Cecilia

Higher, beyond the Euphrates [River], chap. iii. 30, 37. (Calmet) --- The city. Greek Alexandrian, &c., "a city in Elymais," &c. The Roman copy, Syriac, Josephus, style the place Elymais, where the temple was. (Calmet) --- Profane authors agree that this temple was very rich, and that Epiphanes attempted to plunder it. (St. Jerome, in Daniel xi.) --- Nanea. Venus or Diana was the deity there adored, whom the king pretended he would marry, 2 Machabees i. 13., and ix. 2. (Calmet) --- The account of the death of Epiphanes is given to ver. 16., and 2 Machabees ix. (Worthington)

Battle. it is not known whether Elymais belonged to the king. Strabo (16) observes it was very jealous of its liberty, which it maintained against the Persians and the successors of Alexander [the Great]. (Calmet) --- Babylonia. At last he returned toward the country of Babylon. But before he arrived, the news of his generals' bad success in Judea filled him with vexation, and brought on desperate diseases, ver. 8., and 2 Machabees ix. 5. (Worthington) --- He intended to pass by the country or city of Babylon, but was prevented by illness on the mountains which dived it from Persia.

Persia, at Ecbatana. He expired at Tabis, having fallen from his chariot, &c., 2 Machabees ix. (Calmet)

Evils. All this repentance was fictitious, 2 Machabees ix. (Worthington)

1. The inscription of this Psalm is, "To the end for the hidden things of the Son, a Psalm of David himself." As to the hidden things of the Son there may be a question: but since he has not added whose, the very only-begotten Son of God should be understood. For where a Psalm has been inscribed of the son of David, "When," he says, "he fled from the face of Absalom his son;" although his name even was mentioned, and therefore there could be no obscurity as to whom it was spoken of: yet it is not merely said, from the face of son Absalom; but "his" is added. But here both because "his" is not added, and much is said of the Gentiles, it cannot properly be taken of Absalom. For the war which that abandoned one waged with his father, no way relates to the Gentiles, since there the people of Israel only were divided against themselves. This Psalm is then sung for the hidden things of the only-begotten Son of God. For the Lord Himself too, when, without addition, He uses the word Son, would have Himself, the Only-begotten to be understood; as where He says, "If the Son shall make you free, then shall ye be free indeed." For He said not, the Son of God; but in saying merely, Son, He gives us to understand whose Son it is. Which form of expression nothing admits of, save His excellency of whom we so speak, that, though we name Him not, He can be understood. For so we say, it rains, clears up, thunders, and such like expressions; and we do not add who does it all; for that the excellency of the doer spontaneously presents itself to all men's minds, and does not want words. What then are the hidden things of the Son? By which expression we must first understand that there are some things of the Son manifest, from which those are distinguished which are called hidden. Wherefore since we believe two advents of the Lord, one past, which the Jews understood not: the other future, which we both hope for; and since the one which the Jews understood not, profited the Gentiles; "For the hidden things of the Son" is not unsuitably understood to be spoken of this advent, in which "blindness in part is happened to Israel, that the fulness of the Gentiles might come in."

For notice of two judgments is conveyed to us throughout the Scriptures, if any one will give heed to them, one hidden, the other manifest. The hidden one is passing now, of which the Apostle Peter says, "The time is come that judgment should begin from the house of the Lord." The hidden judgment accordingly is the pain, by which now each man is either exercised to purification, or warned to conversion, or if he despise the calling and discipline of God, is blinded unto damnation. But the manifest judgment is that in which the Lord, at His coming, will judge the quick and the dead, all men confessing that it is He by whom both rewards shall be assigned to the good, and punishments to the evil. But then that confession will avail, not to the remedy of evils, but to the accumulation of damnation. Of these two judgments, the one hidden, the other manifest, the Lord seems to me to have spoken, where He says, "Whoso believeth on Me hath passed from death unto life, and shall not come into judgment;" into the manifest judgment, that is. For that which passes from death unto life by means of some affliction, whereby "He scourgeth every son whom He receiveth," is the hidden judgment. "But whoso believeth not," saith He, "hath been judged already:" that is, by this hidden judgment hath been already prepared for that manifest one. These two judgments we read of also in Wisdom, whence it is written, "Therefore unto them, as to children without the use of reason, Thou didst give a judgment to mock them; But they that have not been corrected by this judgment have felt a judgment worthy of God." Whoso then are not corrected by this hidden judgment of God, shall most worthily be punished by that manifest one....

2. "I will confess unto Thee, O Lord, with my whole heart"

(ver. 1). He doth not, with a whole heart, confess unto God, who doubteth of His Providence in any particular: but he who sees already the hidden things of the wisdom of God, how great is His invisible reward, who saith, "We rejoice in tribulations;" and how all torments, which are inflicted on the body, are either for the exercising of those that are converted to God, or for warning that they be converted, or for just preparation of the obdurate unto their last damnation: and so now all things are referred to the governance of Divine Providence, which fools think done as it were by chance and at random, and without any Divine ordering. "I will tell all Thy marvels." He tells all God's marvels, who sees them performed not only openly on the body, but invisibly indeed too in the soul, but far more sublimely and excellently. For men earthly, and led wholly by the eye, marvel more that the dead Lazarus rose again in the body, than that Paul the persecutor rose again in soul. But since the visible miracle calleth the soul to the light, but the invisible enlighteneth the soul that comes when called, he tells all God's marvels, who, by believing the visible, passes on to the understanding of the invisible.

3. "I will be glad and exult in Thee"

(ver. 2). Not any more in this world, not in pleasure of bodily dalliance, not in relish of palate and tongue, not in sweetness of perfumes, not in joyousness of passing sounds, not in the variously coloured forms of figure, not in vanities of men's praise, not in wedlock and perishable offspring, not in superfluity of temporal wealth, not in this world's getting, whether it extend over place and space, or be prolonged in time's succession: but, "I will be glad and exult in Thee," namely, in the hidden things of the Son, where "the light of Thy countenance hath been stamped on us, O Lord:" for, "Thou wilt hide them," saith he, "in the hiding place of Thy countenance." He then will be glad and exult in Thee, who tells all Thy marvels. And He will tell all Thy marvels (since it is now spoken of prophetically), "who came not to do His own will, but the will of Him who sent Him."

