well-drawn picture praises the painter; but the saints bless him as the children of prudent tender parents rise up and call them blessed. Of all God's works, his saints, the workmanship of his grace, the first-fruits of his creatures, have most reason to bless him.

II. For what this praise is to be given: They shall speak of thy kingdom. The kingdom of God among men is a thing to be often thought of and often spoken of. As, before, he had magnified God's greatness and goodness in general, so here he magnifies them with application to his kingdom. Consider then,

1. The greatness of his kingdom. It is great indeed, for all the kings and kingdoms of the earth are under his control. To show the greatness of God's kingdom, he observes, (1.) The pomp of it. Would we by faith look within the veil, we should see, and, believing, we should speak of the glory of his kingdom ( v. 11 ), the glorious majesty of it ( v. 12 ), for he has prepared his throne in the heavens, and it is high and lifted up, and surrounded with an innumerable company of angels. The courts of Solomon and Ahasuerus were magnificent; but, compared with the glorious majesty of God's kingdom, they were but as glow-worms to the sun. The consideration of this should strike an awe upon us in all our approaches to God. (2.) The power of it: When they speak of the glory of God's kingdom they must talk of his power, the extent of it, the efficacy of it—his power, by which he can do any thing and does every thing he pleases ( v. 11 ); and, as a proof of it, let them make known his mighty acts ( v. 12 ), that the sons of men may be invited to yield themselves his willing subjects and so put themselves under the protection of such a mighty potentate. (3.) The perpetuity of it, v. 13 . The thrones of earthly princes totter, and the flowers of their crowns wither, monarchies come to an end; but, Lord, thy kingdom is an everlasting kingdom. God will govern the world to the end of time, when the Mediator, who is now entrusted with the administration of his kingdom, shall deliver it up to God, even the Father, that he may be all in all to eternity. His dominion endures throughout all generations, for he himself is eternal, and his counsels are unchangeable and uniform; and Satan, who has set up a kingdom in opposition to him, is conquered and in a chain.

2. The goodness of his kingdom. His royal style and title are, The Lord God, gracious and merciful; and his government answers to his title. The goodness of God appears in what he does,

(1.) For all the creatures in general ( v. 15, 16 ): He provides food for all flesh, and therein appears his everlasting mercy, Ps. cxxxvi. 25 . All the creatures live upon God, and, as they had their being from him at first, so from him they have all the supports of their being and on him they depend for the continuance of it. [1.] The eye of their expectation attends upon him: The eyes of all wait on thee. The inferior creatures indeed have not the knowledge of God, nor are capable of it, and yet they are said to wait upon God, because they seek their food according to the instinct which the God of nature has put into them (and they sow not, neither do they reap, Matt. vi. 26 ), and because they take what the God of nature has provided for them, in the time and way that he has appointed, and are content with it. [2.] The hand of his bounty is stretched out to them: Thou givest them their meat in due season, the meat proper for them, and in the proper time, when they need it; so that none of the creatures ordinarily perish for want of food, no, not in the winter. Thou openest thy hand freely and liberally, and satisfiest the desire of every living thing, except some of the unreasonable children of men, that will be satisfied with nothing, but are still complaining, still crying, Give, give.

(2.) For the children of men in particular, whom he governs as reasonable creatures.

[1.] He does none of them any wrong, for ( v. 17 ) the Lord is righteous in all his ways, and not unrighteous in any of them; he is holy, and acts like himself, with a perfect rectitude in all his works. In all the acts of government he is just, injurious to none, but administering justice to all. The ways of the lord are equal, though ours are unequal. In giving laws, in deciding controversies, in recompensing services, and punishing offences, he is incontestably just, and we are bound to own that he is so.

[2.] He does all of them good, his own people in a special manner.

First, He supports those that are sinking, and it is his honour to help the weak, v. 14 . He upholds all that fall, in that, though they fall, they are not utterly cast down. Many of the children of men are brought very low by sickness and other distresses, and seem ready to drop into the grave, and yet Providence wonderfully upholds them, raises them up, and says, Return, Ps. cx. 3 . If all had died who once seemed dying, the world would have been very thin. Many of the children of God, who have been ready to fall into sin, to fall into despair, have experienced his goodness in preventing their falls, or recovering them speedily by his graces and comforts, so that, though they fell, they were not utterly cast down, Ps. xxxvii. 24 . If those who were bowed down by oppression and affliction are raised up, it was God that raised them. And, with respect to all those that are heavy-laden under the burden of sin, if they come to Christ by faith, he will ease them, he will raise them.

Secondly, He is very ready to hear and answer the prayers of his people, v. 18, 19 . In this appears the grace of his kingdom, that his subjects have not only liberty of petitioning, but all the encouragement that can be to petition. 1. The grant is very rich, that God will be nigh to all that call upon him; he will be always within call of their prayers, and they shall always find themselves within reach of his help. If a neighbour that is near is better than a brother afar off ( Prov. xxvii. 10 ), much more a God that is near. Nay, he will not only be nigh to them, that they may have the satisfaction of being heard, but he will fulfil their desires; they shall have what they ask and find that they seek. It was said ( v. 16 ) that he satisfies the desire of every living thing, much more will he fulfil the desire of those that fear him; for he that feeds his birds will not starve his babes. He will hear their call and will save them; that is hearing them to purpose, as he heard David (that is, saved him) from the horn of the unicorn, Ps. xxii. 21 . 2. The proviso is very reasonable. He will hear and help us, (1.) If we fear him, if we worship and serve him with a holy awe of him; for otherwise how can we expect that he should accept us? (2.) If we call upon him in truth; for he desires truth in the inward part. We must be faithful to God, and sincere in our professions of dependence on him, and devotedness to him. In all devotions inward impressions must be answerable to the outward expressions, else they are not performed in truth.

Thirdly, He takes those under his special protection who have a confidence and complacency in him ( v. 20 ): The Lord preserves all those that love him; they lie exposed in this world, but he, by preserving them in their integrity, will effectually secure them, that no real evil shall befal them.

[3.] If any are destroyed they may thank themselves: All the wicked he will destroy, but they have by their wickedness fitted themselves for destruction. This magnifies his goodness in the protection of the righteous, that with their eyes they shall see the reward of the wicked ( Ps. xci. 8 ); and God will by this means preserve his people, even by destroying the wicked that would do them a mischief.

Lastly, The psalmist concludes, 1. With a resolution to give glory to God himself ( v. 21 ): My mouth shall speak the praise of the Lord. When we have said what we can, in praising God, still there is more to be said, and therefore we must not only begin our thanksgivings with this purpose, as he did ( v. 1 ), but conclude them with it, as he does here, because we shall presently have occasion to begin again. As the end of one mercy is the beginning of another, so should the end of one thanksgiving be. While I have breath to draw, my mouth shall still speak God's praises. 2. With a call to others to do so too: Let all flesh, all mankind, bless his holy name for ever and ever. Some of mankind shall be blessing God for ever; it is a pity but that they should be all so engaged.

1-2. (Compare Psa 30:1 ).

bless thy name-- celebrate Thy perfections ( Psa 5:11 ). God is addressed as king, alluding to His government of men.

