Monday of the 6th week of Easter

There was prayer.[1] The Greek word signifies either prayer itself, or an oratory, or place to pray in. (Witham) --- Not every prayer is here understood, but that which was joined in the celebration of the sacred mysteries. (Estius, in different location.) See 1 Corinthians vii. and Acts vi.

Oratio, Greek: proseuche, preces, oratio & Oratorium.

6 Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, 7 After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. 8 And they passing by Mysia came down to Troas. 9 And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. 10 And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. 11 Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; 12 And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days. 13 And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. 14 And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. 15 And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us.

In these verses we have,

I. Paul's travels up and down to do good. 1. He and Silas his colleague went throughout Phrygia and the region of Galatia, where, it should seem, the gospel was already planted, but whether by Paul's hand or no is not mentioned; it is likely it was, for in his epistle to the Galatians he speaks of his preaching the gospel to them at the first, and how very acceptable he was among them, Gal. iv. 13-15 . And it appears by that epistle that the judaizing teachers had then done a great deal of mischief to these churches of Galatia, had prejudiced them against Paul and drawn them from the gospel of Christ, for which he there severely reproves them. But probably that was a great while after this. 2. They were forbidden at this time to preach the gospel in Asia (the country properly so called), because it did not need, other hands being at work there; or because the people were not yet prepared to receive it, as they were afterwards ( ch. xix. 10 ), when all those that dwelt in Asia heard the word of the Lord; or, as Dr. Lightfoot suggests, because at this time Christ would employ Paul in a piece of new work, which was to preach the gospel to a Roman colony at Philippi, for hitherto the Gentiles to whom he had preached were Greeks. The Romans were more particularly hated by the Jews than other Gentiles; their armies were the abomination of desolation; and therefore there is this among other things extraordinary in his call thither that he is forbidden to preach the gospel in Asia and other places, in order to his preaching it there, which is an intimation that the light of the gospel would in aftertimes be directed more westward than eastward. It was the Holy Ghost that forbade them, either by secret whispers in the minds of both of them, which, when they came to compare notes, they found to be the same, and to come from the same Spirit; or by some prophets who spoke to them from the Spirit. The removals of ministers, and the dispensing of the means of grace by them, are in a particular manner under a divine guidance and direction. We find an Old-Testament minister forbidden to preach at all ( Ezek. iii. 26 ): Thou shalt be dumb. But these New-Testament ministers are only forbidden to preach in one place, while they are directed to another where there is more need. 3. They would have gone into Bithynia, but were not permitted: the Spirit suffered them not, v. 7 . They came to Mysia, and, as it should seem, preached the gospel there; for though it was a very mean contemptible country, even to a proverb ( Mysorum ultimus, in Cicero, is a most despicable man ), yet the apostles disdained not to visit it, owning themselves debtors both to the wise and to the unwise, Rom. i. 14 . In Bithynia was the city of Nice, where the first general council was held against the Arians; into these countries Peter sent his epistle ( 1 Pet. i. 1 ); and there were flourishing churches here, for, though they had not the gospel sent them now, they had it in their turn, not long after. Observe, Though their judgment and inclination were to go into Bithynia, yet, having then extraordinary ways of knowing the mind of God, they were overruled by them, contrary to their own mind. We must now follow providence, and submit to the guidance of that pillar of cloud and fire; and, if this suffer us not to do what we assay to do, we ought to acquiesce, and believe it for the best. The Spirit of Jesus suffered them not; so many ancient copies read it. The servants of the Lord Jesus ought to be always under the check and conduct of the Spirit of the Lord Jesus, by whom he governs men's minds. 4. They passed by Mysia, or passed through it (so some), sowing good seed, we may suppose, as they went along; and they came down to Troas, the city of Troy, so much talked of, or the country thereabouts, which took its denomination from it. Here a church was planted; for here we find one in being, ch. xx. 6, 7 , and probably planted at this time, and in a little time. It should seem that at Troas Luke fell in with Paul, and joined himself to his company; for henceforward, for the most part, when he speaks of Paul's journeys, he puts himself into the number of his retinue, we went, v. 10 .

II. Paul's particular call to Macedonia, that is, to Philippi, the chief city, inhabited mostly by Romans, as appears, v. 21 . Here we have,

1. The vision Paul had, v. 9 . Paul had many visions, sometimes to encourage, sometimes, as here, to direct him in his work. An angel appeared to him, to intimate to him that it was the will of Christ he should go to Macedonia. Let him not be discouraged by the embargo laid upon him once and again, by which his designs were crossed; for, though he shall not go where he has a mind to go, he shall go where God has work for him to do. Now observe, (1.) The person Paul saw. There stood by him a man of Macedonia, who by his habit or dialect seemed so to Paul, or who told him he was so. The angel, some think, assumed the shape of such a man; or, as others think, impressed upon Paul's fancy, when between asleep and awake, the image of such a man: he dreamt he saw such a one. Christ would have Paul directed to Macedonia, not as the apostles were at other times, by a messenger from heaven, to send him thither, but by a messenger thence to call him thither, because in this way he would afterwards ordinarily direct the motions of his ministers, by inclining the hearts of those who needed them to invite them. Paul shall be called to Macedonia by a man of Macedonia, and by him speaking in the name of the rest. Some make this man to be the tutelar angel of Macedonia, supposing angels to have charge of particular places as well as persons, and that so much is intimated Dan. x. 20 , where we read of the princes of Persia and Grecia, that seem to have been angels. But there is no certainty of this. There was presented either to Paul's eyes or to his mind a man of Macedonia. The angel must not preach the gospel himself to the Macedonians, but must bring Paul to them. Nor must he by the authority of an angel order him to go, but in the person of a Macedonian court him to come. A man of Macedonia, not a magistrate of the country, much less a priest (Paul was not accustomed to receive invitations from such) but an ordinary inhabitant of that country, a plain man, that carried in his countenance marks of probity and seriousness, that did not come to banter Paul nor trifle with him, but in good earnest and with all earnestness to importune his assistance. (2.) The invitation given him. This honest Macedonian prayed him, saying, Come over into Macedonia, and help us; that is, "Come and preach the gospel to us; let us have the benefit of thy labours." [1.] " Thou hast helped many; we have heard of those in this and the other country to whom thou hast been very useful; and why may we not put in for a share? O come and help us." The benefits others have received from the gospel should quicken our enquiries, our further enquiries, after it. [2.] "It is thy business, and it is thy delight, to help poor souls; thou art a physician for the sick, that art to be ready at the call of every patient; O come and help us." [3.] "We have need of thy help, as much as any people; we in Macedonia are as ignorant and as careless in religion as any people in the world are, are as idolatrous and as vicious as any, and as ingenious and industrious to ruin ourselves as any; and therefore, O come, come with all speed among us. If thou canst do any thing, have compassion on us, and help us. " [4.] "Those few among us that have any sense of divine things, and any concern for their own souls and the souls of others, have done what can be done, by the help of natural light; I have done my part for one. We have carried the matter as far as it will go, to persuade our neighbours to fear and worship God, but we can do little good among them. O come come, thou over, and help us. The gospel thou preachest has arguments and powers beyond those we have yet been furnished with." [5.] "Do not only help us with thy prayers here: this will not do; thou must come over and help us." Note, People have great need of help for their souls, and it is their duty to look out for it and invite those among them that can help them.

2. The interpretation made of the vision ( v. 10 ): They gathered assuredly from this that the Lord had called them to preach the gospel there; and they were ready to go wherever God directed. Note, We may sometimes infer a call of God from a call of man. If a man of Macedonia says, Come and help us, Paul thence gathers assuredly that God says, Go an help them. Ministers may go on with great cheerfulness and courage in their work when they perceive Christ calling them, not only to preach the gospel, but to preach it at this time, in this place, to this people.

III. Paul's voyage to Macedonia hereupon: He was not disobedient to the heavenly vision, but followed this divine direction much more cheerfully, and with more satisfaction, than he would have followed any contrivance or inclination of his own. 1. Thitherward he turned his thoughts. Now that he knows the mind of God in the matter he is determined, for this is all he wanted; now he thinks no more of Asia, nor Bithynia, but immediately we endeavoured to go into Macedonia. Paul only had the vision, but he communicated it to his companions, and they all, upon the credit of this, resolved for Macedonia. As Paul will follow Christ, so all his will follow him, or rather follow Christ with him. They are getting things in readiness for this expedition immediately, without delay. Note, God's calls must be complied with immediately. As our obedience must not be disputed, so it must not be deferred; do it to-day, lest thy heart be hardened. Observe, They could not immediately go into Macedonia; but they immediately endeavoured to go. If we cannot be so quick as we would be in our performances, yet we may be in our endeavours, and this shall be accepted. 2. Thitherward he steered his course. They set sail by the first shipping and with the first fair wind from Troas; for they may be sure they have done what they had to do there when God calls them to another place. They came with a straight course, a prosperous voyage, to Samothracia; the next day they came to Neapolis, a city on the confines of Thrace and Macedonia; and at last they landed at Philippi, a city so called from Philip king of Macedon, the father of Alexander the Great; it is said ( v. 12 ) to be, (1.) The chief city of that part of Macedonia; or, as some read it, the first city, the first they came to when they came from Troas. As an army that lands in a country of which they design to make themselves masters begin with the reduction of the first place they come to, so did Paul and his assistants: they began with the first city, because, if the gospel were received there, it would the more easily spread thence all the country over. (2.) It was a colony. The Romans not only had a garrison, but the inhabitants of the city were Romans, the magistrates at least, and the governing part. There were the greatest numbers and variety of people, and therefore the most likelihood of doing good.