4. For now the Person of the Lord begins to appear speaking in this Psalm. For it follows, "I will sing to Thy Name, O Most High, in turning mine enemy behind." His enemy then, where was he turned back? Was it when it was said to him, "Get thee behind, Satan"? For then he who by tempting desired to put himself before, was turned behind, by failing in deceiving Him who was tempted, and by availing nothing against Him. For earthly men are behind: but the heavenly man is preferred before, although he came after. For "the first man is of the earth, earthy: the second Man is from heaven, heavenly." But from this stock he came by whom it was said, "He who cometh after me is preferred before me." And the Apostle forgets "those things that are behind, and reaches forth unto those things that are before." The enemy, therefore, was turned behind, after that he could not deceive the heavenly Man being tempted; and he turned himself to earthy men, where he can have dominion....For in truth the devil is turned behind, even in the persecution of the righteous, and he, much more to their advantage, is a persecutor, than if he went before as a leader and a prince. We must sing then to the Name of the Most High in turning the enemy behind: since we ought to choose rather to fly from him as a persecutor, than to follow him as a leader. For we have whither we may fly and hide ourselves in the hidden things of the Son; seeing that "the Lord hath been made a refuge for us."

5. "They will be weakened, and perish from Thy face"

(ver. 3). Who will be weakened and perish, but the unrighteous and ungodly? "They will be weakened," while they shall avail nothing; "and they shall perish," because the ungodly will not be; "from the face" of God, that is, from the knowledge of God, as he perished who said, "But now I live not, but Christ liveth in me." But why will the ungodly "be weakened and perish from thy face?" "Because," he saith, "Thou hast made my judgment, and my cause:" that is, the judgment in which I seemed to be judged, Thou hast made mine; and the cause in which men condemned me just and innocent, Thou hast made mine. For such things served Him for our deliverance: as sailors too call the wind theirs, which they take advantage of for prosperous sailing.

6. "Thou satest on the throne Who judgest equity"

(ver. 4). Whether the Son say this to the Father, who said also, "Thou couldest have no power against Me, except it were given thee from above," referring this very thing, that the Judge of men was judged for men's advantage, to the Father's equity and His own hidden things: or whether man say to God, "Thou satest on the throne Who judgest equity," giving the name of God's throne to his soul, so that his body may peradventure be the earth, which is called God's "footstool:" for "God was in Christ, reconciling the world unto Himself:" or whether the soul of the Church, perfect now and without spot and wrinkle, worthy, that is, of the hidden things of the Son, in that "the King hath brought her into His chamber," say to her spouse, "Thou satest upon the throne Who judgest equity," in that Thou hast risen from the dead, and ascended up into heaven, and sittest at the right hand of the Father: whichsoever, I say, of those opinions, whereunto this verse may be referred, is preferred, it transgresses not the rule of faith.

7. "Thou hast rebuked the heathen, and the ungodly hath perished" (ver. 5). We take this to be more suitably said to the Lord Jesus Christ, than said by Him. For who else hath rebuked the heathen, and the ungodly perished, save He, who after that He ascended up into heaven, sent the Holy Ghost, that, filled by Him, the Apostles should preach the word of God with boldness, and freely reprove men's sins? At which rebuke the ungodly perished; because the ungodly was justified and was made godly. "Thou hast effaced their name for the world, and for the world's world. The name of the ungodly hath been effaced. For they are not called ungodly who believe in the true God. Now their name is effaced "for the world," that is, as long as the course of the temporal world endures. "And for the world's world." What is "the world's world," but that whose image and shadow, as it were, this world possesses? For the change of seasons succeeding one another, whilst the moon is on the wane, and again on the increase, whilst the sun each year returns to his quarter, whilst spring, or summer, or autumn, or winter passes away only to return, is in some sort an imitation of eternity. But this world's world is that which abides in immutable eternity. As a verse in the mind, and a verse in the voice, the former is understood, the latter heard; and the former fashions the latter; and hence the former works in art and abides, the latter sounds in the air and passes away. So the fashion of this changeable world is defined by that world unchangeable which is called the world's world. And hence the one abides in the art, that is, in the Wisdom and Power of God: but the other is made to pass in the governance of creation. If after all it be not a repetition, so that after it was said "for the world," lest it should be understood of this world that passeth away, it were added "for the world's world." For in the Greek copies it is thus, eis ton aiona, kai eis ton aiona tou aionos Which the Latins have for the most rendered, not, "for the world, and for the world's world;" but, "for ever, and for the world's world," that in the words "for the world's world," the, words "for ever," should be explained. "The name," then, "of the ungodly Thou hast effaced for ever," for from henceforth the ungodly shall never be. And if their name be not prolonged unto this world, much less unto the world's world.

8. "The swords of the enemy have failed at the end"

(ver. 15). Consider ye how punishment is reserved for the sinner, out of his own works; and how they that have wished to persecute the Church, have been fixed in that corruption, which they thought to inflict. For they were desiring to kill the body, whilst they themselves were dying in soul. "In that snare which they hid, has their foot been taken." The hidden snare is crafty devising. The foot of the soul is well understood to be its love: which, when depraved, is called coveting or lust; but when upright, love or charity....And the Apostle says, "That being rooted and grounded in love, ye may be able to take in." The foot then of sinners, that is, their love, is taken in the snare, which they hide: for when delight shall have followed on to deceitful dealing, when God shall have delivered them over to the lust of their heart; that delight at once binds them, that they dare not tear away their love thence and apply it to profitable objects; for when they shall make the attempt, they will be pained in heart, as if desiring to free their foot from a fetter: and giving way under this pain they refuse to withdraw from pernicious delights. "In the snare" then "which they have hid," that is, in deceitful counsel, "their foot hath been taken," that is, their love, which through deceit attains to that vain joy whereby pain is purchased.

16. "The Lord is known executing judgments"

(ver. 18); who now seems to be in forgetfulness, when sinners are thought to flourish in this world's happiness, and the righteous to be in travail: but "the patience," saith He, "of the poor shall not perish for ever." Wherefore there is need of patience now to bear with the evil, who are already separated in will, till they be also separated at the last judgment.