3. (Compare Psa 18:3 ; 48:1 ).

greatness-- as displayed in His works.

4. shall declare-- literally, "they shall declare," that is, all generations.

5. I will speak-- or, "muse" ( Psa 77:12 ; 119:15 ).

thy wondrous works-- or, "words of thy wonders," that is, which described them ( Psa 105:27 , Margin).

10. bless-- as in Psa 145:1 , to praise with reverence, more than merely to praise.

11-12. The declaration of God's glory is for the extension of His knowledge and perfections in the world.

CHAPTER 16

Ver. 9.And (in like manner) I say unto you, Make to yourselves friends of the mammon of unrighteousness. Ye have heard how the unjust steward made his lord's debtors so kindly disposed towards him, that when he was deprived of his stewardship, they were willing to receive him into their houses. In like manner take heed that ye, who have wasted your lord's goods through your misuse of them, by the mammon or the riches of unrighteousnessnot by robbery and fraud, but in another sense which I will soon explaingive to the poor, so that after this life is over, they may receive you into everlasting habitations.

Here note that the word unrighteousness has a double signification. In the case of the steward it meant dishonesty and deceit: in our case it has a different meaning, us I shall proceed, to show.

Make to yourselves friends of the mammon of unrighteousness, i.e. of riches, which are "unrighteous" in a fourfold sense and from a fourfold cause.

1. Because riches are often amassed through unrighteousness, i.e. through fraud, usury, and the like of oneself or one's ancestors. Hence S. Jerome (Ep. 150) says every rich man is either himself unrighteous or else the heir of an unrighteous man, and although he may not be ignorant of the evil-doings of his ancestors, yet he can scarcely be expected to know to whom restitution should be made. Therefore he is bound to make such restitution as lies in his power, by giving to the poor. And commenting on S. Matt. vi. the same Father goes on to say, Riches are called Mammon because they are acquired through unrighteousness, taking mammon to be derived from מן, min, and מנה, mona, i.e. violence, from the root ינה, iana, the meaning being "to exercise force." But the real derivation seems to be from טמן taman, to hide or conceal; for riches and money are wont to be hidden.

2. They are unrighteous in the sense of faithless and deceptive, for they are not to be depended upon, but often desert one man and pass on to another.

3. They are called the mammon of unrighteousness, because in their endeavour to become rich men are guilty of fraud, dishonesty, unrighteous dealing, and every kind of sin.

4. And again, they are unrighteous, because wicked and ungodly men esteem them of more value than the heavenly treasures.  S. Augustine (serm. 35 De Verbis Domini). Hence we may understand Christ as saying, "Ye rich and avaricious men have made money your god, but be ye well assured that it is unrighteous, i.e. vain and deceptive. Break up your idol, therefore, and give to the poor, and God will recompense you with eternal riches." See S. Mat_6:24.

That when ye fail, when life is over and your riches are no longer at your disposal, or according to the Syriac version, when it, i.e. mammon, fails you.

They may receive you. The poor, i.e. those whom you have made your friends by the right use of your riches. For they, if they are worthy of heaven, will by their prayers and by a communication of their merits make a way for you to enter therein: but if, on the contrary, they are unworthy of so great a blessing, you will be received into heaven because of your almsgiving, for what is given to the poor is accepted of Christ.

Christ seems, here to be speaking of the poor who lead godly lives, who are poor as far as earthly possessions are concerned, but rich in understanding and in spiritual grace. Let not the rich then think that they are conferring, but rather that they are receiving benefits from such as these, for they give gold, to receive in return heaven. Hence S. Gregory (Moral. xxii. 14) says, "Almsgiving is not so much the relieving the necessities of the poor as the offering of gifts to those who hereafter will receive us into everlasting habitations."

Learn therefore, that heaven is the inheritance of the poor, not for their own possession, but rather that they may introduce therein those who have been their benefactors. They are therefore the door-keepers of heaven, for "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (see S. Mat_5:3), and this their blessedness is not of their own deserving, but the special gift of God. So S. Augustine (lib. ii. q. 38 Quæst. Evang.) says, "They receive them not as of right but by the permission of Him who counselled them to make themselves friends, and who deigns to look upon Himself as being fed, clothed, entertained and visited in the person of the least of His followers."

"Everlasting habitations," says Theophylact, "are in Christ ordained for the poor, wherein they may receive those who have given them liberal alms out of that which God has committed to their trust." Happy indeed is the exchange, for earthly things become heavenly. Hence almsgiving is the most skilful of arts, for it does not build us an earthly tabernacle, but provides us with eternal life." S. Chrysostom.

Ver. 10.He that is faithful in that which is least is faithful also in much. By "that which is least" we must understand earthly possessions as distinguished from the "much" of spiritual gifts. That ye may not be deprived of your heavenly stewardship, or rather that ye may be entrusted therewith, take heed rightly to administer your temporal affairs, and especially to give alms to the poor, according to the purpose of God. For so Christ explains His words in the next verse. In a similar sense S. Paul writes, "If a man know not how to rule his own house, how shall he take care of the church of God?" (1Ti_3:5.) Christ seems here to be reproaching the Pharisees with unfaithfulness in the disposal of their riches, and in the interpretation of the law, and also with being little worthy of the position they held (see S. Matt. v. and xxiii.), for from

ver. 14 it is clear that these things were spoken against them.

Ver. 11.If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? If ye have made a wrong use of this world's fleeting possessions (1Ti_6:7), who will entrust to your care the things which are lasting, and which pertain unto the kingdom of God? Theophylact and many others.

Ver. 12.And if ye have not been faithful in that which is another man's, who shall give you that which is your own? The wording of this verse is different, but the sense is the same as that of the preceding. The mammon which in the verse above Christ called unrighteous, he here calls "another man's." For temporal possessions are another's:

1. Because they are in their nature totally different from the nature of man. They are of the earth, given to man for his use in this life, to revert again to the earth after death.

2. They are another's as regards God, for we are not absolute masters of what we possess but administrators only, bound to dispose of our goods according to His will. So Titus says, "He describes much riches as that which is another man's, because to abound in riches is, considering human nature, foreign to men. For if any man possesses them, they are external to him, and as it were, an accident." "They are," says S. Ambrose, "foreign to the nature of man, for they have no continuance, they were neither born with us, nor can they follow us when we die."  S. Augustine also (Quæst. Evang. ii. 35) "He calls earthly endowments another's, for no man can carry them away with him at his death." "We brought nothing into this world, and it is certain we can carry nothing out" (1Ti_6:7); and Euthymius: "Earthly riches are called another's for they do not remain long with their possessor."

Christ reproves avarice, and shows that he who loves money cannot love God: therefore the Apostles, if they would love Him, must despise riches.  S. Jerome. But the better interpretation is one which I am about to give.

That which is your own. "Christ calls heavenly riches ours says Euthymius, "because, as Theophylact explains, 'our citizenship is in heaven.' For man was created in the image of God, but wealth and earthly possessions are not ours, for there is nothing divine therein. But to enjoy divine blessings, and to partake in the nature of God, is ours."

But you will say, Men are wont to value that which is their own, more than that which is the property of another. Why then does Christ here imply the contrary?