IV. The cold entertainment which Paul and his companions met with at Philippi. One would have expected that having such a particular call from God thither they would have had a joyful welcome there, as Peter had with Cornelius when the angel sent him thither. Where was the man of Macedonia that begged Paul to come thither with all speed? Why did not he stir up his countrymen, some of them at least, to go and meet him? Why was not Paul introduced with solemnity, and the keys of the city put into his hand? Here is nothing like this; for, 1. It is a good while before any notice at all is taken of him: We were in that city abiding certain days, probably at a public house and at their own charge, for they had no friend to invite them so much as to a meal's meat, till Lydia welcomed them. They had made all the haste they could thither, but, now that they are there, they are almost tempted to think they might as well have staid where they were. But so it was ordered for their trial whether they could bear the pain of silence and lying by, when this was their lot. Those eminent and useful men are not fit to live in this world that know not how to be slighted and overlooked. Let not ministers think it strange if they be first strongly invited to a place, and then looked shyly upon when they come. 2. When they have an opportunity of preaching it is in an obscure place, and to a mean and small auditory, v. 13 . There was no synagogue of the Jews there, for aught that appears, to be a door of entrance to them, and they never went to the idol-temples of the Gentiles, to preach to the auditories there; but here, upon enquiry, they found out a little meeting of good women, that were proselytes of the gate, who would be thankful to them if they would give them a sermon. The place of this meeting is out of the city; there it was connived at, but would not be suffered any where within the walls. It was a place where prayer was wont to be made; proseuche — where an oratory or house of prayer was (so some), a chapel, or smaller synagogue. But I rather take it, as we read it, where prayer was appointed or accustomed to be. Those that worshipped the true God, and would not worship idols, met there to pray together, and, according to the description of the most ancient and universal devotion, to call upon the name of the Lord. Each of them prayed apart every day; this was always the practice of those that worshipped God: but, besides this, they came together on the sabbath day. Though they were but a few and discountenanced by the town, though their meeting was at some distance, though, for aught that appears, there were none but women, yet a solemn assembly the worshippers of God must have, if by any means it be possible, on the sabbath day. When we cannot do as we would we must do as we can; if we have not synagogues, we must be thankful for more private places, and resort to them, not forsaking the assembling of ourselves together, according as our opportunities are. This place is said to be by a river side, which perhaps was chosen, as befriending contemplation. Idolaters are said to take their lot among the smooth stones of the stream, Isa. lvii. 6 . But these proselytes had in their eye, perhaps, the example of those prophets who had their visions, one by the river of Chebar ( Ezek. i. 1 ), another by the great river Hiddekel, Dan. x. 4 . Thither Paul and Silas and Luke went, and sat down, to instruct the congregation, that they might the better pray with them. They spoke unto the women who resorted thither, encouraged them in practising according to the light they had, and led them on further to the knowledge of Christ.

V. The conversion of Lydia, who probably was the first that was wrought upon there to believe in Christ, though not the last. In this story of the Acts, we have not only the conversion of places recorded, but of many particular persons; for such is the worth of souls that the reducing of one to God is a great matter. Nor have we only the conversions that were effected by miracle, as Paul's, but some that were brought about by the ordinary methods of grace, as Lydia's here. Observe,

1. Who this convert was that there is such particular notice taken of. Four things are recorded of her:—

(1.) Her name, Lydia. It is an honour to her to have her name recorded here in the book of God, so that wherever the scriptures are read there shall this be told concerning her. Note, The names of the saints are precious with God, and should be so with us; we cannot have our names recorded in the Bible, but, if God open our hearts, we shall find them written in the book of life, and this is better ( Phil. iv. 3 ) and more to be rejoiced in, Luke x. 20 .

(2.) Her calling. She was a seller of purple, either of purple dye or of purple cloth or silk. Observe, [1.] She had a calling, an honest calling, which the historian takes notice of to her praise; she was none of those women that the apostle speaks of ( 1 Tim. v. 13 ), who learn to be idle, and not only idle, &c. [2.] It was a mean calling. She was a seller of purple, not a wearer of purple, few such are called. The notice here taken of this is an intimation to those who are employed in honest callings, if they be honest in the management of them, not to be ashamed of them. [3.] Though she had a calling to mind, yet she was a worshipper of God, and found time to improve advantages for her soul. The business of our particular callings may be made to consist very well with the business of religion, and therefore it will not excuse us from religious exercises alone, and in our families, or in solemn assemblies, to say, We have shops to look after, and a trade to mind; for have we not also a God to serve and a soul to look after? Religion does not call us from our business in the world, but directs us in it. Every thing in its time and place.

(3.) The place she was of— of the city of Thyatira, which was a great way from Philippi; there she was born and bred, but either married at Philippi, or brought by her trade to settle there. The providence of God, as it always appoints, so it often removes, the bounds of our habitation, and sometimes makes the change of our outward condition or place of our abode wonderfully subservient to the designs of his grace concerning our salvation. Providence brings Lydia to Philippi, to be under Paul's ministry, and there, where she met with it, she made a good use of it; so should we improve opportunities.

(4.) Her religion before the Lord opened her heart. [1.] She worshipped God according to the knowledge she had; she was one of the devout women. Sometimes the grace of God wrought upon those who, before their conversion, were very wicked and vile, publicans and harlots; such were some of you, 1 Cor. vi. 11 . But sometimes it fastened upon those who were of a good character, who had some good in them, as the eunuch, Cornelius, and Lydia. Note, It is not enough to be worshippers of God, but we must be believers in Jesus Christ, for there is no coming to God as a Father, but by him as Mediator. But those who worshipped God according to the light they had stood fair for the discoveries of Christ, and his grace to them; for to him that has shall be given: and to them Christ would be welcome; for those that know what it is to worship God see their need of Christ, and know what use to make of his mediation. [2.] She heard the apostles. Here, where prayer was made, when there was an opportunity, the word was preached; for hearing the word of God is a part of religious worship, and how can we expect God should hear our prayers if we will not hearken to his word? Those that worshipped God according to the light they had looked out for further light; we must improve the day of small things, but must not rest in it.

2. What the work was that was wrought upon her: Whose heart the Lord opened. Observe here, (1.) The author of this work: it was the Lord, —the Lord Christ, to whom this judgment is committed,—the Spirit of the Lord, who is the sanctifier. Note, Conversion-work is God's work; it is he that works in us both to will and to do; not as if we had nothing to do, but of ourselves, without God's grace, we can do nothing; nor as if God were in the least chargeable with the ruin of those that perish, but the salvation of those that are saved must be wholly ascribed to him. (2.) The seat of this work; it is in the heart that the change is made, it is to the heart that this blessed turn is given; it was the heart of Lydia that was wrought upon. Conversion-work is heart-work; it is a renewing of the heart, the inward man, the spirit of the mind. (3.) The nature of the work; she had not only her heart touched, but her heart opened. An unconverted soul is shut up, and fortified against Christ, straitly shut up, as Jericho against Joshua, Josh. vi. 1 . Christ, in dealing with the soul, knocks at the door that is shut against him ( Rev. iii. 20 ); and, when a sinner is effectually persuaded to embrace Christ, then the heart is opened for the King of glory to come in —the understanding is open to receive the divine light, the will opened to receive the divine law, and the affections opened to receive the divine love. When the heart is thus opened to Christ, the ear is opened to his word, the lips opened in prayer, the hand opened in charity, and the steps enlarged in all manner of gospel obedience.

11-12. Therefore loosing from Troas, we came-- literally, "ran."

with a straight course-- that is, "ran before the wind."

to Samothracia-- a lofty island on the Thracian coast, north from Troas, with an inclination westward. The wind must have set in strong from the south or south-southeast to bring them there so soon, as the current is strong in the opposite direction, and they afterwards took five days to what they now did in two ( Ac 20:6 ) [Howson].

next day to Neapolis-- on the Macedonian, or rather Thracian, coast, about sixty-five miles from Samothracia, and ten from Philippi, of which it is the harbor.

14-15. Lydia-- a common name among the Greeks and Romans.

a seller of purple, of the city of Thyatira-- on the confines of Lydia and Phrygia. The Lydians, particularly the inhabitants of Thyatira, were celebrated for their dyeing, in which they inherited the reputation of the Tyrians. Inscriptions to this effect, yet remaining, confirm the accuracy of our historian. This woman appears to have been in good circumstances, having an establishment at Philippi large enough to accommodate the missionary party ( Ac 16:15 ), and receiving her goods from her native town.

which worshipped God-- that is, was a proselyte to the Jewish faith, and as such present at this meeting.

whose heart the Lord opened-- that is, the Lord Jesus (see Ac 16:15 ; and compare Lu 24:45 ; Mt 11:27 ).

that she attended to the things ... spoken by Paul-- "showing that the inclination of the heart towards the truth originates not in the will of man. The first disposition to turn to the Gospel is a work of grace" [Olshausen]. Observe here the place assigned to "giving attention" or "heed" to the truth--that species of attention which consists in having the whole mind engrossed with it, and in apprehending and drinking it in, in its vital and saving character.

1. Let us praise the Lord both in voice, and in understanding, and in good works; and, as this Psalm exhorteth, let us sing unto Him a new song. It beginneth: "Sing ye to the Lord a new song. His praise is in the Church of the Saints"

(ver. 1). The old man hath an old song, the new man a new song. The Old Testament is an old song, the New Testament a new song. In the Old Testament are temporal and earthly promises. Whoso loveth earthly things singeth an old song: let him that desireth to sing a new song, love the things of eternity. Love itself is new and eternal; therefore is it ever new, because it never groweth old....And this song is of peace, this song is of charity. Whoso severeth himself from the union of the saints, singeth not a new song; for he hath followed old strife, not new charity. In new charity what is there? Peace, the bond of an holy society, a spiritual union, a building of living stones. Where is this? Not in one place, but throughout the whole world. This is said in another Psalm, "Sing unto the Lord, all the earth." From this is understood, that he who singeth not with the whole earth, singeth an old song, whatever words proceed out of his mouth....We have already said, brethren, that all the earth singeth a new song. He who singeth not with the whole earth a new song, let him sing what he will, let his tongue sound forth Halleluia, let him utter it all day and all night, my ears are not so much bent to hear the voice of the singer, but I seek the deeds of the doer. For I ask, and say, "What is it that thou singest?" He answereth, "Halleluia." What is "Halleluia"? "Praise ye the Lord." Come, let us praise the Lord together. If thou praisest the Lord, and I praise the Lord, why are we at variance? Charity praiseth the Lord, discord blasphemeth the Lord."...

2. The field of the Lord is the world, not Africa. It is not with the Lord's field, as it is without these fields of ours, where Getulia bears sixty or an hundred fold, Numidia only ten fold: everywhere fruit is borne to Him, both an hundred fold, and sixty fold, and thirty fold: only do thou choose what thou wilt be, if thou thinkest to belong to the Lord's Cross. "The Church" then "of the saints" is the Catholic Church. The Church of the saints is not the Church of heretics. The Church of the saints is that which God first prefigured before it was seen, and then set forth that it might be seen. The Church of the saints was heretofore in writings, now it is in nations: the Church of the saints was heretofore only read of, now it is both read of and seen. When it was only read of, it was believed; now it is seen, and is spoken against. His praise is in the "children of the kingdom," that is, "the Church of the saints."