19. "Arise, O Lord, let not man prevail"

Praise and thanks, or I will confess. (Worthington) --- To thee. Hebrew, "to the." David had received many favours from God, and he has testified his gratitude, and shewn how we ought to praise God, (St. Jerome; Calmet) with soul and body. (Berthier; Worthington) --- Wonders; victories gained over the neighbouring nations, so that Israel was at peace and liberty to transport the ark to Sion, 1 Paralipomenon xv.

Back; routed. After Saul's family was taken off, none durst oppose David. They saw that the Lord had set him on the throne. (Calmet) --- Only after his sin, rebels began to molest him. (Haydock) --- The Fathers explain this of the devil and his agents. (St. Jerome) --- God repelleth the enemy, when man is not able to resist. (Worthington)

Name, or destroy them. The name is often put for the thing itself. Yet many of those nations who once made such a noise, are now quite forgotten. No traces of them can be found. (Haydock) --- The Egyptians and Chanaanites had been exterminated. (Calmet) --- Ever, for all eternity, as long as God shall reign, ver. 8, 40, or Psalm x. 16. This shews that he speaks of the latter times, and of the final destruction of idolatry, by the preaching of apostolic men, (Berthier) and by the last fire. For some will be so infatuated as to uphold it[idolatry] even to the end. (Haydock) --- We have even reason to fear that it[idolatry] will again become more general, (Pastorini; Apocalypse) as faith shall decrease. Jesus Christ and his apostles gave it however (Haydock) a mortal wound, so that in the fifth age[century] many of its mysteries were quite forgotten. (Theodoret; Sts. Augustine and Jerome) (Calmet) --- They took the towns, or the souls, of many from the strong-armed, Luke xi. 21. (Berthier) --- All sinners may be here styled Gentiles, because they were generally wicked. If their reputation survive here for a while, it will certainly perish in the future world. (Worthington)

Hid. These are the enemies of salvation. (Berthier) --- The nations which had oppressed the Jews found their fortifications and arms turned against themselves, (Calmet) which is often the case of the wicked. (Worthington)

Not perish. Hebrew does not express the negation, but it must be understood. (Berthier) --- Protestants supply it from the former part of the verse. The expectation of the just will not be frustrated.

1 I will praise thee, O Lord , with my whole heart; I will show forth all thy marvellous works. 2 I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High. 3 When mine enemies are turned back, they shall fall and perish at thy presence. 4 For thou hast maintained my right and my cause; thou satest in the throne judging right. 5 Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever. 6 O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them. 7 But the Lord shall endure for ever: he hath prepared his throne for judgment. 8 And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness. 9 The Lord also will be a refuge for the oppressed, a refuge in times of trouble. 10 And they that know thy name will put their trust in thee: for thou, Lord , hast not forsaken them that seek thee.

The title of this psalm gives a very uncertain sound concerning the occasion of penning it. It is upon Muth-labben, which some make to refer to the death of Goliath, others of Nabal, others of Absalom; but I incline to think it signifies only some tone, or some musical instrument, to which this psalm was intended to be sung; and that the enemies David is here triumphing in the defeat of are the Philistines, and the other neighbouring nations that opposed his settlement in the throne, whom he contested with and subdued in the beginning of his reign, 2 Sam. v. 8 . In these verses,

I. David excites and engages himself to praise God for his mercies and the great things he had of late done for him and his government, v. 1, 2 . Note, 1. God expects suitable returns of praise from those for whom he has done marvellous works. 2. If we would praise God acceptably, we must praise him in sincerity, with our hearts, and not only with our lips, and be lively and fervent in the duty, with our whole heart. 3. When we give thanks for some one particular mercy we should take occasion thence to remember former mercies and so to show forth all his marvellous works. 4. Holy joy is the life of thankful praise, as thankful praise is the language of holy joy: I will be glad and rejoice in thee. 5. Whatever occurs to make us glad, our joy must pass through it, and terminate in God only: I will be glad and rejoice in thee, not in the gift so much as in the giver. 6. Joy and praise are properly expressed by singing psalms. 7. When God has shown himself to be above the proud enemies of the church we must take occasion thence to give glory to him as the Most High. 8. The triumphs of the Redeemer ought to be the triumphs of the redeemed; see Rev. xii. 10 ; xix. 5 ; xv. 3, 4 .

II. He acknowledges the almighty power of God as that which the strongest and stoutest of his enemies were no way able to contest with or stand before, v. 3 . But, 1. They are forced to turn back. Their policy and their courage fail them, so that they cannot, they dare not, push forward in their enterprises, but retire with precipitation. 2. When once they turn back, they fall and perish; even their retreat will be their ruin, and they will save themselves no more by flying than by fighting. If Haman begin to fall before Mordecai, he is a lost man, and shall prevail no more; see Esther vi. 13 . 3. The presence of the Lord, and the glory of his power, are sufficient for the destruction of his and his people's enemies. That is easily done which a man does with his very presence; with that God confounds his enemies, such a presence has he. This was fulfilled when our Lord Jesus, with one word, I am he, made his enemies to fall back at his presence ( John xviii. 6 ) and he could, at the same time, have made them perish. 4. When the enemies of God's church are put to confusion we must ascribe their discomfiture to the power, not of instruments, but of his presence, and give him all the glory.

III. He gives to God the glory of his righteousness, in his appearing on his behalf ( v. 4 ): " Thou hast maintained my right and my cause, that is, my righteous cause; when that came on, thou satest in the throne, judging right. " Observe, 1. God sits in the throne of judgment. To him it belongs to decide controversies, to determine appeals, to avenge the injured, and to punish the injurious; for he has said, Vengeance is mine. 2. We are sure that the judgment of God is according to truth and that with him there is no unrighteousness. Far be it from God that he should pervert justice. If there seem to us to be some irregularity in the present decisions of Providence, yet these, instead of shaking our belief of God's justice, may serve to strengthen our belief of the judgment to come, which will set all to-rights. 3. Whoever disown and desert a just and injured cause, we may be sure that the righteous God will maintain it and plead it with jealousy, and will never suffer it to be run down.

IV. He records, with joy, the triumphs of the God of heaven over all the powers of hell and attends those triumphs with his praises, v. 5 . By three steps the power and justice of God had proceeded against the heathen, and wicked people, who were enemies to the king God had lately set up upon his holy hill of Zion. 1. He had checked them: " Thou hast rebuked the heathen, hast given them real proofs of thy displeasure against them." This he did before he destroyed them, that they might take warning by the rebukes of Providence and so prevent their own destruction. 2. He had cut them off: Thou hast destroyed the wicked. The wicked are marked for destruction, and some are made monuments of God's vindictive justice and destructive power in this world. 3. He had buried them in oblivion and perpetual infamy, had put out their name for ever, that they should never be remembered with any respect.