I answer that the force of our Lord's argument is seen: 1. If we look to the meaning of the parable, If ye have not been faithful in earthly things, how will ye be so in heavenly, and who will dare to commit such things to your trust? and 2. From the parable itself. Men are as a rule more careful in their management of the affairs of others than of their own, for many reasons, but chiefly because they are bound in justice to make good any losses which may have been incurred by their carelessness, and if careless may even be suspected of dishonesty or theft; whereas for their own losses, or for the mismanagement of their own concerns, they are responsible to no one.

True, therefore, is the argument of Christ, If ye have not been faithful in earthly things, which are another's, God will not give you those heavenly treasures which are rightly your own. For he who makes a wrong use of that which belongs to another deserves to lose that which is his own. For, as Dionysius (Denis) the Carthusian astutely remarks, "In the former verse, Christ spoke of the good things of this life, 'who will trust, or commit,' because an account will have to be rendered of their use. But of the good things of the heavenly country, he says, 'who will give,' for we shall not be called upon to account for these, because once given they are everlastingly our own."

For the following verse, see S. Mat_6:24.

Ver. 14.And the Pharisees also derided Him, εμυκτήζιζον, "turned up their noses," sneered at Him.

Ver. 15.And He said unto them, Ye are they which justify yourselves before men, i.e. make outwardly a show of justice, whereas God knoweth your hearts to be full of all uncleanness. For that which is highly esteemed among men is abomination in the sight of God.

Your pretended zeal for the service of God, which is held in admiration of the common people, is hateful to Him who seeth the foulness and corruption of your hearts. For my explanation of verses 16 to 19, see S. Mat_11:12;  Mat_5:18; and Mat_19:9.

And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.9. And I say to you, Make to yourselves friends of the mammon of unrighteousness; that, when you fail, they may receive you into everlasting habitations.10. He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?12. And if you have not been faithful in that which is another man’s, who shall give you that which is your own?13. No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. You cannot serve God and mammon.

The steward whom his Lord cast out of his stewardship is nevertheless commended because he provided himself against the future. As it follows, And the Lord commended the unjust steward, because he had done wisely; we ought not however to take the whole for our imitation. For we should never act deceitfully against our Lord in order that from the fraud itself we may give alms.

But because the Gentiles say that wisdom is a virtue, and define it to be the experience of w hat is good, evil, and indifferent, or the knowledge of what is and what is not to be done, we must consider whether this word signifies many things, or one. For it is said that God by wisdom prepared the heavens. Now it is plain that wisdom is good, because the Lord by wisdom prepared the heavens. It is said also in Genesis, according to the LXX, that the serpent was the wisest animal, wherein he does not make wisdom a virtue, but evil-minded cunning. And it is in this sense that the Lord commended the steward that he had done wisely, that is, cunningly and evilly. And perhaps the word commended was spoken not in the sense of real commendation, but in a lower sense; as when we speak of a man being commended in slight and indifferent matters, and in a certain measure clashings and sharpness of wit are admired, by which the power of the mind is drawn out.

On the other hand this parable is spoken that we should understand that if the steward who acted deceitfully, could be praised by his lord, how much more they please God who do their works according to His commandment.

The children of this world also are not called wiser but more prudent than the children of light, and this not absolutely and simply, but in their generation. For it follows, For the children of this world are in their generation wiser than the children of light, etc.

The children of light and the children of this world are spoken of in the same manner as the children of the kingdom, and the children of hell. For whatever works a man does, he is also termed their sun.

By the children of this world then He means those who mind the good things which are on the earth; by the children of light, those who beholding the divine love, employ themselves with spiritual treasures. But it is found indeed in the management of human affairs, that we prudently order our own things, and busily set ourselves to work, in order that when we depart we may have a refuge for our life; but when we ought to direct the things of God, we take no forethought for what shall be our lot hereafter.

In order then that after death they may find something in their own hand, let men before death place their riches in the hands of the poor. Hence it follows, And I say to you, d/lake to yourselves friends of the man of unrighteousness, etc.

That which the Hebrews call mammon, in Latin is "riches." As if He said, "Make to yourselves friends of the riches of unrighteousness." Now some misunderstanding this, seize upon the things of others, and so give something to the poor, and think that they are doing what is commanded. That interpretation must be corrected into, Give alms of your righteous labors. For you will not corrupt Christ your Judge. If from the plunder of a poor man, you were to give any thing to the judge that he might decide for you, and that judge should decide for you, such is the force of justice, that you would be ill pleased in yourself. Do not then make to yourself such a God. God is the fountain of Justice, give not your alms then from interest and usury. I speak to the faithful, to whom we dispense the body of Christ. But if you have such money, it is of evil that you have it. Be no longer doers of evil. Zaccheus said, Half my goods I give to the poor. See how he runs who runs to make friends of the mammon of unrighteousness; and not to be held guilty from any quarter, he says, If have taken any thing from any one, I restore fourfold. According to another interpretation, the mammon of unrighteousness are all the riches of the world, whenever they come. For if you seek the true riches, there are some in which Job when naked abounded, when he had his hears full towards God. The others are called riches from unrighteousness; because they are not true riches, for they are full of poverty, and ever liable to chances. For if they were true riches, they would give you security.

Or the riches of unrighteousness are so called, because they are not riches except to the unrighteous, and such as rest in their hopes and the fullness of their happiness. But when these things are possessed by the righteous, they have indeed so much money, but no riches are theirs but heavenly and spiritual.

Or he spoke of the unrighteous Mammon, because by the various enticements of riches covetousness corrupts our hearts, that we may be willing to obey riches.

Or if you have succeeded to a patrimony, you receive what has been amassed by the unrighteous; for in a number of predecessors some one must needs be found who has unjustly usurped the property of others. But suppose that your father has not been guilty of exaction, whence have you your money? If indeed you answer, "From myself;" you are ignorant of God, not having the knowledge of your Creator; but if, "From God," tell me the reason for which you receive it. Is not the earth and the fullness thereof the Lord’s? If then whatever is ours belongs to our common Lord, so will it also belong to our fellow-servant.

Those then are called the riches of unrighteousness which the Lord has given for the necessities of our brethren and fellow-servants, but we spend upon ourselves. It became us then, from the beginning, to give all things to the poor, but because we have become the stewards of unrighteousness, wickedly retaining what was appointed for the aid of others, we must not surely remain in this cruelty, but distribute to the poor, that we may be received by them into everlasting habitations. For it follows, That, when you fail, they may receive you into everlasting habitations.

But if through their friendship we obtain everlasting habitations, we ought to calculate that when we give we rather offer presents to patrons, than bestow benefits upon he needy.

For who are they that shall have everlasting habitations but the saints of God? and who are they that are to be received by them into everlasting habitations but they who administer to their want, and whatsoever they have need of, gladly supply. They are those little ones of Christ, who have forsaken all that belonged to them and followed Him; and whatsoever they had have given to the poor, that they might serve God without earthly shackles, and freeing their shoulders from the burdens of the world, might raise them aloft as with wings.