3. "Let Israel rejoice in Him who made Him"

(ver. 2). What is, "Israel"? "Seeing God." He who seeth God, rejoiceth in Him by whom he was made. What is it then, brethren? we have said that we belong to the Church of the saints: do we already see God? and how are we Israel, if we see not? There is one kind of sight belonging to this present time; there will be another belonging to the time hereafter: the sight which now is, is by faith; the sight which is to be will be in reality. If we believe, we see; if we love, we see: see what? God. Ask John: "God is love;" let us bless His holy Name, and rejoice in God by rejoicing in love. Whoso hath love, why send we him afar to see God? Let him regard his own conscience, and there he seeth God...."And let the sons of Sion exult in their King." The sons of the Church are Israel. For Sion indeed was one city, which fell: amid its ruins certain saints dwelt after the flesh: but the true Sion, the true Jerusalem (for Sion and Jerusalem are one), is "eternal in the heavens," and is "our mother." She it is that hath given us birth, she is the Church of the saints, she hath nourished us, she, who is in part a pilgrim, in part abiding in the heavens. In the part which abideth in heaven is the bliss of angels, in the part which wandereth in this world is the hope of the righteous. Of the former is said, "Glory to God in the highest;" of the latter, "and on earth peace to men of good will." Let those then who, being in this life, groan, and long for their country, run by love, not by bodily feet; let them seek not ships but wings, let them lay hold on the two wings of love. What are the two wings of love? The love of God, and of our neighbour. For now we are pilgrims, we sigh, we groan. There has come to us a letter from our country: we read it to you. "And the sons of Sion shall exult in their King." The Son of God, who made us, was made one of us: and He rules us as our King, because He is our Creator, who made us. But He by whom we were made is the same as He by whom we are ruled, and we are Christians because He is Christ. He is called Christ from Chrism, that is, Anointing....Give to the Priest somewhat to offer. What could man find which he could give as a clean victim? What victim? what clean thing can a sinner offer? O unrighteous, O sinful man, whatever thou offerest is unclean, and somewhat that is clean must be offered for thee....Let then the Priest that is clean offer Himself, and cleanse thee. This is what Christ did. He found in man nothing clean for Him to offer for man: He offered Himself as a clean Victim. Happy Victim, true Victim, spotless Offering. He offered not then what we gave Him; yea rather, He offered what He took of us, and offered it clean. For of us He took flesh, and this He offered. But where took He it? In the womb of the Virgin Mary, that He might offer it clean for us unclean. He is our King, He is our Priest, in Him let us rejoice.

4. "Let them praise His Name in chorus"

(ver. 3). What meaneth "chorus"? Many know what a "chorus" is: nay, as we are speaking in a town, almost all know. A "chorus" is the union of singers. If we sing "in chorus," let us sing in concord. If any one's voice is out of harmony in a chorus of singers, it offendeth the ear, and throweth the chorus into confusion. If the voice of one echoing discordantly troubleth the harmony of them who sing, how doth the discord of heresy throw into confusion the harmony of them who praise. The whole world is now the chorus of Christ. The chorus of Christ soundeth harmoniously from east to west. "Let them sing a psalm unto Him with timbrel and psaltery." Wherefore taketh he to him the "timbrel and psaltery"? That not the voice alone may praise, but the works too. When timbrel and psaltery are taken, the hands harmonize with the voice. So too do thou, whensoever thou singest "Halleluia," deal forth thy bread to the hungry, clothe the naked, take in the stranger: then doth not only thy voice sound, but thy hand soundeth in harmony with it, for thy deeds agree with thy words. Thou hast taken to thee an instrument, and thy fingers agree with thy tongue. Nor must we keep back the mystical meaning of the "timbrel and psaltery." On the timbrel leather is stretched, on the psaltery gut is stretched; on either instrument the flesh is crucified. How well did he "sing a psalm on timbrel and psaltery," who said, "the world is crucified unto me, and I unto the world"? This psaltery or timbrel He wishes thee to take up, who loveth a new song, who teacheth thee, saying to thee, "Whosoever willeth to be My disciple, let him deny himself, and take up his cross, and follow Me." Let him not set down his psaltery, let him not set down his timbrel, let him stretch himself out on the wood, and be dried from the lust of the flesh. The more the strings are stretched, the more sharply do they sound. The Apostle Paul then, in order that his psaltery might sound sharply, what said he? "Stretching forth unto those things which are before," etc. He stretched himself: Christ touched him; and the sweetness of truth sounded.

5. "For the Lord hath dealt kindly among His people"

(ver. 4). What dealing so kindly, as to die for the ungodly? What dealing so kindly, as with righteous Blood to blot out the handwriting against the sinner? What dealing so kindly, as to say, "I regard not what ye were, be ye now what ye were not"? He dealeth kindly in converting him that was turned away, in aiding him that is fighting, in crowning the conqueror. "And the meek He shall lift up in salvation." For the proud too are lifted up, but not in salvation: the meek are lifted in salvation, the proud in death: that is, the proud lift up themselves, and God humbleth them: the meek humble themselves, and God lifteth them up.

6. "The saints shall exult in glory"

(ver. 5). I would say somewhat important about the glory of the saints. For there is no one who loveth not glory. But the glory of fools, popular glory as it is called, hath snares to deceive, so that a man, influenced by the praises of vain men, shall be willing to live in such fashion as to be spoken of by men, whosoever they be, in whatsoever way. Hence it is that men, rendered mad, and puffed up with pride, empty within, without swollen, are willing ever to ruin their fortunes by bestowing them on stage-players, actors, men who fight with wild beasts, charioteers. What sums they give, what sums they spend! They lavish the powers not only of their patrimony, but of their minds too. They scorn the poor, because the people shouteth not that the poor should be given to, but the people do shout that the fighter with wild beasts be given to. When then no shout is raised to them, they refuse to spend; when madmen shout to them, they are mad too: nay, all are mad, both performer, and spectator, and the giver. This mad glory is blamed by the Lord, is offensive in the eyes of the Almighty....Thou choosest to clothe the fighter with wild beasts, who may be beaten, and make thee blush: Christ is never conquered; He hath conquered the devil, He hath conquered for thee, and to thee, and in thee; such a conqueror as this thou choosest not to clothe. Wherefore? Because there is less shouting, less madness about it. They then who delight in such glory, have an empty conscience. Just as they drain their chests, to send garments as presents, so do they empty their conscience, so as to have nothing precious therein.

7. But the saints who "exult in glory," no need is there for us to say how they exult: just hear the verse of the Psalm which followeth: "The saints shall exult in glory, they shall rejoice in their beds:" not in theatres, or amphitheatres, or circuses, or follies, or market places, but "in their chambers." What is, "in their chambers"? In their hearts. Hear the Apostle Paul exulting in his closet: "For this is our glory, the testimony of our conscience." On the other hand, there is reason to fear lest any be pleasing to himself, and so seem to be proud, and boast of his conscience. For every one ought to exult with fear, for that wherein he exulteth is God's gift, not his own desert. For there be many that please themselves, and think themselves righteous; and there is another passage which goeth against them, which saith, "Who shall boast that he hath a clean heart, and that he is pure from sin?" There is then, so to speak, a limit to glorying in our conscience, namely, to know that thy faith is sincere, thy hope sure, thy love without dissimulation. "The exultations of God are in their mouths"

(ver. 6). In such wise shall they "rejoice in their closets," as not to attribute to themselves that they are good, but praise Him from whom they have what they are, by whom they are called to attain to what they are not, and from whom they hope for perfection, to whom they give thanks, because He hath begun.

8. "And swords sharpened on both sides in their hands." This sort of weapon contains a great mystical meaning, in that it is sharp on both sides. By "swords sharpened on both sides," we understand the Word of the Lord: it is one sword, but therefore are they called many, because there are many mouths and many tongues of the saints. How is it two edged? It speaks of things temporal, it speaks also of things eternal. In both cases it proveth what it saith, and him whom it strikes, it severeth from the world. Is not this the sword whereof the Lord said, "I am not come to send peace upon earth, but a sword"? Observe how He came to divide, how He came to sever. He divideth the saints, He divideth the ungodly, He severeth from thee that which hindereth thee. The son willeth to serve God, the father willeth not: the sword cometh, the Word of God cometh, and severeth the son from the father....Wherefore then is it in their hands, not in their tongues? "And swords," it saith, "sharpened on both sides in their hands." By "in their hands," he meaneth in power. They received then the word of God in power, to speak where they would, to whom they would, neither to fear power, nor to despise poverty. For they had in their hands a sword; where they would they brandished it, handled it, smote with it: and all this was in the power of the preachers. For if the Word be not in their hands, why is it written, "The Word of the Lord was put in the hand of the Prophet Haggai"? Surely, brethren, God set not His Word in His fingers. What is meant by, "was put in his hand"? It was put into his power to preach the Word of the Lord. Lastly, we can understand these "hands" in another way also. For they who spake had the word of God in their tongues, they who wrote, in their hands.

9. Now, brethren, ye see the saints armed: observe the slaughter, observe their glorious battles. For if there be a commander, there must be soldiers; if soldiers, an enemy; if a warfare, a victory. What have these done who had in their hands swords sharpened on both sides? "To do vengeance on the nations." See whether vengeance have not been done on the nations. Daily is it done: we do it ourselves by speaking. Observe how the nations of Babylon are slain. She is repaid twofold: for so is it written of her, "repay her double for what she hath done." How is she repaid double? The saints wage war, they draw their "swords twice sharpened;" thence come defeats, slaughters, severances: how is she repaid double? When she had power to persecute the Christians, she slew the flesh indeed, but she crushed not God: now she is repaid double, for the Pagans are extinguished and the idols are broken....And lest thou shouldest think that men are really smitten with the sword, blood really shed, wounds made in the flesh, he goeth on and explaineth, "upbraidings among the peoples." What is "upbraidings"? Reproof. Let the "sword twice sharpened" go forth from you, delay not. Say to thy friend, if yet thou hast one left to whom to say it, "What kind of man art thou, who hast abandoned Him by whom thou wast made, and worshippest what He made? Better is the Workman, than that which He worketh." When he beginneth to blush, when he beginneth to feel compunction, thou hast made a wound with thy sword, it hath reached the heart, he is about to die, that he may live.