V. He exults over the enemy whom God thus appears against ( v. 6 ): Thou hast destroyed cities. Either, "Thou, O enemy! hast destroyed our cities, at least in intention and imagination," or "Thou, O God! hast destroyed their cities by the desolation brought upon their country." It may be taken either way; for the psalmist will have the enemy to know, 1. That their destruction is just and that God was but reckoning with them for all the mischief which they had done and designed against his people. The malicious and vexatious neighbours of Israel, as the Philistines, Moabites, Ammonites, Edomites, and Syrians, had made incursions upon them (when there was no king in Israel to fight their battles), had destroyed their cities and done what they could to make their memorial perish with them. But now the wheel was turned upon them; their destructions of Israel had come to a perpetual end; they shall now cease to spoil and must themselves be spoiled, Isa. xxxiii. 1 . 2. That it is total and final, such a destruction as should make a perpetual end of them, so that the very memorial of their cities should perish with them, So devouring a thing is time, and much more such desolations do the righteous judgments of God make upon sinners, that great and populous cities have been reduced to such ruins that their very memorial has perished, and those who have sought them could not find where they stood; but we look for a city that has stronger foundations.

11 Sing praises to the Lord , which dwelleth in Zion: declare among the people his doings. 12 When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble. 13 Have mercy upon me, O Lord ; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death: 14 That I may show forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation. 15 The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken. 16 The Lord is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah. 17 The wicked shall be turned into hell, and all the nations that forget God. 18 For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever. 19 Arise, O Lord ; let not man prevail: let the heathen be judged in thy sight. 20 Put them in fear, O Lord : that the nations may know themselves to be but men. Selah.

In these verses,

I. David, having praised God himself, calls upon and invites others to praise him likewise, v. 11 . Those who believe God is greatly to be praised not only desire to do that work better themselves, but desire that others also may join with them in it and would gladly be instrumental to bring them to it: Sing praises to the Lord who dwelleth in Zion. As the special residence of his glory is in heaven, so the special residence of his grace is in his church, of which Zion was a type. There he meets his people with his promises and graces, and there he expects they should meet him with their praises and services. In all our praises we should have an eye to God as dwelling in Zion, in a special manner present in the assemblies of his people, as their protector and patron. He resolved himself to show forth God's marvellous works ( v. 1 ), and here he calls upon others to declare among the people his doings. He commands his own subjects to do it, for the honour of God, of their country, and of their holy religion; he courts his neighbours to do it, to sing praises, not, as hitherto, to their false gods, but to Jehovah who dwelleth in Zion, to the God of Israel, and to own among the heathen that the Lord has done great things for his people Israel, Ps. cxxvi. 3, 4 . Let them particularly take notice of the justice of God in avenging the blood of his people Israel on the Philistines and their other wicked neighbours, who had, in making war upon them, used them barbarously and given them no quarter, v. 12 . When God comes to make inquisition for blood by his judgments on earth, before he comes to do it by the judgment of the great day, he remembers them, remembers every drop of the innocent blood which they have shed, and will return it sevenfold upon the head of the blood-thirsty; he will give them blood to drink, for they are worthy. This assurance he might well build upon that word ( Deut. xxxii. 43 ), He will avenge the blood of his servants. Note, There is a day coming when God will make inquisition for blood, when he will discover what has been shed secretly, and avenge what has been shed unjustly; see Isa. xxvi. 21 ; Jer. li. 35 . In that day it will appear how precious the blood of God's people is to him ( Ps. lxxii. 14 ), when it must all be accounted for. It will then appear that he has not forgotten the cry of the humble, neither the cry of their blood nor the cry of their prayers, but that both are sealed up among his treasures.

II. David, having praised God for former mercies and deliverances, earnestly prays that God would still appear for him; for he sees not all things put under him.

1. He prays, (1.) That God would be compassionate to him ( v. 13 ): " Have mercy upon me, who, having misery only, and no merit, to speak for me, must depend upon mercy for relief." (2.) That he would be concerned for him. He is not particular in his request, lest he should seem to prescribe to God; but submits himself to the wisdom and will of God in this modest request, " Lord, consider my trouble, and do for me as thou thinkest fit."

2. He pleads, (1.) The malice of his enemies, the trouble which he suffered from those that hated him, and hatred is a cruel passion. (2.) The experience he had had of divine succours and the expectation he now had of the continuance of them, as the necessity of his case required: " O thou that liftest me up, that canst do it, that hast done it, that wilt do it, whose prerogative it is to lift up thy people from the gates of death! " We are never brought so low, so near to death, but God can raise us up. If he has saved us from spiritual and eternal death, we may thence take encouragement to hope that in all our distresses he will be a very present help to us. (3.) His sincere purpose to praise God when his victories should be completed ( v. 14 ): "Lord, save me, not that I may have the comfort and credit of the deliverance, but that thou mayest have the glory, that I may show forth all thy praise, and that publicly, in the gates of the daughter of Zion; " there God was said to dwell ( v. 11 ) and there David would attend him, with joy in God's salvation, typical of the great salvation which was to be wrought out by the Son of David.

III. David by faith foresees and foretels the certain ruin of all wicked people, both in this world and in that to come.

1. In this world, v. 15, 16 . God executes judgment upon them when the measure of their iniquities is full, and does it, (1.) So as to put shame upon them and make their fall inglorious; for they sink into the pit which they themselves digged ( Ps. vii. 15 ), they are taken in the net which they themselves laid for the ensnaring of God's people, and they are snared in the work of their own hands. In all the struggles David had with the Philistines they were the aggressors, 2 Sam. v. 17 , 22 . And other nations were subdued by those ward in which they embroiled themselves. The overruling providence of God frequently so orders it that persecutors and oppressors are brought to ruin by those very projects which they intended to be destructive to the people of God. Drunkards kill themselves; prodigals beggar themselves; the contentious bring mischief upon themselves. Thus men's sins may be read in their punishment, and it becomes visible to all that the destruction of sinners is not only meritoriously, but efficiently, of themselves, which will fill them with the utmost confusion. (2.) So as to get honour to himself: The Lord is known, that is, he makes himself known, by these judgments which he executes. It is known that there is a God who judges in the earth, that he is a righteous God, and one that hates sin and will punish it. In these judgments the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. The psalmist therefore adds here a note extraordinary, commanding special regard, Higgaion; it is a thing to be carefully observed and meditated upon. What we see of present judgments, and what we believe of the judgment to come, ought to be the subject of our frequent and serious meditations.