We must not then understand those by whom we wish to be received into everlasting habitations to be as it were debtors of God; seeing that the just and holy are signified in this place, who cause those to enter in, who administered to their necessity of their own worldly goods.

Or else, make to yourselves friends of the mammon of unrighteousness, that by giving to the poor we may purchase the favor of angels and all the saints.

Mark also that He said not, "that they may receive you into their own habitations." For it is not they who receive you. Therefore when He said, Make to yourselves friends, he added, of the mammon of unrighteousness, to show, that their friendship will not alone protect us unless good works accompany us, unless we righteously cast away all riches unrighteously amassed. The most skillful then of all arts is that of almsgiving. For it builds not for us houses of mud, but lays up in store an everlasting life. Now in each of the arts one needs the support of another; but when we ought to show mercy, we need nothing else but the will alone.

Thus then Christ taught those who abound in riches, earnestly to love the friendship of the poor, and to have treasure in heaven. But He knew the sloth of the human mind, how that they who court riches bestow no work of charity upon the needy. That to such men there results no profit of spiritual gifts, He shows by obvious examples, adding, He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much.

Now our Lord opens to us the eye of the heart, explaining what He had said, adding, If therefore you have not been faithful in the unrighteousness mammon, who will commit to your trust the true riches? That which is least then is the mammon of unrighteousness, that is, earthly riches, which seem nothing to those that are heavenly wise. I think then that a man is faithful in a little, when he imparts aid to those who are bowed down with sorrow. If then we have been unfaithful in a little thing, how shall we obtain from hence the true riches, that is, the fruitful gift of Divine grace, impressing the image of God on the human soul?

But that our Lord’s words incline to this meaning is plain from the following; for He says, And if you have not been faithful in that which is another man’s who shall give you that which is your own?

Riches are foreign to us, because they are something beyond nature, they are not born with us, and they do not pass away with us. But Christ is ours, because He is the life of man. Lastly, He came to His own.

Thus then hitherto He has taught us how faithfully we ought to dispose of our wealth. But because the management of our wealth according to God is no otherwise obtained than by the indifference of a mind unaffected towards riches, He adds, No man can serve two masters.

Not because the Lord is two, but one. For although there are who serve mammon, yet he knows no rights of lordship; but has himself placed upon himself a yoke of servitude. There is one Lord, because there is one God. Hence it is evident, that the power of the Father and the Son is one and He assigns a reason, thus saying, For either he will hate the one, and love the other; or else he will hold to the one, and despise the other.

But these things were not spoken indifferently or at random. For no one when asked whether he loves the devil, answers that he loves him, but rather that he hates him; but all generally proclaim that they love God. Therefore either he will hate the one, (that is, the devil,) and love the other, (that is, God;) or will hold to the one, (that is, the devil, when he pursues as it were temporal wants,) and will despise the other, (that is, God,) as when men frequently neglect His threats for their desires, who because of His goodness flatter themselves that they will have impunity.

But the conclusion of the whole discourse is what follows, You cannot serve God and man. Let us then transfer all our devotions to the one, forsaking riches.

Let then the covetous hear this, that we can not at the same time serve Christ and riches; and yet He said not, "Who has riches," but, who serves riches; for he who is the servant of riches, watches them as a servant; but he who has shaken off the yoke of servitude, dispenses them as a master; but he who serves mammon, verily serves him who is set over those earthly things as the reward of his iniquity, and is called the prince of this world.

And the Pharisees also, who were covetous, heard all these things: and they derided him.15. And he said to them, you are they which justify yourselves before men; but God knows your hearts: for that which is highly esteemed among men is abomination in the sight of God.16. The Law and the Prophets were until John: since that time the kingdom of God is preached, and every man presses into it.17. And it is easier for heaven and earth to pass, than one tittle of the law to fail.18. Whosoever puts away his wife, and marries another, commits adultery: and whosoever marries her that is put away from her husband commits adultery.

Christ had told the Pharisees not to boast of their own righteousness, but to receive penitent sinners, and to redeem their sins by almsgiving. But they derided the Preacher of mercy, humility, and frugality; as it is said, And the Pharisees also, who were covetous, heard these things; and derided him: it may be for two reasons, either because He commanded what was not sufficiently profitable, or cast blame upon their past superfluous actions.

But the Lord detecting in them a hidden malice, proves that they make a presence of righteousness. Therefore it is added, And he said to them, you are they which justify yourselves before men.

They justify themselves before men who despise sinners as in a weak and hopeless condition, but fancy themselves to be perfect and not to need the remedy of almsgiving; but how justly the depth of deadly pride is to be condemned, He sees who will enlighten the hidden places of darkness. Hence it follows, But God knows your hearts.

And therefore you are an abomination to Him because of your arrogance, and love of seeking after the praise of men; as He adds, For that which is highly esteemed among men is abomination in the sight of God.

Now the Pharisees derided our Savior disputing against covetousness, as if He taught things contrary to the Law and the Prophets, in which many very rich men are said to have pleased God; but Moses also himself promised that the people whom he ruled, if they followed the Law, should abound in all earthly goods. These the Lord answers by showing that between the Law and the Gospel, as in these promises so also in the commands, there is not the slightest difference. Hence He adds, The Law and the Prophets were until John.

Not that the Law failed, but that the preaching of the Gospel began, for that which is inferior seems to be completed when a better succeeds.

He hereby disposes them readily to believe on Him, because if as far as John’s time all things were complete, I am He who am come. For the Prophets had not ceased unless I had come; but you will say, "how" were the Prophets until John, since there have been many more Prophets in the New than the Old Testament. But He spoke of those prophets who foretold Christ’s coming.

Now the ancient prophets knew the preaching of the kingdom of heaven, but none of them had expressly announced it to the Jewish people, because the Jews having a childish understanding were unequal to the preaching of what is infinite. But John first openly preached that the kingdom of heaven was at hand, as well as also the remission of sins by the laver of regeneration. Hence it follows, Since that time the kingdom of heaven is preached, and every one presses into it.

For the Law delivered many things according to nature, as being more indulgent to our natural desires, that it might call us to the pursuit of righteousness. Christ breaks through nature as cutting off even our natural pleasures. But therefore we keep under nature, that it should not sink us down to earthly things, but raise us to heavenly.

A great struggle befalls men in their ascent to heaven. For that men clothed with mortal flesh should be able to subdue pleasure and every unlawful appetite, desiring to imitate the life of angels, must be compassed with violence. But who that looking upon those who labor earnestly in the service of God, and almost put to death their flesh, will not in reality confess that they do violence to the kingdom of heaven.

They also do violence to the kingdom of heaven, in that they not only despise all temporal things, but also the tongues of those who desire their doing so. This the Evangelist added, when he said that Jesus was derided when He spoke of despising earthly riches.

But lest they should suppose that in His words, the Law and the Prophets were until John, He preached the destruction of the Law or the Prophets, He obviates such a notion, adding, And it is easier for heaven and earth to pass, than one tittle of the law should fail. For it is written, the fashion of this world passes away. But of the Law, not even the very extreme point of one letter, that is, not even the least things are destitute of spiritual sacraments. And yet the Law and the Prophets were until John, because that could always he prophesied as about to come, which by the preaching of John it was clear had come.