10. "That they may bind their kings in fetters, and their nobles in bonds of iron"

(ver. 9). The kings of the Gentiles are to be bound in fetters, "and their nobles in fetters," and that "of iron."...For these verses which we are beginning to explain are obscure. For for this purpose God willed to set down some of His verses obscurely, not that anything new should be dug out of them, but that what was already well known, might be made new by being obscurely set forth. We know that kings have been made Christians; we know that the nobles of the Gentiles have been made Christians. They are being made so at this day; they have been, they shall be; the "swords twice sharpened" are not idle in the hands of the saints. How then do we understand their being bound in fetters and chains of iron? Ye know, beloved and learned brethren (learned I call you, for ye have been nourished in the Church, and are accustomed to hear God's Word read), that "God hath chosen the weak things of the world to confound the strong, and the foolish things of the world hath God chosen to confound the wise, and things which are not, just as things which are, that the things which are may be brought to nought." ...It is said by the Lord, "If thou wilt be perfect, go sell all that thou hast, and give to the poor, and come, follow Me, and thou shalt have treasure in heaven." Many of the nobles did this, but they ceased to be nobles of the Gentiles, they chose rather to be poor in this world, noble in Christ. But many retain their former nobility, retain their royal powers, and yet are Christians. These are, as it were, "in fetters and in bonds of iron." How so? they received fetters, to keep them from going to things unlawful, the "fetters of wisdom," the fetters of the Word of God. Wherefore then are they bonds of iron and not bonds of gold? They are iron so long as they fear: let them love, and they shall be golden. Observe, beloved, what I say. Ye have heard just now the Apostle John, "There is no fear in love, but perfect love casteth out fear, because fear hath torment." This is the bond of iron. And yet unless a man begin through fear to worship God, he will not attain to love. "The fear of the Lord is the beginning of wisdom." The beginning then is bonds of iron, the end a collar of gold. For it is said of wisdom, "a collar of gold around thy neck." ...There cometh to us a man powerful in this world, his wife offendeth him, and perhaps he hath desired another man's wife who is more beautiful, or another woman who is richer, he wisheth to put away the one he hath, yet he doeth it not. He heareth the words of the servant of God, he heareth the Prophet, he heareth the Apostle, and he doeth it not; he is told by one in whose hands is a "sword twice sharpened," "Thou shalt not do it: it is not lawful for thee: God alloweth thee not to put away thy wife, "save for the cause of fornication." He heareth this, he feareth, and doeth it not....Listen, young men; the bonds are of iron, seek not to set your feet within them; if ye do, ye shall be bound more tightly with fetters. Such fetters the hands of the Bishop make strong for you. Do not men who are thus fettered fly to the Church, and are here loosed? Men do fly hither, desiring to be rid of their wives: here they are more tightly bound: no man looseth these fetters. "What God joined together, let not man put asunder." But these bonds are hard. Who but knows it? This hardness the Apostles grieved at, and said, "If this be the case with a wife, it is not good to marry." If the bonds be of iron, it is not good to set our feet within them. And the Lord said, "All men cannot receive this saying, but let him that can receive it, receive it." "Art thou bound unto a wife? seek not to be freed," for thou art bound with bonds of iron. "Art thou free from a wife, seek not a wife;" bind not thyself with bonds of iron.

11. "To do in them the judgment that is written." This is the judgment which the saints do throughout all nations. Wherefore "written"? Because these things were before written, and now are fulfilled. Behold now they are being done: erst they were read, and were not done. And he hath concluded thus, "this glory have all His saints." Throughout the whole world, throughout entire nations, this the saints do, thus are they glorified, thus do they "exalt God with their mouths," thus do they "rejoice in their beds," thus do they "exult in their glory," thus are they "lifted up in salvation," thus do they "sing a new song," thus in heart and voice and life they say Halleluia. Amen.

Alleluia. Theodoret repeats this word here and in the following psalm. The author of this psalm is unknown. It was sung after the captivity, to thank God for the favours and peace granted to his people, and to foretell the conquests gained under the Machabees, and more fully under the Messias. (Origen) --- The Jews still looked for them in vain. Why do thy not open their eyes, to see all accomplished by the propagation of the gospel? Muis refers the psalm to the beginning of David's reign over Israel, when the people entertained the strongest expectations of victory; and this opinion is very plausible, though we prefer that of the Fathers. (Calmet) --- The prophet undoubtedly invites the faithful to praise God. (Berthier) --- New, and excellent; (Calmet) nova carmina, (Virgil, Eclogues 3.) is explained magna miranda, by Servius. This psalm deserves the title, as it speaks of the new covenant. (St. Chrysostom) --- Saints of Israel, dedicated to God's service, Exodus xxii. 31. (Calmet) --- Though all creatures are bound to praise the Lord, he accepts only praises of those who live in the Church. (Worthington)

In him. Hebrew, "them." The plural is used out of respect, (Rabbins; Calmet) or rather to insinuate the blessed Trinity, as in Genesis i., Job xxxv. 10., and Isaias liv. 5. (Berthier) --- King David, or the Lord, who was the true king of Israel, 1 Kings viii. 7.

Choir. A musical instrument, though it imply also a dance, &c.

Unto. Hebrew, "in Jesus," (St. Jerome) or "he will adorn the neck with salvation," as with a precious robe, Psalm cxxxi. 9, 16. --- The captives shall be restored to glory. (Calmet)

Beds. In eternal rest. (Worthington) --- The prosperity of the Israelites but feebly represents the happiness of the elect. (Calmet)

Hands. He seems to allude to the regulation of Nehemias, (2 Esdras iv. 17.; Haydock) or to the Machabees, who were priests and soldiers. They shall proclaim God's praises, and defend the nation. In the spiritual sense, Catholics employ the two-edged sword of the Old and New Testament against heretics, and exercise the power of Christ in excommunicating the wicked. (St. Jerome) --- Our Saviour enables the saints to judge at the last day, Matthew xix. 28. (Calmet) --- This chiefly regards such as have left all things, like the apostles, and those who embrace a monastic life, Matthew iv. 20., and xix. 27., Acts iv. 34., and 1 Corinthians vi. 3. --- They shall judge whether people have made good or bad use of their possessions. (St. Augustine) (Ven. Bede) --- All the blessed will approve of God's sentence; and their example in overcoming difficulties, will evince the baseness of the wicked, who have yielded to less temptations. (Worthington)

Written. In God's decrees. (Worthington) (Job xxxi. 35., and Daniel vii. 10.) (Calmet) --- This judicial power is part of the glory of the saints. (Worthington) (1 Corinthians vi. 2., and Wisdom iii. 7.) (Haydock) --- All shall judge the wicked who have imitated the disinterestedness of the apostles. (Calmet)

1 Praise ye the Lord . Sing unto the Lord a new song, and his praise in the congregation of saints. 2 Let Israel rejoice in him that made him: let the children of Zion be joyful in their King. 3 Let them praise his name in the dance: let them sing praises unto him with the timbrel and harp. 4 For the Lord taketh pleasure in his people: he will beautify the meek with salvation. 5 Let the saints be joyful in glory: let them sing aloud upon their beds.

We have here,

I. The calls given to God's Israel to praise. All his works were, in the foregoing psalm, excited to praise him; but here his saints in a particular manner are required to bless him. Observe then, 1. Who are called upon to praise God. Israel in general, the body of the church ( v. 2 ), the children of Zion particularly, the inhabitants of that holy hill, who are nearer to God than other Israelites; those that have the word and ordinances of God near to them, that are not required to travel far to them, are justly expected to do more in praising God than others. All true Christians may call themselves the children of Zion, for in faith and hope we have come unto Mount Zion, Heb. xii. 22 . The saints must praise God, saints in profession, saints in power, for this is the intention of their sanctification; they are devoted to the glory of God, and renewed by the grace of God, that they may be unto him for a name and a praise. 2. What must be the principle of this praise, and that is holy joy in God: Let Israel rejoice, and the children of Zion be joyful, and the saints be joyful in glory. Our praises of God should flow from a heart filled with delight and triumph in God's attributes, and our relation to him. Much of the power of godliness in the heart consists in making God our chief joy and solacing ourselves in him; and our faith in Christ is described by our rejoicing in him. We then give honour to God when we take pleasure in him. We must be joyful in glory, that is, in him as our glory, and in the interest we have in him; and let us look upon it as our glory to be of those that rejoice in God. 3. What must be the expressions of this praise. We must by all proper ways show forth the praises of God: Sing to the Lord. We must entertain ourselves, and proclaim his name, by singing praises to him ( v. 3 ), singing aloud ( v. 5 ), for we should sing psalms with all our heart, as those that are not only not ashamed of it, but are enlarged in it. We must sing a new song, newly composed upon every special occasion, sing with new affections, which make the song new, though the words have been used before, and keep them from growing threadbare. Let God be praised in the dance with timbrel and harp, according to the usage of the Old-Testament church very early ( Exod. xv. 20 ), where we find God praised with timbrels and dances. Those who from this urge the use of music in religious worship must by the same rule introduce dancing, for they went together, as in David's dancing before the ark, and Judg. xxi. 21 . But, whereas many scriptures in the New Testament keep up singing as a gospel-ordinance, none provide for the keeping up of music and dancing; the gospel-canon for psalmody is to sing with the spirit and with the understanding. 4. What opportunities must be taken for praising God, none must be let slip, but particularly, (1.) We must praise God in public, in the solemn assembly ( v. 1 ), in the congregation of saints. The more the better; it is the more like heaven. Thus God's name must be owned before the world; thus the service must have a solemnity put upon it, and we must mutually excite one another to it. The principle, end, and design of our coming together in religious assemblies is that we may join together in praising God. Other parts of the service must be in order to this. (2.) We must praise him in private. Let the saints be so transported with their joy in God as to sing aloud upon their beds, when they awake in the night, full of the praises of God, as David, Ps. cxix. 62 . When God's Israel are brought to a quiet settlement, let them enjoy that, with thankfulness to God; much more may true believers, that have entered into God's rest, and find repose in Jesus Christ, sing aloud for joy of that. Upon their sick-beds, their death-beds, let them sing the praises of their God.

6 Let the high praises of God be in their mouth, and a twoedged sword in their hand; 7 To execute vengeance upon the heathen, and punishments upon the people; 8 To bind their kings with chains, and their nobles with fetters of iron; 9 To execute upon them the judgment written: this honour have all his saints. Praise ye the Lord .