2. In the other world ( v. 17 ): The wicked shall be turned into hell, as captives into the prison-house, even all the nations that forget God. Note, (1.) Forgetfulness of God is the cause of all the wickedness of the wicked. (2.) There are nations of those that forget God, multitudes that live without God in the world, many great and many mighty nations, that never regard him nor desire the knowledge of his ways. (3.) Hell will, at last, be the portion of such, a state of everlasting misery and torment— Sheol, a pit of destruction, in which they and all their comforts will be for ever lost and buried. Though there be nations of them, yet they shall be turned into hell, like sheep into the slaughter-house ( Ps. xlix. 14 ), and their being so numerous will not be any security or ease to them, nor any loss to God or the least impeachment of his goodness.

IV. David encourages the people of God to wait for his salvation, though it should be long deferred, v. 18 . The needy may think themselves, and others may think them, forgotten for a while, and their expectation of help from God may seem to have perished and to have been for ever frustrated. But he that believes does not make haste; the vision is for an appointed time, and at the end it shall speak. We may build upon it as undoubtedly true that God's people, God's elect, shall not always be forgotten, nor shall they be disappointed of their hopes from the promise. God will not only remember them, at last, but will make it to appear that he never did forget them; it is impossible he should, though a woman may forget her sucking child.

V. He concludes with prayer that God would humble the pride, break the power, and blast the projects, of all the wicked enemies of his church: " Arise, O Lord! ( v. 19 ), stir up thy self, exert thy power, take thy seat, and deal with all these proud and daring enemies of thy name, and cause, and people." 1. "Lord, restrain them, and set bounds to their malice: Let not man prevail; consult thy own honour, and let not weak and mortal men prevail against the kingdom and interest of the almighty and immortal God. Shall mortal man be too hard for God, too strong for his Maker? " 2. "Lord, reckon with them: Let the heathen be judges in thy sight, that is, let them be plainly called to an account for all the dishonour done to thee and the mischief done to thy people." Impenitent sinners will be punished in God's sight; and, when their day of grace is over, the bowels even of infinite mercy will not relent towards them, Rev. xiv. 10 . 3. "Lord, frighten them: Put them in fear, O Lord! ( v. 20 ), strike a terror upon them, make them afraid with thy judgments." God knows how to make the strongest and stoutest of men to tremble and to flee when none pursues, and thereby he makes them know and own that they are but men; they are but weak men, unable to stand before the holy God—sinful men, the guilt of whose consciences make them subject to alarms. Note, It is a very desirable thing, much for the glory of God and the peace and welfare of the universe, that men should know and consider themselves to be but men, depending creatures, mutable, mortal, and accountable.

In singing this psalm we must give to God the glory of his justice in pleading his people's cause against his and their enemies, and encourage ourselves to wait for the year of the redeemed and the year of recompences for the controversy of Zion, even the final destruction of all anti-christian powers and factions, to which many of the ancients apply this psalm.

3-5. When ... are turned back-- It is the result of God's power alone. He, as a righteous Judge ( Psa 7:11 ), vindicates His people. He rebukes by acts as well as words ( Psa 6:1 ; 18:15 ), and so effectually as to destroy the names of nations as well as persons.

6. Literally, "As to the enemy finished are his ruins for ever. Thou [God] hast destroyed," &c. ( 1Sa 15:3 , 7 ; 27:8 , 9 ). The wicked are utterly undone. Their ruins shall never be repaired.

15-16. The undesigned results of the devices of the wicked prove them to be of God's overruling or ordering, especially when those results are destructive to the wicked themselves.

19. Arise-- (compare Psa 4:7 ).

let not man-- ( Psa 8:4 ).

let ... be judged-- and of course condemned.

CHAPTER 20

Ver. 36.They are equal unto the angels. So the Arabic, Syriac, Egyptian, Persian, and Ethiopic; equal in celibacy, immortality, glory. As therefore the angels do not marry nor generate, so neither do the Blessed, because, being immortal per se, and glorious, they will remain for ever. For generation is desired in this life, because of death; as a mortal father might, as it were, survive and endure in the son whom he leaves alive. So S. Cyril: "As the angels are not of generation, so they who rise again will have no need of marriage." S. Chrysostom on Matt. xxiii: "Wives are married that the diminution, which is by death, may be supplied by birth. But death will not be there, and, in consequence, neither marriages, nor wives, nor generation."

And are, &c. "They are called the children of God," says Theophylact, "as being born again through the Resurrection, not only through grace, but also through glory, that they may thus resemble God most closely, as is taught by S. John, 1 Ep. iii. 2. Then as sons they shall enter into the inheritance of God the Father."

"They are called the sons of the Resurrection," says Theophylact, "because they appear to be as it were born to a new, happy, and divine life."

2. They will be the sons of the Resurrection, that is, worthy of the Resurrection, for the word "son" when it is added in Hebrew to the genitive of reward or punishment, means one subject to, one who deserves, or who is destined to, such a punishment or reward. Thus men are called the sons of Death and Gehenna, that is, men subject to death and hell; and the sons of the kingdom and the Resurrection, that is, they who are worthy of the kingdom of heaven, and of the Resurrection of the blessed.

Ver. 40.And after that they durst not ask Him any question at all. That is the Sadducees, for the Pharisees asked Him afterwards which was the greatest commandment, as we find from Mat_22:35.

Then came to him certain of the Sadducees which deny that there is any resurrection; and they asked him,28. Saying, Master, Moses wrote to us, If any man’s brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed to his brother.29. There were therefore seven brethren: and the first took a wife, and died without children.30. And the second took her to wife, and he died childless.31. And the third took her; and in like manner the seven also: and they left no children, and died.32. Last of all the woman died also.33. Therefore in the resurrection whose wife of them is she? for seven had her to wife.34. And Jesus answering said to them, The children of this world marry, and are given in marriage:35. But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:36. Neither can they die any more: for they are equal to the angels; and are the children of God, being the children of the resurrection.37. Now that the dead are raised, even Moses showed at the bush, when he calls the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.38. For he is not a God of the dead, but of the living: for all live to him.39. Then certain of the Scribes answering said, Master, you have well said.40. And after that they durst not ask him any question at all.