But that which He spoke beforehand concerning the perpetual inviolability of the Law, He confirms by one testimony taken therefrom for the sake of example, saying, Whosoever puts away his wife, and marries another, commits adultery: and whosoever marries her that is put away from her husband, commits adultery; that from this one instance they should learn that He came not to destroy but to fulfill the commands of the Law.

For that to the imperfect the Law spoke imperfectly is plain from what he says to the hard hearts of the Jews, "If a man hate his wife, let him put her away," because since they were murderers and rejoiced in blood, they had no pity even upon those who were united to them, so that they slew their sons and daughters for devils. But now there is need of a more perfect doctrine. Wherefore I say, that if a man puts away his wife, having no excuse of fornication, he commits adultery, and he who marries another commits adultery.

But we must first speak, I think, of the law of marriage, that we may afterwards discuss the forbidding of divorce. Some think that all marriage is sanctioned by God, because it is written, Whom God has joined, let not man put asunder. How then does the Apostle say, If the unbelieving depart, let him depart? Herein he shows that the marriage of all is not from God. For neither by God’s approval are Christians joined with Gentiles. Do not then put away your wife, lest you deny God to be the Author of your union. For if others, much more ought you to bear with and correct the behavior of your wife. And if she is sent away pregnant with children, it is a hard thing to shut out the parent and keep the pledge; so as to add to the parents’ disgrace the loss also of filial affection. Harder still if because of the mother you drive away the children also. Would you suffer in your lifetime your children to be under a step-father, or when the mother was alive to be under a step-mother? How dangerous to expose to error the tender age of a young wife. How wicked to desert in old age one, the flower of whose growth you have blighted. Suppose that being divorced she does not marry, this also ought to be displeasing to you, to whom though an adulterer, she keeps her troth. Suppose she marries, her necessity is your crime, and that which you suppose marriage, is adultery.

But to understand it morally. Having just before set forth that the kingdom of God is preached, and said that one tittle could not fall from the Law, He added, Whosoever puts away his wife, etc. Christ is the husband; whomsoever then God has brought to His son, let not persecution sever, nor lust entice, nor philosophy spoil, nor heretics taint, nor Jew seduce. Adulterers are all such as desire to corrupt truth, faith, and wisdom.

Make for yourselves friends, &c. Not that we are authorized to wrong our neighbour, to give to the poor: evil is never to be done, that good may come from it. (St. Thomas Aquinas) --- But we are exhorted to make the poor our friends before God, by relieving them with the riches which justly indeed belong to us, but are called the mammon of iniquity, because only the iniquitous man esteems them as riches, on which he sets his affections; whilst the riches of the virtuous are wholly celestial and spiritual. (St. Augustine, de quæst. Evang.) --- Of the mammon of iniquity. Mammon is a Syriac word for riches; and so it might be translated, of the riches of iniquity. Riches are called unjust, and riches of iniquity, not of themselves, but because they are many times the occasion of unjust dealings, and of all kind of vices. (Witham) --- Mammon signifies riches. They are here called the mammon of iniquity, because oftentimes ill-gotten, ill-bestowed, or an occasion of evil; and at the best are but worldly, and false: and not the true riches of a Christian. --- They may receive. By this we see, that the poor servants of God, whom we have relieved by our alms, may hereafter, by their intercession, bring our souls to heaven. (Challoner) --- They may receive you into their eternal tabernacles. What a beautiful thought this! What a consolation to the rich man, when the terms of his mortal existence is approaching, to think he shall have as many advocates to plead for his admittance into the eternal mansions of rest, as he has made friends among the poor by relieving their temporal wants. The rich give to the poor earthly treasures, the latter return in recompense eternal and infinite happiness. Hence we must infer, that the advantage is all on the side of the giver; according to the saying of our Lord, happier is the condition of him who gives, than of him who receives. (Haydock)

He that is faithful in that which is least. This seems to have been a common saying, and that men judged of the honesty of their servants by their fidelity in lesser matters. For example, a master that sees his servant will not steal a little thing, judges that he will not steal a greater, &c. --- And he that is unjust in that which is little, is unjust also in that which is greater. The interpreters take notice, that here temporal goods are called little, and spiritual goods are called greater; so that the sense is, that such men as do not make a right use of their temporal goods, in the service of God, will not make a good use of spiritual graces as they ought to do. See Maldonatus. (Witham)

If then you have not been faithful in the unjust mammon;[2] i.e. in fading and false riches, which are the occasion of unjust and wicked proceedings. --- Who will trust you with that which is the true? i.e. God will not intrust you with the true and spiritual riches of his grace. (Witham)

In iniquo mammona, Greek: en to adiko Mammona.

And if you have not been faithful in that which is another's: so again is called false worldly wealth, which passeth from one to another; so that it cannot be called a man's own, who will give you that which is your own? i.e. how can you hope that God will bestow upon you, or commit to your care, spiritual riches or gifts, which, when rightly managed, would by your own for all eternity? See St. Augustine, lib. ii. qq. Evang. q. 35. p. 263. (Witham) --- That which is another's. Temporal riches may be said to belong to another, because they are the Lord's; and we have only the dispensing of them: so that when we give alms, we are liberal of another's goods. But if we are not liberal in giving what is another's, how shall we be so in giving our own? Nothing one would have thought so properly belonged to the Jews, as the kingdom of heaven, the preaching of the gospel, and the knowledge of heavenly things. But they were deprived of all for their infidelity in the observance of the law, which was first intrusted to them. (Calmet)

No servant can serve two masters, &c. This is added to shew us, that to dispose of our riches according to the will of the Almighty, it is necessary to keep our minds free from all attachment to them. (Theophylactus) --- Let the avaricious man here learn, that to be a lover of riches, is to be an enemy of Christ. (Ven. Bede)

Now the Pharisees, &c. Christ had admonished the Scribes and Pharisees not to presume too much on their own sanctity, but to receive repenting sinners, and to redeem their own sins with alms. But they derided these precepts of mercy and humility; either because they esteemed what he commanded them to be useless, or because they thought they had already complied with them. (Ven. Bede) --- The Pharisees considered temporal riches as true goods, and the recompense which God had promised to such as observed his laws; they therefore laughed at the doctrine of Jesus Christ, which extolled liberality and alms-deeds, and despised the Master who, on all occasions, testified his great regard for poverty in his discourses, in his conduct, in the choice of his apostles, who were all poor, and had no pretensions whatever to exterior pomp or show. (Calmet)

Who justify yourselves, &c. But our Lord, detecting their hidden malice, shews that their pretended justice is all hypocrisy. (Theophylactus) --- But God knoweth, &c. They justify themselves before men, whom they look upon as despicable, and abandoned sinners, and esteem themselves as not standing in need of giving alms as a remedy of sin; but he who shall lay open the secrets of hearts, sees the base atrocity of that pride which thus blinds them, and swells within their breasts. (Ven. Bede) --- Yes, all those exterior actions which appeared great, and which were admired by men, being vitiated with improper motives and sinister designs, are an abomination in the sight of God. (Haydock)

1 And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. 2 And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. 3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? 6 And he said, A hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. 7 Then said he to another, And how much owest thou? And he said, A hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. 8 And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. 9 And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. 10 He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. 11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12 And if ye have not been faithful in that which is another man's, who shall give you that which is your own? 13 No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 14 And the Pharisees also, who were covetous, heard all these things: and they derided him. 15 And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. 16 The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. 17 And it is easier for heaven and earth to pass, than one tittle of the law to fail. 18 Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.