The Israel of God are here represented triumphing over their enemies, which is both the matter of their praise (let them give to God the glory of those triumphs) and the recompence of their praise; those that are truly thankful to God for their tranquillity shall be blessed with victory. Or it may be taken as a further expression of their praise ( v. 6 ): let the high praises of God be in their mouth, and then, in a holy zeal for his honour, let them take a two-edged sword in their hand, to fight his battles against the enemies of his kingdom. Now this may be applied, 1. To the many victories which God blessed his people Israel with over the nations of Canaan and other nations that were devoted to destruction. These began in Moses and Joshua, who, when they taught Israel the high praises of the Lord, did withal put a two-edged sword in their hand; David did so too, for, as he was the sweet singer of Israel, so he was the captain of their hosts, and taught the children of Judah the use of the bow ( 2 Sam. i. 18 ), taught their hands to war, as God had taught his. Thus he and they went on victoriously, fighting the Lord's battles, and avenging Israel's quarrels on those that had oppressed them; then they executed vengeance upon the heathen (the Philistines, Moabites, Ammonites, and others, 2 Sam. viii. 1 , &c.) and punishments upon the people, for all the wrong they had done to God's people, v. 7 . Their kings and nobles were taken prisoners ( v. 8 ) and on some of them the judgment written was executed, as by Joshua on the kings of Canaan, by Gideon on the princes of Midian, by Samuel on Agag. The honour of this redounded to all the Israel of God; and to him who put it upon them they return it entirely in their hallelujahs. Jehoshaphat's army had at the same time the high praises of God in their mouth and a two-edged sword in their hand, for they went forth to war singing the praises of God, and then their sword did execution, 2 Chron. xx. 23 . Some apply it to the time of the Maccabees, when the Jews sometimes gained great advantages against their oppressors. And if it seem strange that the meek should, notwithstanding that character, be thus severe, and upon kings and nobles too, here is one word that justifies them in it; it is the judgment written. They do not do it from any personal malice and revenge, or any bloody politics that they govern themselves by, but by commission from God, according to his direction, and in obedience to his command; and Saul lost his kingdom for disobeying a command of this nature. Thus the kings of the earth that shall be employed in the destruction of the New-Testament Babylon will but execute the judgment written, Rev. xvii. 16, 17 . But, since now no such special commissions can be produced, this will by no means justify the violence either of subjects against their princes or of princes against their subjects, or both against their neighbours, under pretence of religion; for Christ never intended that his gospel should be propagated by fire and sword or his righteousness wrought by the wrath of man. When the high praises of God are in our mouth with them we should have an olive-branch of peace in our hands. 2. To Christ's victories by the power of his gospel and grace over spiritual enemies, in which all believers are more than conquerors. The word of God is the two-edged sword ( Heb. iv. 12 ), the sword of the Spirit ( Eph. vi. 17 ), which it is not enough to have in our armoury, we must have it in our hand also, as our Master had, when he said, It is written. Now, (1.) With this two-edged sword the first preachers of the gospel obtained a glorious victory over the powers of darkness; vengeance was executed upon the gods of the heathen, by the conviction and conversion of those that had been long their worshippers, and by the consternation and confusion of those that would not repent ( Rev. vi. 15 ); the strongholds of Satan were cast down ( 2 Chron. x. 4, 5 ); great men were made to tremble at the word, as Felix; Satan, the god of this world, was cast out, according to the judgment given against him. This is the honour of all Christians, that their holy religion has been so victorious. (2.) With this two-edged sword believers fight against their own corruptions, and, through the grace of God, subdue and mortify them; the sin that had dominion over them is crucified; self, that once sat king, is bound with chains and brought into subjection to the yoke of Christ; the tempter is foiled and bruised under their feet. This honour have all the saints. (3.) The complete accomplishment of this will be in the judgment of the great day, when the Lord shall come with ten thousands of his saints, to execute judgment upon all, Jude 14, 15 . Vengeance shall then be executed upon the heathen ( Ps. ix. 17 ), and punishments, everlasting punishments, upon the people. Kings and nobles, that cast away the bands and cords of Christ's government ( Ps. ii. 3 ), shall not be able to cast away the chains and fetters of his wrath and justice. Then shall be executed the judgment written, for the secrets of men shall be judged according to the gospel. This honour shall all the saints have, that, as assessors with Christ, they shall judge the world, 1 Cor. vi. 2 . In the prospect of that let them praise the Lord, and continue Christ's faithful servants and soldiers to the end of their lives.

1. (Compare Psa 96:1 ).

2. God had signalized His relation as a sovereign, in restoring them to their land.

3. in the dance-- ( Psa 30:11 ). The dance is connected with other terms, expressive of the great joy of the occasion. The word may be rendered "lute," to which the other instruments are joined.

sing praises-- or, sing and play.

4. taketh pleasure-- literally, "accepts," alluding to acceptance of propitiatory offerings (compare Psa 147:11 ).

beautify, &c.-- adorn the humble with faith, hope, joy, and peace.

5. in glory-- the honorable condition to which they are raised.

upon their beds-- once a place of mourning ( Psa 6:6 ).

6. high praises-- or, "deeds." They shall go forth as religious warriors, as once religious laborers ( Ne 4:17 ).

9. the judgment written-- either in God's decrees, or perhaps as in De 32:41-43 .

this honour-- that is, to be thus employed, will be an honorable service, to be assigned

Ver. 19.If ye were of the world, &c. Christ here adds another reason, says Chrysostom, showing that it is a proof of virtue to be hated by the world, and of wickedness to be loved by it. The meaning is, if ye loved riches, honours, pleasures, lusts, such as the world loves, it would love you as being like itself. But since it sees you loving the things which are contrary to its base desires, and teaching contempt for earthly pleasures, honours, and lusts, therefore it hateth you. For agreement in character and desires is a cause of love, dissimilarity a cause of aversion and hatred.

S. Augustine considers an objection which may be raised. The wicked persecute the wicked: unrighteous kings and judges punish murderers and adulterers. Then he gives this answer. The world indeed hates its own so far as this, that it injures the wicked. But still it loves them, in that it favours them. To me it seems another answer may be given: worldly men love their own, that is, those who help and share in their designs. If at any time they hate other worldly persons, it is because they oppose their designs, and so are counted their adversaries. And therefore they hated Christ because He reproved their deeds, and exposed them to men. For the same cause they hated the Apostles.

Ver. 20.Remember My word, &c. For if I suffer the hatred of the Jews, yea even the death of the Cross, ye ought not to be unwilling to undergo the same. For as S. Peter saith, "Christ hath suffered for us, leaving us an example that we should follow His steps."

If they have persecuted Me, &c. If they have kept My word, &c. My ward, i.e. My doctrine, law, and precepts.

But all these things will they do because of My name, i.e. on My account, because ye are called, and are, Mine.

Because they know not Him that sent Me: i.e., Because they know not that God the Father sent Me, they say that I pretend to be the Son of God, and sent by Him into the world as the Messias. For if they knew and believed this, they would not persecute Me, nor dare to fight against God. He means, This will be glorious for you, that not only for My sake, but for God the Father's sake, who sent Me, ye will endure persecutions.

Ver. 22.If I had not come and spoken, &c., they would not have sin, &c. Sin, viz. of unbelief and hatred, in that they calumniate, and are hostile to, My doctrine and life. Observe: the Scribes and Pharisees before Christ came had true faith, not only in God, but also in Christ as about to come. But when He did come they would not acknowledge Him, because they saw Him poor and lowly, and because He reproved their vices. Wherefore they then became unbelievers, and lost the faith by their own obstinacy. For Jesus abundantly proved to them that He was the Christ, wherefore they were without excuse because they believed Him not.

Ver. 23.He that hateth Me hateth My Father also, because I am come as sent by the Father, and I have spoken the things which He wished Me to speak. Wherefore by despising and hating Me, they despise and hate God the Father. As he who despiseth an ambassador despises the king who sends him.

Ver. 25.But that the word may be fulfilled which is written in their law (i.e., in the Old Test., viz. Psa_59:5, and Psa_25:29), they hated Me gratis (Vulg.), i.e. without a cause, without My fault, and therefore wickedly and unjustly. For I have given them no other cause of hate, but supremest love. Observe the word that does not signify the end intended, but denotes that which happened as a matter of fact from the unbelief and obstinacy of the Jews. The meaning is, And thus there followed that which David and Isaias foretold would be, viz. that the Jews would without a cause pursue Christ with hate.

Vers. 26-27.But when the Paraclete is come, whom I will send unto you from the Father, &c. He means, although I have abundantly demonstrated My divinity to the Jews, so that they are without excuse, yet will I still more demonstrate it by the coming of the Holy Ghost, who shall testify concerning Me, coming from heaven to you alone who have believed in Me, and to those who shall believe through your preaching, so that His advent shall be made known to all when they see you speaking with tongues, and expounding the Scriptures, and working miracles. For ye by preaching the Gospel bear testimony unto all men concerning Me, My doctrine and My works, since ye have been with Me from the time that I began to teach and converse with men.

Whom I will send unto you from the Father. From this verse the later Greeks maintain that the Holy Ghost proceeds from, and is breathed by the Father only, not the Son: and therefore they made an open schism from the Latin Church, A.D. 1054, when Michael the patriarch of Constantinople dared for this cause to excommunicate the Roman Pontiff and the Latins. And for this reason, in A.D. 1453, on the very Feast of the Holy Ghost, or during the octave of Whitsunday, Constantinople was taken by the Turks, the Emperor slain, and the empire of the Greeks brought to an end. This therefore is the error of the Greeks; for, as S. Hilary rightly observes, (lib. 8, de Trin.,) and S. Augustine (lib. 4, de Trin. c. 20), this passage rather signifies the contrary, namely, that the Holy Ghost proceeds from the Father and the Son. For this is the meaning of whom I will send. For in the Holy Trinity no Person is sent by any other unless He proceeds from Him who sends Him. Wherefore the Father is never said to be sent because He proceedeth from none. The Son is said to be sent by the Father, but not by the Holy Ghost. The Holy Ghost is said to be sent by the Father and the Son, because He proceedeth from Both as from one Principle of Spiration. So the ancient Greek, as well as the Latin, Fathers understood this passage. They are cited by the Council of Florence (sess. 18 and 25), where a union was effected between the Latins and the Greeks, and the Greeks admitted that the Holy Ghost proceeds from the Father and the Son. (See Cardinal-Bessarion's speech on behalf of union, c. 7.) Wherefore when it is only said in the creed of the Council of Nice, "I believe in the Holy Ghost," the Council of Constantinople added, Who proceedeth from the Father. And when a contention arose about the Son, the Church added, and from the Son, as the Council of Florence teaches (sess. 7). The same thing is clearly apparent from the words of Christ (chap. xvi.), All things whatsoever the Father hath are Mine: wherefore I said, He shall take of Mine, and shall show it unto you. For if all things which the Father hath are the Son's, then He also breathes the Holy Ghost. In this manner all the Fathers of the same Council understood the passage. Therefore in the Letters of Union the whole Synod declared, "And since all things which the Father hath, the Father Himself has given to His Only Begotten Son except to be the Father, this very thing that the Holy Ghost proceedeth from the Son, the Son Himself hath eternally from the Father, of Whom also He is eternally begotten." (See Bellarm. lib. 2, de Christo, c. 20 et seq.)