There were two heresies among the Jews, one of the Pharisees, who boasted in the righteousness of their traditions, and hence they were called by the people, "separated;" the other of the Sadducees, whose name signified "righteous," claiming to themselves that which they were not. When the former went away, the latter came to tempt Him.

The heresy of the Sadducees not only denies the resurrection of the dead, but also believes the soul to die with the body. Watching then to entrap our Savior in His words, they proposed a question just at the time when they observed Him teaching His disciples concerning the resurrection; as it follows, And they asked him, saying, Master, Moses wrote to us, If a brother, etc.

According to the letter of the law, a woman is compelled to marry, however unwilling, in order that a brother may raise up seed to his brother who is dead. The letter therefore kills, but the Spirit is the master of charity.

Now the Sadducees resting upon a weak foundation, did not believe in the doctrine of the resurrection. For imagining the future life in the resurrection to be carnal, they were justly misled, and hence reviling the doctrine of the resurrection as a thing impossible they invent the story, There were seven brothers, etc.

They devise this story in order to convict those of folly, who assert the resurrection of the dead. Hence they object a base fable, that they may deny the truth of the resurrection.

Mystically, this woman is the synagogue, which had seven husbands, as it is said to the Samaritan, You had five husbands, because the Samaritan follows only the five books of Moses, the synagogue for the most part seven. And from none of them has she received the seed of a hereditary offspring, and so can have no part with her husbands in the resurrection, because she perverts the spiritual meaning of the precept into a carnal. For not any carnal brother is pointed at, who should raise seed to his deceased brother, but that brother who from the dead people of the Jews should claim to himself for wife the wisdom of the divine worship, and from it should raise up seed in the Apostles, who being left as it were unformed in the womb of the synagogue, have according to the election of grace been thought worthy to be preserved by the admixture of a new seed.

Or these seven brothers answer to the reprobate, who throughout the whole life of the world which revolves in seven days, are fruitless in good works, and these being carried away by death one after another, at length the course of the evil world, as the barren woman, itself also passes away.

But our Lord shows that in the resurrection there will be no fleshly conversation, thereby overthrowing their doctrine together with its slender foundation; as it follows, And Jesus said to them, The children of this world marry, etc.

For marriages are for the sake of children, children for succession, succession because of death. Where then there is no death, there are no marriages; and hence it follows, But they which shall be accounted worthy, etc.

Which must not be taken as if only they who are worthy were either to rise again or be without marriage, but all sinners also shall rise again, and abide without marriage in that new world. But our Lord wished to mention only the elect, that He might incite the minds of His hearers to search into the glory of the resurrection.

As our discourse is made up and completed by departing and succeeding syllables, so also men themselves whose faculty discourse is by departure and succession make up and complete the order of this world, which is built up with the mere temporal beauty of things. But in the future life, seeing that the Word which we shall enjoy is formed by no departure and succession of syllables, but all things which it has it has everlastingly and at once, so those who partake of it, to whom it alone will be life shall neither depart by death, nor succeed by birth, even as it now is with the angels; as it follows, For they are equal to the angels.; For as the multitude of the angels is indeed very great, yet they are not propagated by generation, but have their being from creation, so also to those who rise again, there is no more necessity for marriage; as it follows, And are the children of God. Theophylact: As if He said, Because it is God who works in the resurrection, rightly are they called the sons of God, who are regenerated by the resurrection. For there is nothing carnal seen in the regeneration of them that rise again, there is neither coming together, nor the womb, nor birth.

Or they are equal to the angels, and the children of God, because made new by the glory of the resurrection, with no fear of death, with no spot of corruption, with no quality of an earthly condition, they rejoice in the perpetual beholding of God’s presence.

But because the Lord says in Matthew, which is here omitted, You do err, not knowing the Scriptures, ask the question, where is it so written, They shall neither marry, nor be given in marriage? for as I conceive there is no such thing to be found either in the Old or New Testament, but the whole of their error had crept in from the reading of the Scriptures without understanding; for it is said in Esaias, My elect shall not have children for a curse. Whence they suppose that the like will happen in the resurrection. But Paul interpreting all these blessings as spiritual, knowing them not to be carnal, says to the Ephesians, You have blessed us in all spiritual blessings.

Or to the reason above given the Lord added the testimony of Scripture, Now that the dead are raised, Moses also showed at the bush, as the Lord said, I am the God of Abraham, the God of Isaac, and the God of Jacob. As if he said, If the patriarchs have once returned to nothing so as not to live with God in the hope of a resurrection, He would not have said, I am, but, I was, for we are accustomed to speak of things dead and gone thus, I was the Lord or Master of such a thing; but now that He said, I am, He shows that He is the God and Lord of the living. This is what follows, But he its not a God of the dead, but of the living: for all live unto him. For though they have departed from life, yet live they with Him in the hope of a resurrection.

Or He says this, that after having proved that the souls abide after death, (which the Sadducees denied,) He might next introduce the resurrection also of the bodies, which together with the souls have done good or evil. But that is a true life which the just live to God, even though they are dead in the body. Now to prove the truth of the resurrection, He might have brought much more obvious examples from the Prophets, but the Sadducees received only the five books of Moses, rejecting the oracles of the Prophets.

As the saints claim as their own the common Lord of the world, not as derogating from His dominion, but testifying their affection after the manner of lovers, who do not brook to love with many, but desire to express a certain peculiar and especial attachment; so likewise does God call Himself especially the God of these, not thereby narrowing but enlarging His dominion; for it is not so much the multitude of His subjects that manifests His power, as the virtue of His servants. Therefore He does not so delight in the name of the God of heaven and earth, as in that of in God of Abraham, Isaac, and Jacob. Now among men servants are thus denominated by, their masters; for we say, ’The steward of such a man’, but on the contrary God is called the God of Abraham.

But when the Sadducees were silenced, the Scribes commend Jesus, for they were opposed to them, saying to Him, Master, you have well said.