We mistake if we imagine that the design of Christ's doctrine and holy religion was either to amuse us with notions of divine mysteries or to entertain us with notions of divine mercies. No, the divine revelation of both these in the gospel is intended to engage and quicken us to the practice of Christian duties, and, as much as any one thing, to the duty of beneficence and doing good to those who stand in need of any thing that either we have or can do for them. This our Saviour is here pressing us to, by reminding us that we are but stewards of the manifold grace of God; and since we have in divers instances been unfaithful, and have forfeited the favour of our Lord, it is our wisdom to think how we may, some other way, make what we have in the world turn to a good account. Parables must not be forced beyond their primary intention, and therefore we must not hence infer that any one can befriend us if we lie under the displeasure of our Lord, but that, in the general, we must so lay out what we have in works of piety and charity as that we may meet it again with comfort on the other side death and the grave. If we would act wisely, we must be diligent and industrious to employ our riches in the acts of piety and charity, in order to promote our future and eternal welfare, as worldly men are in laying them out to the greatest temporal profit, in making to themselves friends with them, and securing other secular interests. So Dr. Clarke. Now let us consider,

I. The parable itself, in which all the children of men are represented as stewards of what they have in this world, and we are but stewards. Whatever we have, the property of it is God's; we have only the use of it, and that according to the direction of our great Lord, and for his honour. Rabbi Kimchi, quoted by Dr. Lightfoot, says, "This world is a house; heaven the roof; the stars the lights; the earth, with its fruits, a table spread; the Master of the house is the holy and blessed God; man is the steward, into whose hands the goods of this house are delivered; if he behave himself well, he shall find favour in the eyes of his Lord; if not, he shall be turned out of his stewardship." Now,

1. Here is the dishonesty of this steward. He wasted his lord's goods, embezzled them, misapplied them, or through carelessness suffered them to be lost and damaged; and for this he was accused to his lord, v. 1 . We are all liable to the same charge. We have not made a due improvement of what God has entrusted us with in this world, but have perverted his purpose; and, that we may not be for this judged of our Lord, it concerns us to judge ourselves.

2. His discharge out of his place. His lord called for him, and said, " How is it that I hear this of thee? I expected better things from thee." He speaks as one sorry to find himself disappointed in him, and under a necessity of dismissing him from his service: it troubles him to hear it; but the steward cannot deny it, and therefore there is no remedy, he must make up his accounts; and be gone in a little time, v. 2 . Now this is designed to teach us, (1.) That we must all of us shortly be discharged from our stewardship in this world; we must not always enjoy those things which we now enjoy. Death will come, and dismiss us from our stewardship, will deprive us of the abilities and opportunities we now have of doing good, and others will come in our places and have the same. (2.) That our discharge from our stewardship at death is just, and what we have deserved, for we have wasted our Lord's goods, and thereby forfeited our trust, so that we cannot complain of any wrong done us. (3.) That when our stewardship is taken from us we must give an account of it to our Lord: After death the judgment. We are fairly warned both of our discharge and our account, and ought to be frequently thinking of them.

3. His after-wisdom. Now he began to consider, What shall I do? v. 3 . He would have done well to have considered this before he had so foolishly thrown himself out of a good place by his unfaithfulness; but it is better to consider late than never. Note, Since we have all received notice that we must shortly be turned out of our stewardship, we are concerned to consider what we shall do then. He must live; which way shall he have a livelihood? (1.) He knows that he has not such a degree of industry in him as to get his living by work: " I cannot dig; I cannot earn by bread by my labour." But why can he not dig? It does not appear that he is either old or lame; but the truth is, he is lazy. His cannot is a will not; it is not a natural but a moral disability that he labours under; if his master, when he turned him out of the stewardship, had continued him in his service as a labourer, and set a task-master over him, he would have made him dig. He cannot dig, for he was never used to it. Now this intimates that we cannot get a livelihood for our souls by any labour for this world, nor indeed do any thing to purpose for our souls by any ability of our own. (2.) He knows that he has not such a degree of humility as to get his bread by begging: To beg I am ashamed. This was the language of his pride, as the former of his slothfulness. Those whom God, in his providence, has disabled to help themselves, should not be ashamed to ask relief of others. This steward had more reason to be ashamed of cheating his master than of begging his bread. (3.) He therefore determines to make friends of his lord's debtors, or his tenants that were behind with their rent, and had given notes under their hands for it: " I am resolved what to do, v. 4 . My lord turns me out of his house. I have none of my own to go to. I am acquainted with my lord's tenants, have done them many a good turn, and now I will do them one more, which will so oblige them that they will bid me welcome to their houses, and the best entertainment they afford; and so long as I live, at least till I can better dispose of myself, I will quarter upon them, and go from one good house to another." Now the way he would take to make them his friends was by striking off a considerable part of their debt to his lord, and giving it in his accounts so much less than it was. Accordingly, he sent for one, who owed his lord a hundred measures of oil (in that commodity he paid his rent): Take thy bill, said he, here it is, and sit down quickly, and write fifty ( v. 6 ); so he reduced his debt to the one half. Observe, he was in haste to have it done: " Sit down quickly, and do it, lest we be taken treating, and suspected." He took another, who owed his lord a hundred measures of wheat, and from his bill he cut off a fifth part, and bade him write fourscore ( v. 7 ); probably he did the like by others, abating more or less according as he expected kindness from them. See here what uncertain things our worldly possessions are; they are most so to those who have most of them, who devolve upon others all the care concerning them, and so put it into their power to cheat them, because they will not trouble themselves to see with their own eyes. See also what treachery is to be found even among those in whom trust is reposed. How hard is it to find one that confidence can be reposed in! Let God be true, but every man a liar. Though this steward is turned out for dealing dishonestly, yet still he does so. So rare is it for men to mend of a fault, though they smart for it.