Moreover one Divine Person is said to be sent by another, when by the will of Him from whom He proceeds He begins to be anywhere in a fresh manner from that in which He was there before. Thus the Son was sent by the Father in the flesh that He might become man. The Holy Ghost was sent by the Father and the Son to the Apostles, interiorly by the abundant grace with which He illuminated their minds, and inflamed their will that they should constantly bear witness to Christ and His doctrine: but He did the same exteriorly by means of the fiery tongues, by which He gave efficacy to their words, and also by means of the miracles which He wrought by them.

I will send from the Father. Christ said this1st. Plainly: as it were thus, When I shall have ascended to the Father in heaven, then I with the Father will send unto you the Holy Ghost. 2d. Theophylact says from the Father means, the Father approving and together sending. 3d. From the Father may mean that the Son Hath from the Father the Divine Essence, and consequently the power of breathing and sending the Holy Ghost, so that verily with the Father, by the same action and breathing He breathes, and by the same Mission sends, the Holy Spirit. So S. Hilary (lib. de Synod., and the Council of Sirmium.

4th. From the Father, i.e. I will send you the Holy Ghost, who is with the Father, forasmuch as He is coeternal and consubstantial with Him.

5th. The words from the Father crush the heresy of Eunomius, who taught that the Holy Ghost proceeds not from the Father, but from the Son, so that the Holy Ghost is, as it were, the Son of the Son, and the Grandchild of God the Father. This heresy S. Basil refutes (lib. 2, contr. eund.), showing that the Holy Ghost proceeds from the Father and the Son. So also S. Cyril (lib. 10, c. 33) teaches that the Holy Spirit is of the Father and the Son, and proceedeth from the Father, but through the Son. Which means nothing else but that which we say, that the Son produces the Holy Spirit from the Father, i.e. He hath from the Father to produce the Holy Ghost, as God by the Word created all things. For all things were made by Him.

S. Thomas (1 par. q. 36. art. 2), Suarez, and others give the reason à priori. Because if the Holy Ghost did not proceed from the Son, He would not be distinguished from the Son. For in the Godhead there is no distinction save in the procession of One from Another, and the distinction of relationship.

Who proceedeth from the Father. Thus Christ speaks, and is silent concerning Himself: 1st. Because the Father is the First Principle of the Spiration of the Holy Ghost, as I have said. 2d. Because Christ, for the sake of humility and reverence, to give us an example, is wont to refer all things concerning His authority to the Father. 3d. Because if He had said, Who proceedeih from Me, He could not appositely have subjoined, He shall testify of Me. For the witness who proceeds from any one, if he gives testimony concerning him among men, is apt to be suspected.

Moreover, Jansen says that these words are to be understood, not concerning the Divine and eternal procession, but concerning that temporal and human procession by which the Holy Ghost is sent to the Apostles and other believers. But that the Divine procession is here spoken of is clear1st. Because such is the evident meaning of the words when He saith, Who proceedeth from the Father. For when Christ speaks of temporal missions, something is added to show what is meant, as when He saith (chap. xvi.), I came forth from the Father, and am come into the world. 2d. Because He had just before spoken of the temporal mission, saying, Whom I will send unto you from the Father. 3d. Because the Fathers in the Council of Florence so understood it (sess. 13 and 23). 4th. Because the temporal mission or procession presupposes the eternal. For as I have previously said, in the Godhead One Person is not said to be sent by Another, except the Person who proceeds from Another.

He shall testify of Me, that I am the Son of God, the Messias, the Saviour of the world. And this He shall do both by interior illumination and inspiration, and by external miracles. Now in a witness three things are needful. 1st. Wisdom that he should know the truth. 2d. Honesty, that he should relate it sincerely, and neither deceive, nor be deceived. 3d. Power and authority, that he should be allowed by all to be a true witness, and above all suspicion. These three qualifications most perfectly unite in the Holy Spirit. He therefore is the most perfect witness of Christ.

And ye shall bear witness, &c. The Greek is μαζτυζείτε, which is both of the indicative mood, meaning ye bear witness, and the imperative, bear ye witness. St. Cyril reads the indicative, as does the Syriac version. The Vulgate, ye shall bear witness has the same meaning as bear witness (imperative). He bids them testify by their preaching that Christ is the Son of God. For the future is often put for the imperative.

From this passage learn who, what, and how great is the Holy Ghost. 1st. That He is the Third Person in the Holy Trinity, distinct from the Father and the Son. For in that He proceedeth from, and is sent by Both, He that proccedeth and is sent is distinct from Those who send. 2d, That the Holy Ghost is true God, of one substance with God the Father, because He proceedeth from Him as God from God. 3d. That He proccedethnot from the Father alone, not from the Son alone, butunitedly from Both as from one Principle of Spiration. 4th. That He proceedeth not from the Father by Generation, as doth the Son, but by Spiration, so that He is the Holy Spirit. Wherefore SS. Athanasius, Basil, Nazianzen, Chrysostom, Augustine, and others throughout their writings refute the heretic Macedonius, who said, that since the Holy Ghost proceedeth not from the Father by the way of Generation, as the Son doth, He is therefore not Consubstantial with the Father, neither is He God. 5th. That He is the Paraclete, i.e. the Comforter and the Exhorter to all goodness. 6th. That He is the very Spirit of Truth, because He teaches all truth, and the true faith, doctrine, and prudence. 7th. That He is the witness of Christ and of His doctrine; the witness, I say, infinitely above all other witnesses, because He is Himself very God.

*I cannot help appending a word of admiration for the clear, beautiful, lucid manner in which à Lapide shows how man's free will co-operates with grace in the performance of good works. (Trans.)  Back to the place.

1-33

CHAPTER 16

Ver. 1.These things have I spoken unto you, that ye should not be offended. (1.) Some think that this refers to Matt. xxvi. 31, All ye shall be offended because of Me this night. And that the meaning is, I have foretold you, that ye would flee away, when ye shall see Me taken: and I did so, in order that your shock and trouble of mind might be less, when it came to pass; and that thus ye might regain your courage and come back to Me. (2.) S. Cyril (x. 34), Maldonatus, and others, refer these words to the persecutions which Christ just before said were impending on the Apostles. And He did so that they might strengthen themselves against them. For evils which come unexpectedly, greatly stagger even brave men, while those which are foreseen take less effect. (3.) Bede, Euthymius, and others refer the words to the Holy Spirit Who had just been spoken of, thus explaining them, I have spoken these things of the Holy Spirit Who will come to you, in order that ye may not be offended when ye see yourselves assailed by persecutions, but may boldly withstand them with the thought that the Holy Spirit will render you His aid. S. Augustine says (in loc.) much the same:"Having promised the Holy Spirit, by whose operation they would become His witnesses, He rightly added, These things have I spoken unto you; for when the love of God is shed abroad in our hearts by the Holy Spirit which is given us, great peace is theirs who love the Law of God (Psa_119:165), so that they are not offended." (4.) Toletus, Ribera, and others, by the last two explanations, give the best meaning:"I have said all these things about persecution and the hatred of the world, and also of the coming of the Holy Spirit to strengthen you, that ye may not stumble in the way of eternal life in which ye are walking, and fall away from Me, as though I did not foresee, or were unwilling to warn you, or as if your sufferings were intolerable, and had befallen you unexpectedly. He removes therefore from the Apostles a stumbling-block, and ground of offence, both by forewarning them of the danger, and by promising the aid of the Holy Spirit to withstand it." The Syriac and the Arabic connect this verse with what follows by the word "for," meaning thereby that persecutions would be a ground of offence.

Ver. 2.They shall put you out of the synagogue.The assembly of the Jews was called a synagogue, as was also the place of the assembly. For God had ordained that there should be only one Temple in Judea, where sacrifices were to be offered. And this could not contain all the Jews, nor could they all attend it weekly. Accordingly the Jews had one or more Synagogues in every city (in Jerusalem at the time of its destruction there were 480) which the people frequented weekly, only to pray, and to hear the Law expounded by the scribes. They seem to have been set up in the time of the judges. To be put out of the synagogue was accordingly the same as being excommunicated (see ch. ix.) But Christ here promised His Church to the Apostles, when the Jews excommunicated them.

But the time cometh, that whoso killeth you will think that he doeth God service. Maldonatus takes "but" to mean "because" from the Hebrew word ki being so translated by the LXX. Service, the service that is, which is due to God alone. Both Jews and Gentiles will offer you up as a sacrifice to God, counting you the offscouring of all things (1Co_4:23). Moreover, S. Augustine (in loc) thinks that this was said to console the Apostles. The Jews will cast you out, but I will gather you, and ye will convert so vast a multitude of men to Me, that the Jews, fearing the desertion of the Temple and the Law, would kill you, considering that they would thus greatly honour God, by killing you in their defence. The martyrs of Lyons considered that this was fulfilled in their case (see Euseb. v. i.), quoting this very text.

Christ here foretells the persecutions of the Roman Emperors for three hundred years, in which more than 200,000 Christians were martyred. They were led to this by various motives. As though fearing the destruction of their empire which rested in their hereditary religion. As regarding with abhorrence the worship of a crucified man which the Apostles taught. As seeing their own vices and impurities uprooted by the Apostles. As persuaded by their priests that the Christian religion was the cause of all public calamities.

Ver. 3.And these things will they do unto you, because they have not known the Father nor Me. He says this not to excuse the persecutors, but rather to comfort the Apostles. "The reason why Jews and Gentiles will persecute you, He would say, is because they refuse to acknowledge Me as the Son of God the Father, though established by countless miracles. And therefore their ignorance only aggravates their guilt. But it will be a consolation to you in your persecutions, that ye know Me and My Father, and are suffering for both Our sakes. For if it is glorious to die for one's country, it is much more glorious to die for God." So S. Augustine. S. Chrysostom adds this, "If a prince or his ambassador enters a city, unattended and consequently not known, and is treated with indignity, he cares little for it, for when his retinue arrives, he will make himself known, and put to shame those who derided him."

Ver. 4.But these things have I told you, that when the hour shall come, ye may remember that I told you of them. (1.) S. Cyril (x. 13) supplies the connection thus. I have not said these things to enervate you, but that, remembering I told you them before, your faith may be more firm and established in the time of peril. (2.) Rupertus, without supplying anything, explains the words more closely:"I tell you these things now in order that ye may remember what I promised, that in all your sufferings not a hair of your head shall perish, and that though your enemies kill your bodies, ye shall in patience possess your souls." The latter part is not applicable, for, Christ reminds them only of what He had just said. (4.) Ribera and Maldonatus give the genuine meaning:"Ye shall suffer these things, but I give you this remedy against them; that you should remember Me, that as being God, they could not escape my notice, and that I could have prevented them, had I so willed. And that you should therefore rely on Me as God, believing that I will be with you, and so strengthen you that ye may be able to overcome all adversities, and that I may crown you afterwards with the martyr's chaplet."