And since they had been defeated in argument, they ask Him no further questions, but seize Him, and deliver Him up to the Roman power. From which we may learn, that the poison of envy may indeed be subdued, but it is a hard thing to keep it at rest.

The children of resurrection; i.e. of the just, who shall rise to a happy resurrection: not but that the wicked shall also rise, but to their condemnation and greater misery. (Witham) --- Jesus Christ begins with stating the wide difference between the state of things in this mortal life and in that which is to come: that marriage necessary here, will be unnecessary hereafter. For, in this life, they are children of men, subject to death, and therefore under the necessity of continuing their race by generation; but in the next life, they shall be children of resurrection, living for eternity, never to die, and consequently sons of God, and immortal. Resurrection is a kind of regeneration to immortality. Hence St. Paul explains to our Saviour's rising again, these words of the 2nd Psalm: Thou art my Son, this day have I begotten thee. (Calmet)

The Scribes, seeing the Sadducees thus silenced, seemed to side entirely with our Saviour saying: Master, thou hast said well. And, apprehensive of being exposed to a similar disgrace and discomfiture themselves, they were afraid to ask him any more questions. But this was only an apparent and false conformity; for they afterwards procured him to be put to death by the Romans. Thus mortal hatred or envy may indeed be smothered for a time, but can hardly ever be extinguished. (Theophylactus)

27 Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him, 28 Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. 29 There were therefore seven brethren: and the first took a wife, and died without children. 30 And the second took her to wife, and he died childless. 31 And the third took her; and in like manner the seven also: and they left no children, and died. 32 Last of all the woman died also. 33 Therefore in the resurrection whose wife of them is she? for seven had her to wife. 34 And Jesus answering said unto them, The children of this world marry, and are given in marriage: 35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: 36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection. 37 Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. 38 For he is not a God of the dead, but of the living: for all live unto him.

This discourse with the Sadducees we had before, just as it is here, only that the description Christ gives of the future state is somewhat more full and large here. Observe here,

I. In every age there have been men of corrupt minds, that have endeavoured to subvert the fundamental principles of revealed religion. As there are deists now, who call themselves free -thinkers, but are really false -thinkers; so there were Sadducees in our Saviour's time, who bantered the doctrine of the resurrection of the dead and the life of the world to come, though they were plainly revealed in the Old Testament, and were articles of the Jewish faith. The Sadducees deny that there is any resurrection, any future state, so anastasis may signify; not only no return of the body to life, but no continuance of the soul in life, no world of spirits, no state of recompence and retribution for what was done in the body. Take away this, and all religion falls to the ground.

II. It is common for those that design to undermine any truth of God to perplex it, and load it with difficulties. So these Sadducees did; when they would weaken people's faith in the doctrine of the resurrection, they put a question upon the supposition of it, which they thought could not be answered either way to satisfaction. The case perhaps was matter of fact, at least it might be so, of a woman that had seven husbands. Now in the resurrection whose wife shall she be? whereas it was not at all material whose she was, for when death puts an end to that relation it is not to be resumed.

III. There is a great deal of difference between the state of the children of men on earth and that of the children of God in heaven, a vast unlikeness between this world and that world; and we wrong ourselves, and wrong the truth of Christ, when we form our notions of that world of spirits by our present enjoyments in this world of sense.

1. The children of men in this world marry, and are given in marriage, hyioi tou aionos toutou — the children of this age, this generation, both good and bad, marry themselves and give their children in marriage. Much of our business in this world is to raise and build up families, and to provide for them. Much of our pleasure in this world is in our relations, our wives and children; nature inclines to it. Marriage is instituted for the comfort of human life, here in this state where we carry bodies about with us. It is likewise a remedy against fornication, that natural desires might not become brutal, but be under direction and control. The children of this world are dying and going off the stage, and therefore they marry and give their children in marriage, that they may furnish the world of mankind with needful recruits, that as one generation passeth away another may come, and that they may have some of their own offspring to leave the fruit of their labours to, especially that the chosen of God in future ages may be introduced, for it is a godly seed that is sought by marriage ( Mal. ii. 15 ), a seed to serve the Lord, that shall be a generation to him.

2. The world to come is quite another thing; it is called that world, by way of emphasis and eminency. Note, There are more worlds than one; a present visible world, and a future invisible world; and it is the concern of every one of us to compare worlds, this world and that world, and give the preference in our thoughts and cares to that which deserves them. Now observe,

(1.) Who shall be the inhabitants of that world: They that shall be accounted worthy to obtain it, that is, that are interested in Christ's merit, who purchased it for us, and have a holy meetness for it wrought in them by the Spirit, whose business it is to prepare us for it. They have not a legal worthiness, upon account of any thing in them or done by them, but an evangelical worthiness, upon account of the inestimable price which Christ paid for the redemption of the purchased possession. It is a worthiness imputed by which we are glorified, as well as righteousness imputed by which we are justified; kataxiothentes , they are made agreeable to that world. The disagreeableness that there is in the corrupt nature is taken away, and the dispositions of the soul are by the grace of God conformed to that state. They are by grace made and counted worthy to obtain that world; it intimates some difficulty in reaching after it, and danger of coming short. We must so run as that we may obtain. They shall obtain the resurrection from the dead, that is, the blessed resurrection; for that of condemnation (as Christ calls it, John v. 29 ), is rather a resurrection to death, a second death, an eternal death, than from death.