4. The approbation of this: The lord commended the unjust steward, because he had done wisely, v. 8 . It may be meant of his lord, the lord of that servant, who, though he could not but be angry at his knavery, yet was pleased with his ingenuity and policy for himself; but, taking it so, the latter part of the verse must be the words of our Lord, and therefore I think the whole is meant of him. Christ did, as it were, say, "Now commend me to such a man as this, that knows how to do well for himself, how to improve a present opportunity, and how to provide for a future necessity." He does not commend him because he had done falsely to his master, but because he had done wisely for himself. Yet perhaps herein he did well for his master too, and but justly with the tenants. He knew what hard bargains he had set them, so that they could not pay their rent, but, having been screwed up by his rigour, were thrown behindhand, and they and their families were likely to go to ruin; in consideration of this, he now, at going off, did as he ought to do both in justice and charity, not only easing them of part of their arrears, but abating their rent for the future. How much owest thou? may mean, "What rent dost thou sit upon? Come, I will set thee an easier bargain, and yet no easier than what thou oughtest to have." He had been all for his lord, but now he begins to consider the tenants, that he might have their favour when he had lost his lord's. The abating of their rent would be a lasting kindness, and more likely to engage them than abating their arrears only. Now this forecast of his, for a comfortable subsistence in this world, shames our improvidence for another world: The children of this world, who choose and have their portions in it, are wiser for their generation, act more considerately, and better consult their worldly interest and advantage, than the children of light, who enjoy the gospel, in their generation, that is, in the concerns of their souls and eternity. Note, (1.) The wisdom of worldly people in the concerns of this world is to be imitated by us in the concerns of our souls: it is their principle to improve their opportunities, to do that first which is most needful, in summer and harvest to lay up for winter, to take a good bargain when it is offered them, to trust the faithful and not the false. O that we were thus wise in our spiritual affairs! (2.) The children of light are commonly outdone by the children of this world. Not that the children of this world are truly wise; it is only in their generation. But in that they are wiser than the children of light in theirs; for, though we are told that we must shortly be turned out of our stewardship, yet we do not provide as we were to be here always and as if there were not another life after this, and are not so solicitous as this steward was to provide for hereafter. Though as children of the light, that light to which life and immortality are brought by the gospel, we cannot but see another world before us, yet we do not prepare for it, do not send our best effects and best affections thither, as we should.

II. The application of this parable, and the inferences drawn from it ( v. 9 ): " I say unto you, you my disciples" (for to them this parable is directed, v. 1 ), "though you have but little in this world, consider how you may do good with that little." Observe,

1. What it is that our Lord Jesus here exhorts us to; to provide for our comfortable reception to the happiness of another world, by making good use of our possessions and enjoyments in this world: " Make to yourselves friends of the mammon of unrighteousness, as the steward with his lord's goods made his lord's tenants his friends." It is the wisdom of the men of this world so to manage their money as that they may have the benefit of it hereafter, and not for the present only; therefore they put it out to interest, buy land with it, put it into this or the other fund. Now we should learn of them to make use of our money so as that we may be the better for it hereafter in another world, as they do in hopes to be the better for it hereafter in this world; so cast it upon the waters as that we may find it again after many days, Eccl. xi. 1 . And in our case, though whatever we have are our Lord's goods, yet, as long as we dispose of them among our Lord's tenants and for their advantage, it is so far from being reckoned a wrong to our Lord, that it is a duty to him as well as policy for ourselves. Note, (1.) The things of this world are the mammon of unrighteousness, or the false mammon, not only because often got by fraud and unrighteousness, but because those who trust to it for satisfaction and happiness will certainly be deceived; for riches are perishing things, and will disappoint those that raise their expectations from them. (2.) Though this mammon of unrighteousness is not to be trusted to for a happiness, yet it may and must be made use of in subserviency to our pursuit of that which is our happiness. Though we cannot find true satisfaction in it, yet we may make to ourselves friends with it, not by way of purchase or merit, but recommendation; so we may make God and Christ our friends, the good angels and saints our friends, and the poor our friends; and it is a desirable thing to be befriended in the account and state to come. (3.) At death we must all fail, hotan eklipete — when ye suffer an eclipse. Death eclipses us. A tradesman is said to fail when he becomes a bankrupt. We must all thus fail shortly; death shuts up the shop, seals up the hand. Our comforts and enjoyments on earth will all fail us; flesh and heart fail. (4.) It ought to be our great concern to make it sure to ourselves, that when we fail at death we may be received into everlasting habitations in heaven. The habitations in heaven are everlasting, not made with hands, but eternal, 2 Cor. v. 1 . Christ is gone before, to prepare a place for those that are his, and is there ready to receive them; the bosom of Abraham is ready to receive them, and, when a guard of angels carries them thither, a choir of angels is ready to receive them there. The poor saints that are gone before to glory will receive those that in this world distributed to their necessities. (5.) This is a good reason why we should use what we have in the world for the honour of God and the good of our brethren, that thus we may with them lay up in store a good bond, a good security, a good foundation for the time to come, for an eternity to come. See 1 Tim. vi. 17-19 , which explains this here.

2. With what arguments he presses this exhortation to abound in works of piety and charity.

(1.) If we do not make a right use of the gifts of God's providence, how can we expect from him those present and future comforts which are the gifts of his spiritual grace? Our Saviour here compares these, and shows that though our faithful use of the things of this world cannot be thought to merit any favour at the hand of God, yet our unfaithfulness in the use of them may be justly reckoned a forfeiture of that grace which is necessary to bring us to glory, and that is it which our Saviour here shows, v. 10-14 .

[1.] The riches of this world are the less; grace and glory are the greater. Now if we be unfaithful in the less, if we use the things of this world to other purposes than those for which they were given us, it may justly be feared that we should be so in the gifts of God's grace, that we should receive them also in vain, and therefore they will be denied us: He that is faithful in that which is least is faithful also in much. He that serves God, and does good, with his money, will serve God, and do good, with the more noble and valuable talents of wisdom and grace, and spiritual gifts, and the earnests of heaven; but he that buries the one talent of this world's wealth will never improve the five talents of spiritual riches. God withholds his grace from covetous worldly people more than we are aware of. [2.] The riches of this world are deceitful and uncertain; they are the unrighteous mammon, which is hastening from us apace, and, if we would make any advantage of it, we must bestir ourselves quickly; if we do not, how can we expect to be entrusted with spiritual riches, which are the only true riches? v. 11 . Let us be convinced of this, that those are truly rich, and very rich, who are rich in faith, and rich towards God, rich in Christ, in the promises, and in the earnests of heaven; and therefore let us lay up our treasure in them, expect our portion from them, and mind them in the first place, the kingdom of God and the righteousness thereof, and then, if other things be added to us, use them in ordine ad spiritualia—with a spiritual reference, so that by using them well we may take the faster hold of the true riches, and may be qualified to receive yet more grace from God; for God giveth to a man that is good in his sight, that is, to a free-hearted charitable man, wisdom, and knowledge, and joy ( Eccl. ii. 26 ); that is, to a man that is faithful in the unrighteous mammon, he gives the true riches. [3.] The riches of this world are another man's. They are ta allotria , not our own; for they are foreign to the soul and its nature and interest. They are not our own; for they are God's; his title to them is prior and superior to ours; the property remains in him, we are but usufructuaries. They are another man's; we have them from others; we use them for others, and what good has the owner from his goods that increase, save the beholding of them with his eyes, while still they are increased that eat them; and we must shortly leave them to others, and we know not to whom? But spiritual and eternal riches are our own (they enter into the soul that becomes possessed of them) and inseparably; they are a good part that will never be taken away from us. If we make Christ our own, and the promises our own, and heaven our own, we have that which we may truly call our own. But how can we expect God should enrich us with these if we do not serve him with our worldly possessions, of which we are but stewards?