S. Augustine, Bede, and Rupert read "the hour for these things." S. Chrysostom, Theophylact, and Euthymius much more correctly, "remember them."

But when the Comforter is come, whom I will send to you from the Father, even the Spirit of truth, which proceeds from the Father, he shall testify of me.27. And you also shall bear witness, because you have been with me from the beginning.

The disciples might say, If they have heard words from Thee, such as none other has spoken, if they have seen works of Him, such as none other has done, and yet have not been convinced, but have hated your Father, and you with Him, why do you send us to preach? How shall we be believed? Such thoughts as these He now answers: But when the Comforter is come, Whom I will send to you from the Father, even the Spirit of Truth which proceeds from the Father, he shall testify of Me.

As if He said, Seeing Me, they hated and killed Me; but the Comforter shall give such testimony concerning Me as shall make them believe, though they see Me not. And because He shall testify, you shall testify also:

And you also shall bear witness; He will inspire your hearts, and you shall proclaim with your voices. And you will preach what you know, Because you have been with Me from the beginning; which now you do not do, because you have not yet the fullness of the Spirit. But the love of God shall then be shed abroad in your hearts by the Spirit which shall be given you, and shall make you confident witnesses to Me. The Holy Spirit by His testimony made others testify, taking away fear from the friends of Christ’s, and converting the hatred of His enemies into love.

DIDYMUS. The Holy Spirit He calls the Comforter, a name taken from His office, which is not only to relieve the sorrows of the faithful, but to fill them with unspeakable joy. Everlasting gladness is in those hearts, in which the Spirit dwells. The Spirit, the Comforter, is sent by the Son, not as Angels, or Prophets, or Apostles, are sent, but as the Spirit must be sent which is of one nature with the Divine wisdom and power that sends Him. The Son when sent by the Father, is not separated from Him, but abides in the Father, and the Father in Him. In the same way the Holy Spirit is not sent by the Son, and proceeds from the Father, in the sense of change of place. For as the Father’s nature, being incorporeal, is not local, so neither has the Spirit of truth, Who is incorporeal also, and superior to all created things, a local nature.

He calls Him not the Holy Spirit, but the Spirit of truth, to show the perfect faith that was due to Him. He knew that He proceeds from the Father, for He knew all things; He knew where He Himself came from, as He says of Himself above, I know whence I came, and whither l go ( Joh 8:14 ).

DIDYMUS. He does not say, from God, or, from the Almighty, but, from the Father, because though the Father and God Almighty are the same, yet the Spirit of truth properly proceeds from God, as the Father, the Begetter. The Father and the Son together send the Spirit of truth: He comes by the will both of the Father and the Son.

Elsewhere He says that the Father sends the Spirit; now He says He does: Whom I will send to you, thus declaring the equality of the Father and the Son. That He might not be thought however to be opposed to the Father, and to be another and rival source, as it were, of the Spirit, He adds, From the Father, i.e., the Father agreeing, and taking an equal part in sending Him. When it is said that He proceeds, do not understand His procession to be an external mission, such as is given to ministering spirits, but a certain peculiar, and distinct procession, such as is true of the Holy Spirit alone. To proceed is not the same as being sent, but is the essential nature of the Holy Ghost, as coming from the Father.

If it be asked here whether the Holy Ghost proceeds from the Son also, we may answer thus: The Son is the Son of the Father alone, and the Father is the Father of the Son only; but the Holy Spirit is not the Spirit of one, but of both; since Christ Himself said, The Spirit of your Father which speaks in you ( Mat 10:20 ). And the Apostle says, God has sent the Spirit of His Son into your hearts ( Gal 4:6 ). This indeed, I think, is the reason why He is called peculiarly the Spirit. For both of the Father and the Son separately we may pronounce, that each is a Spirit. But what each is separately in a general sense, He who is not either one separately, but the union of both, is spiritually. But if the Holy Spirit is the Spirit of the Son, why should we not believe that He proceeds from the Son? Indeed if He did not proceed from the Son, Christ would not after the resurrection have breathed on His disciples, and said, Receive you the Holy Ghost. This too is what is meant by the virtue which went out of Him, and healed all. If the Holy Ghost then proceeds both from the Father and the Son, why does Christ say, Who proceeds from the Father? He says it in accordance with His general way of referring all that He has to Him from whom He is; as where He says, My doctrine is not Mine, but His that sent Me. If the doctrine was His, which He says was not His own, but the Father’s, much more does the Holy Spirit proceed from Him, consistently with His proceeding from the Father. From whom the Son has His Godhead, from Him He has it that the Holy Ghost proceeds from Him. And this explains why the Holy Ghost is not said to be born, but to proceed. For if He were born, He would be the Son of both Father and Son, an absurd supposition; for if two together have a Son, those two must be father and mother. But to imagine any such relation as this between God the Father, and God the Son, is monstrous. Even the human offspring does not proceed from father or mother at the same time; when it proceeds from the father, it does not proceed from the mother. Whereas the Holy Spirit does not proceed from the Father into the Son, and from the Son into the creature to be sanctified; but proceeds from Father and Son at once. And if the Father is life, and the Son is life, so the Holy Ghost is life also. Just then as the Father when He had life in Himself, gave also to the Son to have life in Himself; so He gave to the Son also that life should proceed from Him, even as it proceeded from Himself.

These things have I spoken to you, that you should not be offended.2. They shall put you out of the synagogues; yea, the time comes, that whosoever kills you will think that he does God service.3. And these things will they do to you, because they have not known the Father, nor me.4. But these things have I told you, that when the time shall come, you may remember that I told you of them. And these things I said not to you at the beginning, because I was with you.

After the promise of the Holy Spirit, to inspire them with strength to give witness; He well adds, These things have I spoken to you, that you should not be offended. For when the love of God is shed abroad in our hearts by the Holy Spirit which is given to us ( Rom 5:5 ), then great peace have they that love God’s law, and they are not offended at it (Psalms 118).

They shall put you out of the synagogues.

For the Jews had already agreed, if any confessed that He was Christ, that he should be put out of the synagogue.

Bu what evil was it to the Apostles to be put out of the Jewish synagogues, which they would have gone out of, even if none had put them out? Our Lord wished to make known to them, that the Jews were about not to receive Him, while they on the other hand were not going to desert Him. There was no other people of God beside the seed of Abraham; if they acknowledged Christ, the Churches of Christ would be none other than the synagogues of the Jews. But inasmuch as they refused to acknowledge Him, nothing remained but that they should put out of the synagogue those who would not forsake Christ.

But the time comes that whoever kills you will think that he does God service. Is this intended for a consolation, as if they would so take to heart their expulsion from the synagogues, that death would be a positive relief to them after it? God forbid that they who sought God’s glory, not men’s, should be so disturbed. The meaning of the words is this: They shall put you out of the synagogue, but do not be afraid of being left alone. Separated from their assemblies, you shall assemble so many in my name, that they, fearing that the temple and rites of the old law will be deserted, will kill you and think to do God service thereby, having a zeal for God but not according to knowledge.

These who kill are the same with those who put out of the synagogues, viz. the Jews. For Gentiles would not have thought that they were doing God service, by killing Christ’s witnesses, but their own false gods; whereas every one of the Jews, who killed the preacher of Christ, thought he was doing God service, believing that whoever was converted to Christ, deserted the God of Israel.

Then He consoles them: And all these things will they do to you, because they have not known the Father nor Me. As if He said, Let this consolation content you.

And He mentions these things beforehand, because trials, however soon to pass away, when they come upon men unprepared for them, are very overwhelming: But these things have I told you, that when the hour shall come, you may remember that 1 told you of them: the hour, the hour of darkness, the hour of night. But the night of the Jews was not allowed to mix with or darken the day of the Christians.

And He predicted these trials for another reason, viz. that they might not say that He had not foreseen them; That you may remember that I told you of them, or that He had only spoken to please them, and given false hopes. And the reason is added why He did not reveal these things sooner: And these things I said not to you at the beginning, because I was with you; because, that is, you were in My keeping, and might ask when you pleased, and the whole battle rested upon Me. There was no need then to tell you these things at the first, though I myself knew them.

In the other three Evangelists these predictions occur before the supper; John gives them after. Still if they relate them as given very near His Passion, that is enough to explain His saying, These things I said not to you at the beginning. Matthew however relates these prophecies as given long before His Passion, on the occasion of His choosing the twelve. How do we reconcile this with our Lord’s words? By supposing them to apply to the promise of the Holy Spirit, and the testimony He would give amidst their suffering. This was what He had not told them at the beginning, and that because He was with them, and His presence was a sufficient consolation. But as He was about to depart, it was meet that He should tell them of His coming, by whom the love of God would be shed abroad in their hearts, to preach the word of God with boldness.

Or, He had foretold that they should suffer scourgings, but not that their death could be thought doing God service; which was the strangest thing of all. Or, He there told them what they would suffer from the Gentiles, here what from the Jews.

Whom I will send. The Holy Ghost is sent by the Son: therefore he proceedeth from him also, as from the Father; though the schismatical Greeks think differently; (Bristow) otherwise, as Dr. Challoner says, he could not be sent by the Son.

You shall give. He vouchsafes to join together the testimony of the Holy Ghost, and of the apostles; that we many see the testimony of truth, jointly to consist in the Holy Ghost, and in the prelates of the Catholic Church. See Acts xv. 28.

Ver 1. I am the true vine. Christ, says St. Augustine, speaks of himself, as man, when he compares himself to a vine, his disciples to the branches, and his Father to the husbandman. He himself, as God, is also the husbandman. --- Without me, you can do nothing, that shall be meritorious of a reward in heaven. (Witham) --- These words are supposed to have been spoken by our Saviour, when on the road, as he was going from the house, where he had supped, to the garden of Olives. It was then about midnight. (Calmet) --- Though many other interpreters think they were spoken before Jesus Christ left the house.

Which the persecutions you will have to suffer, on the part of man, may possible occasion, particularly with the weak.

That when the hour of them shall come[1] , you may remember that I told you. This is both the sense and the construction, by the Greek text, which here determines the construction of the Latin. (Witham)

Ut cum venerit hora eorum, reminiscamini quia Ego dixi vobis, Greek: otan elthe e ora, mnemoneuete auton, &c. where the construction is not hora eorum, but reminiscamini eorum, &c.

26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: 27 And ye also shall bear witness, because ye have been with me from the beginning.