(2.) What shall be the happy state of the inhabitants of that world we cannot express or conceive, 1 Cor. ii. 9 . See what Christ here says of it. [1.] They neither marry nor are given in marriage. Those that have entered into the joy of their Lord are entirely taken up with that, and need not the joy of the bridegroom in his bride. The love in that world of love is all seraphic, and such as eclipses and loses the purest and most pleasing loves we entertain ourselves with in this world of sense. Where the body itself shall be a spiritual body, the delights of sense will all be banished; and where there is a perfection of holiness there is no occasion for marriage as a preservative from sin. Into the new Jerusalem there enters nothing that defiles. [2.] They cannot die any more; and this comes in as a reason why they do not marry. In this dying world there must be marriage, in order to the filling up of the vacancies made by death; but, where there are no burials, there is no need of weddings. This crowns the comfort of that world that there is no more death there, which sullies all the beauty, and damps all the comforts, of this world. Here death reigns, but thence it is for ever excluded. [3.] They are equal unto the angels. In the other evangelists it was said, They are as the angels — os angeloi , but here they are said to be equal to the angels, isangeloi — angels' peers; they have a glory and bliss no way inferior to that of the holy angels. They shall see the same sight, be employed in the same work, and share in the same joys, with the holy angels. Saints, when they come to heaven, shall be naturalized, and, though by nature strangers, yet, having obtained this freedom with a great sum, which Christ paid for them, they have in all respects equal privileges with them that were free-born, the angels that are the natives and aborigines of that country. They shall be companions with the angels, and converse with those blessed spirits that love them dearly, and with an innumerable company, to whom they are now come in faith, hope, and love. [4.] They are the children of God, and so they are as the angels, who are called the sons of God. In the inheritance of sons, the adoption of sons will be completed. Hence believers are said to wait for the adoption, even the redemption of the body, Rom. viii. 23 . For till the body is redeemed from the grave the adoption is not completed. Now are we the sons of God, 1 John iii. 2 . We have the nature and disposition of sons, but that will not be perfected till we come to heaven. [5.] They are the children of the resurrection, that is, they are made capable of the employments and enjoyments of the future state; they are born to that world, belong to that family, had their education for it here, and shall there have their inheritance in it. They are the children of God, being the children of the resurrection. Note, God owns those only for his children that are the children of the resurrection, that are born from above, are allied to the world of spirits, and prepared for that world, the children of that family.

39 Then certain of the scribes answering said, Master, thou hast well said. 40 And after that they durst not ask him any question at all. 41 And he said unto them, How say they that Christ is David's son? 42 And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, 43 Till I make thine enemies thy footstool. 44 David therefore calleth him Lord, how is he then his son? 45 Then in the audience of all the people he said unto his disciples, 46 Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts; 47 Which devour widows' houses, and for a show make long prayers: the same shall receive greater damnation.

The scribes were students in the law, and expositors of it to the people, men in reputation for wisdom and honour, but the generality of them were enemies to Christ and his gospel. Now here we have some of them attending him, and four things we have in these verses concerning them, which we had before:—

I. We have them here commending the reply which Christ made to the Sadducees concerning the resurrection: Certain of the scribes said, Master, thou hast well said, v. 39 . Christ had the testimony of his adversaries that he said well; and therefore the scribes were his enemies because he would not conform to the traditions of the elders, but yet when he vindicated the fundamental practices of religion, and appeared in the defence of them, even the scribes commended his performance, and owned that he said well. Many that call themselves Christians come short even of this spirit.

II. We have them here struck with an awe of Christ, and of his wisdom and authority ( v. 40 ): They durst not ask him any questions at all, because they say that he was too hard for all that contended with him. His own disciples, though weak, yet, being willing to receive his doctrine, durst ask him any question; but the Sadducees, who contradicted and cavilled at his doctrine, durst ask him none.

III. We have them here puzzled and run aground with a question concerning the Messiah, v. 41 . It was plain by many scriptures that Christ was to be the Son of David; even the blind man knew this ( ch. xviii. 39 ); and yet it was plain that David called the Messiah his Lord ( v. 42 , 44 ), his owner, and ruler, and benefactor: The Lord said to my Lord. God said it to the Messiah, Ps. cx. 1 . Now if he be his Son, why doth he call him his Lord? If he be his Lord, why do we call him his Son? This he left them to consider of, but they could not reconcile this seeming contradiction; thanks be to God, we can; that Christ, as God, was David's Lord, but Christ, as man, was David's Son. He was both the root and the offspring of David, Rev. xxii. 16 . By his human nature he was the offspring of David, a branch of his family; by his divine nature he was the root of David, from whom he had his being and life, and all the supplies of grace.

IV. We have them here described in their black characters, and a public caution given to the disciples to take heed of them, v. 45-47 . This we had, just as it is here, Mark xii. 38 , and more largely Matt. xxiii . Christ bids his disciples beware of the scribes, that is,

1. "Take heed of being drawn into sin by them, of learning their way, and going into their measures; beware of such a spirit as they are governed by. Be not you such in the Christian church as they are in the Jewish church."

2. "Take heed of being brought into trouble by them," in the same sense that he had said ( Matt. x. 17 ), " Beware of men, for they will deliver you up to the councils; beware of the scribes, for they will do so. Beware of them, for," (1.) "They are proud and haughty. They desire to walk about the streets in long robes, as those that are above business (for men of business went with their loins girt up ), and as those that take state, and take place." Cedant arma togæ—Let arms yield to the gown. They loved in their hearts to have people make their obeisance to them in the markets, that many might see what respect was paid them; and were very proud of the precedency that was given them in all places of concourse. They loved the highest seats in the synagogues and the chief rooms at feasts, and, when they were placed in them, looked upon themselves with great conceit and upon all about them with great contempt. I sit as a queen. (2.) "They are covetous and oppressive, and make their religion a cloak and cover for crime." They devour widows' houses, get their estates into their hands, and then by some trick or other make them their own, or they live upon them, and eat up what they have; and widows are an easy prey to them, because they are apt to be deluded by their specious pretences: for a show they make long prayers, perhaps long prayers with the widows when they are in sorrow, as if they had not only a piteous but a pious concern for them, and thus endeavour to ingratiate themselves with them, and get their money and effects into their hands. Such devout men may surely be trusted with untold gold; but they will give such an account of it as they think fit.

Christ reads them their doom in a few words: These shall receive a more abundant judgment, a double damnation, both for their abuse of the poor widows, whose houses they devoured, and for their abuse of religion, and particularly of prayer, which they had made use of as a pretence for the more plausible and effectual carrying on of their worldly and wicked projects; for dissembled piety is double iniquity.

27-34. no resurrection-- "nor angel nor spirit" ( Ac 23:8 ); the materialists of the day.

36. neither ... die any more-- Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease.

equal-- or "like."

unto the angels-- that is, in the immortality of their nature.

children of God-- not in respect of character but nature; "being the children of the resurrection" to an undecaying existence ( Ro 8:21 , 23 ). And thus the children of their Father's immortality ( 1Ti 6:16 ).

37-38. even Moses-- whom they had just quoted to entangle Him.

39. scribes ... well said-- enjoying His victory over the Sadducees.

they durst not-- neither party, both for the time utterly foiled.