(2.) We have no other way to prove ourselves the servants of God than by giving up ourselves so entirely to his service as to make mammon, that is, all our worldly gain, serviceable to us in his service ( v. 13 ): No servant can serve two masters, whose commands are so inconsistent as those of God and mammon are. If a man will love the world, and hold to that, it cannot be but he will hate God and despise him. He will make all his pretensions of religion truckle to his secular interests and designs, and the things of God shall be made to help him in serving and seeking the world. But, on the other hand, if a man will love God, and adhere to him, he will comparatively hate the world (whenever God and the world come in competition) and will despise it, and make all his business and success in the world some way or other conducive to his furtherance in the business of religion; and the things of the world shall be made to help him in serving God and working out his salvation. The matter is here laid plainly before us: Ye cannot serve God and mammon. So divided are their interests that their services can never be compounded. If therefore we be determined to serve God, we must disclaim and abjure the service of the world.

3. We are here told what entertainment this doctrine of Christ met with among the Pharisees, and what rebuke he gave them.

(1.) They wickedly ridiculed him, v. 14 . The Pharisees, who were covetous, heard all these things, and could not contradict him, but they derided him. Let us consider this, [1.] As their sin, and the fruit of their covetousness, which was their reigning sin, their own iniquity. Note, Many that make a great profession of religion, have much knowledge, and abound in the exercise of devotion, are yet ruined by the love of the world; nor does any thing harden the heart more against the word of Christ. These covetous Pharisees could not bear to have that touched, which was their Delilah, their darling lust; for this they derided him, exemykterizon auton — they snuffled up their noses at him, or blew their noses on him. It is an expression of the utmost scorn and disdain imaginable; the word of the Lord was to them a reproach, Jer. vi. 10 . They laughed at him for going so contrary to the opinion and way of the world, for endeavouring to recover them from a sin which they were resolved to hold fast. Note, It is common for those to make a jest of the word of God who are resolved that they will not be ruled by it; but they will find at last that it cannot be turned off so. [2.] As his suffering. Our Lord Jesus endured not only the contradiction of sinners, but their contempt; they had him in derision all the day. He that spoke as never man spoke was bantered and ridiculed, that his faithful ministers, whose preaching is unjustly derided, may not be disheartened at it. It is no disgrace to a man to be laughed at, but to deserve to be laughed at. Christ's apostles were mocked, and no wonder; the disciple is not greater than his Lord.

(2.) He justly reproved them; not for deriding him (he knew how to despise the shame ), but for deceiving themselves with the shows and colours of piety, when they were strangers to the power of it, v. 15 . Here is,

[1.] Their specious outside; nay, it was a splendid one. First, They justified themselves before men; they denied whatever ill was laid to their charge, even by Christ himself. They claimed to be looked upon as men of singular sanctity and devotion, and justified themselves in that claim: " You are they that do that, so as none ever did, that make it your business to court the opinion of men, and, right or wrong, will justify yourselves before the world; you are notorious for this." Secondly, They were highly esteemed among men. Men did not only acquit them from any blame they were under, but applauded them, and had them in veneration, not only as good men, but as the best of men. Their sentiments were esteemed as oracles, their directions as laws, and their practices as inviolable prescriptions.

[2.] Their odious inside, which was under the eye of God: "He knows your heart, and it is in his sight an abomination; for it is full of all manner of wickedness." Note, First, It is folly to justify ourselves before men, and to think this enough to bear us out, and bring us off, in the judgment of the great day, that men know no ill of us; for God, who knows our hearts, knows that ill of us which no one else can know. This ought to check our value for ourselves, and our confidence in ourselves, that God knows our hearts, and how much deceit is there, for we have reason to abase and distrust ourselves. Secondly, It is folly to judge of persons and things by the opinion of men concerning them, and to go down with the stream of vulgar estimate; for that which is highly esteemed among men, who judge according to outward appearance, is perhaps an abomination in the sight of God, who sees things as they are, and whose judgment, we are sure, is according to truth. On the contrary, there are those whom men despise and condemn who yet are accepted and approved of God, 2 Cor. x. 18 .

(3.) He turned from them to the publicans and sinners, as more likely to be wrought upon by his gospel than those covetous conceited Pharisees ( v. 16 ): "The law and the prophets were indeed until John; the Old-Testament dispensation, which was confined to you Jews, continued till John Baptist appeared, and you seemed to have the monopoly of righteousness and salvation; and you are puffed up with this, and this gains you esteem among men, that you are students in the law and the prophets; but since John Baptist appeared the kingdom of God is preached, a New-Testament dispensation, which does not value men at all for their being doctors of the law, but every man presses into the gospel kingdom, Gentiles as well as Jews, and no man thinks himself bound in good manners to let his betters go before him into it, or to stay till the rulers and the Pharisees have led him that way. It is not so much a political national constitution as the Jewish economy was, when salvation was of the Jews; but it is made a particular personal concern, and therefore every man that is convinced he has a soul to save, and an eternity to provide for, thrusts to get in, lest he should come short by trifling and complimenting." Some give this sense of it; they derided Christ or speaking in contempt of riches, for, thought they, were there not many promises of riches and other temporal good things in the law and the prophets? And were not many of the best of God's servants very rich, as Abraham and David? "It is true," saith Christ, "so it was, but now that the kingdom of God is begun to be preached things take a new turn; now blessed are the poor, and the mourners, and the persecuted." The Pharisees, to requite the people for their high opinion of them, allowed them in a cheap, easy, formal religion. "But," saith Christ, "now that the gospel is preached the eyes of the people are opened, and as they cannot now have a veneration for the Pharisees, as they have had, so they cannot content themselves with such an indifferency in religion as they have been trained up in, but they press with a holy violence into the kingdom of God." Note, Those that would go to heaven must take pains, must strive against the stream, must press against the crowd that are going the contrary way.

9. Make ... friends of-- Turn to your advantage; that is, as the steward did, "by showing mercy to the poor" ( Da 4:27 ; compare Lu 12:33 ; 14:13 , 14 ).

mammon of unrighteousness-- treacherous, precarious. (See on Mt 6:24 ).

ye fail-- in respect of life.

they may receive you-- not generally, "ye may be received" (as Lu 6:38 , "shall men give"), but "those ye have relieved may rise up as witnesses for you" at the great day. Then, like the steward, when turned out of one home shall ye secure another; but better than he, a heavenly for an earthly, an everlasting for a temporary habitation. Money is not here made the key to heaven, more than "the deeds done in the body" in general, according to which, as a test of character--but not by the merit of which--men are to be judged ( 2Co 5:10 , and see Mt 25:34-40 ).

10. He, &c.-- a maxim of great pregnancy and value; rising from the prudence which the steward had to the fidelity which he had not, the "harmlessness of the dove, to which the serpent" with all his "wisdom" is a total stranger. Fidelity depends not on the amount entrusted, but on the sense of responsibility. He that feels this in little will feel it in much, and conversely.

11-12. unrighteous mammon-- To the whole of this He applies the disparaging term "what is least," in contrast with "the true riches."

13. can serve-- be entirely at the command of; and this is true even where the services are not opposed.

hate ... love-- showing that the two here intended are in uncompromising hostility to each other: an awfully searching principle!

14-18. covetous ... derided him-- sneered at Him; their master sin being too plainly struck at for them to relish. But it was easier to run down than to refute such teaching.