Christ having spoken of the great opposition which his gospel was likely to meet with in the world, and the hardships that would be put upon the preachers of it, lest any should fear that they and it would be run down by that violent torrent, he here intimates to all those that were well-wishers to his cause and interest what effectual provision was made for supporting it, both by the principal testimony of the Spirit ( v. 26 ), and the subordinate testimony of the apostles ( v. 27 ), and testimonies are the proper supports of truth.

I. It is here promised that the blessed Spirit shall maintain the cause of Christ in the world, notwithstanding the opposition it should meet with. Christ, when he was reviled, committed his injured cause to his Father, and did not lose by his silence, for the Comforter came, pleaded it powerfully, and carried it triumphantly. " When the Comforter or Advocate is come, who proceedeth from the Father, and whom I will send to supply the want of my bodily presence, he shall testify of me against those that hate me without cause. " We have more in this verse concerning the Holy Ghost than in any one verse besides in the Bible; and, being baptized into his name, we are concerned to acquaint ourselves with him as far as he is revealed.

1. Here is an account of him in his essence, or subsistence rather. He is the Spirit of truth, who proceedeth from the Father. Here, (1.) He is spoken of as a distinct person; not a quality or property, but a person under the proper name of a Spirit, and proper title of the Spirit of truth, a title fitly given him where he is brought in testifying. (2.) As a divine person, that proceedeth from the Father, by out-goings that were of old, from everlasting. The spirit or breath of man, called the breath of life, proceeds from the man, and by it modified he delivers his mind, by it invigorated he sometimes exerts his strength to blow out what he would extinguish, and blow up what he would excite. Thus the blessed Spirit is the emanation of divine light, and the energy of divine power. The rays of the sun, by which it dispenses and diffuses its light, heat, and influence, proceed from the sun, and yet are one with it. The Nicene Creed says, The Spirit proceedeth from the Father and the Son, for he is called the Spirit of the Son, Gal. iv. 6 . And the Son is here said to send him. The Greek church chose rather to say, from the Father by the Son.

2. In his mission. (1.) He will come in a more plentiful effusion of his gifts, graces, and powers, than had ever yet been. Christ had been long the ho erchomenos — he that should come; now the blessed Spirit is so. (2.) I will send him to you from the Father. He had said ( ch. xiv. 16 ), I will pray the Father, and he shall send you the Comforter, which bespeaks the Spirit to be the fruit of the intercession Christ makes within the veil: here he says, I will send him, which bespeaks him to be the fruit of his dominion within the veil. The Spirit was sent, [1.] By Christ as Mediator, now ascended on high to give gifts unto men, and all power being given to him. [2.] From the Father: "Not only from heaven, my Father's house" (the Spirit was given in a sound from heaven, Acts ii. 2 ), "but according to my Father's will and appointment, and with his concurring power and authority." [3.] To the apostles to instruct them in their preaching, enable them for working, and carry them through their sufferings. He was given to them and their successors, both in Christianity and in the ministry; to them and their seed, and their seed's seed, according to that promise, Isa. lix. 21 .

3. In his office and operations, which are two:—(1.) One implied in the title given to him; he is the Comforter, or Advocate. An advocate for Christ, to maintain his cause against the world's infidelity, a comforter to the saints against the world's hatred. (2.) Another expressed: He shall testify of me. He is not only an advocate, but a witness for Jesus Christ; he is one of the three that bear record in heaven, and the first of the three that bear witness on earth. 1 John v. 7, 8 . He instructed the apostles, and enabled them to work miracles; he indited the scriptures, which are the standing witnesses that testify of Christ, ch. v. 39 . The power of the ministry is derived from the Spirit, for he qualifies ministers; and the power of Christianity too, for he sanctifies Christians, and in both testifies of Christ.

II. It is here promised that the apostles also, by the Spirit's assistance, should have the honour of being Christ's witnesses ( v. 27 ): And you also shall bear witness of me, being competent witnesses, for you have been with me from the beginning of my ministry. Observe here,

1. That the apostles were appointed to be witnesses for Christ in the world. When he had said, The Spirit shall testify, he adds, And you also shall bear witness. Note, The Spirit's working is not to supersede, but to engage and encourage ours. Though the Spirit testify, ministers also must bear their testimony, and people attend to it; for the Spirit of grace witnesses and works by the means of grace. The apostles were the first witnesses that were called in the famous trial between Christ and the prince of this world, which issued in the ejectment of the intruder. This intimates, (1.) The work cut out for them; they were to attest the truth, the whole truth, and nothing but the truth, concerning Christ, for the recovering of his just right, and the maintaining of his crown and dignity. Though Christ's disciples fled when they should have been witnesses for him upon his trial before the high priest and Pilate, yet after the Spirit was poured out upon them they appeared courageous in vindication of the cause of Christ against the accusations it was loaded with. The truth of the Christian religion was to be proved very much by the evidence of matter of fact, especially Christ's resurrection, of which the apostles were in a particular manner chosen witnesses ( Acts x. 41 ), and they bore their testimony accordingly, Acts iii. 15 ; v. 32 . Christ's ministers are his witnesses. (2.) The honour put upon them hereby—that they should be workers together with God. "The Spirit shall testify of me, and you also, under the conduct of the Spirit, and in concurrence with the Spirit (who will preserve you from mistaking in that which you relate on your own knowledge, and will inform you of that which you cannot know but by revelation), shall bear witness. " This might encourage them against the hatred and contempt of the world, that Christ had honoured them, and would own them.

2. That they were qualified to be so: You have been with me from the beginning. They not only heard his public sermons, but had constant private converse with him. He went about doing good, and, while others saw the wonderful and merciful works that he did in their own town and country only, those that went about with him were witnesses of them all. They had likewise opportunity of observing the unspotted purity of his conversation, and could witness for him that they never saw in him, nor heard from him, any thing that had the least tincture of human frailty. Note. (1.) We have great reason to receive the record which the apostles gave of Christ, for they did not speak by hearsay, but what they had the greatest assurance of imaginable, 2 Pet. i. 16; 1 John i. 1, 3 . (2.) Those are best able to bear witness for Christ that have themselves been with him, by faith, hope, and love, and by living a life of communion with God in him. Ministers must first learn Christ, and then preach him. Those speak best of the things of God that speak experimentally. It is particularly a great advantage to have been acquainted with Christ from the beginning, to understand all things from the very first, Luke i. 3 . To have been with him from the beginning of our days. An early acquaintance and constant converse with the gospel of Christ will make a man like a good householder.

1 These things have I spoken unto you, that ye should not be offended. 2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. 3 And these things will they do unto you, because they have not known the Father, nor me. 4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. 5 But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? 6 But because I have said these things unto you, sorrow hath filled your heart.

Christ dealt faithfully with his disciples when he sent them forth on his errands, for he told them the worst of it, that they might sit down and count the cost. He had told them in the chapter before to expect the world's hatred; now here in these verses,

I. He gives them a reason why he alarmed them thus with the expectation of trouble: These things have I spoken unto you, that you should not be offended, or scandalized, v. 1 . 1. The disciples of Christ are apt to be offended at the cross; and the offence of the cross is a dangerous temptation, even to good men, to turn back from the ways of God, or turn aside out of them, or drive on heavily in them; to quit either their integrity or their comfort. It is not for nothing that a suffering time is called an hour of temptation. 2. Our Lord Jesus, by giving us notice of trouble, designed to take off the terror of it, that it might not be a surprise to us. Of all the adversaries of our peace, in this world of troubles, none insult us more violently, nor put our troops more into disorder, than disappointment does; but we can easily welcome a guest we expect, and being fore-warned are fore-armed—Præmoniti, præmuniti.

II. He foretels particularly what they should suffer ( v. 2 ): "Those that have power to do it shall put you out of their synagogues; and this is not the worst, they shall kill you." Ecce duo-gladii—Behold two swords drawn against the followers of the Lord Jesus.

1. The sword of ecclesiastical censure; this is drawn against them by the Jews, for they were the only pretenders to church-power. They shall cast you out of their synagogues; aposynagogous poiesousin hymas — they shall make you excommunicates. (1.) "They shall cast you out of the particular synagogues you were members of." At first, they scourged them in their synagogues as contemners of the law ( Matt. x. 17 ), and at length cast them out as incorrigible. (2.) "They shall cast you out of the congregation of Israel in general, the national church of the Jews; shall debar you from the privileges of that, put you into the condition of an outlaw," qui caput gerit lupinum—to be knocked on the head, like another wolf; "they will look upon you as Samaritans, as heathen men and publicans." Interdico tibi aqua et igne—I forbid you the use of water and fire. And were it not for the penalties, forfeitures, and incapacities, incurred hereby, it would be no injury to be thus driven out of a house infected and falling. Note, It has often been the lot of Christ's disciples to be unjustly excommunicated. Many a good truth has been branded with an anathema, and many a child of God delivered to Satan.

2. The sword of civil power: "The time cometh, the hour is come; now things are likely to be worse with you than hitherto they have been; when you are expelled as heretics, they will kill you, and think they do God service, and others will think so too." (1.) You will find them really cruel: They will kill you. Christ's sheep have been accounted as sheep for the slaughter; the twelve apostles (we are told) were all put to death, except John. Christ had said ( ch. xv. 27 ), You shall bear witness, martyreite — you shall be martyrs, shall seal the truth with your blood, your heart's blood. (2.) You will find them seemingly conscientious; they will think they do God service; they will seem latreian prospherein — to offer a good sacrifice to God; as those that cast out God's servants of old, and said, Let the Lord be glorified, Isa. lxvi. 5 . Note, [1.] It is possible for those that are real enemies to God's service to pretend a mighty zeal for it. The devil's work has many a time been done in God's livery, and one of the most mischievous enemies Christianity ever had sits in the temple of God. Nay, [2.] It is common to patronise an enmity to religion with a color of duty to God, and service to his church. God's people have suffered the greatest hardships from conscientious persecutors. Paul verily thought he ought to do what he did against the name of Jesus. This does not at all lessen the sin of the persecutors, for villanies will never be consecrated by putting the name of God to them; but it does enhance the sufferings of the persecuted, to die under the character of being enemies to God; but there will be a resurrection of names as well as of bodies at the great day.

III. He gives them the true reason of the world's enmity and rage against them ( v. 3 ): " These things will they do unto you, not because you have done them any harm, but because they have not known the Father, nor me. Let this comfort you, that none will be your enemies but the worst of men." Note, 1. Many that pretend to know God are wretchedly ignorant of him. Those that pretend to do him service thought they knew him, but it was a wrong notion they had of him. Israel transgressed the covenant, and yet cried, My God, we know thee. Hos. viii. 1, 2 . 2. Those that are ignorant of Christ cannot have any right knowledge of God. In vain do men pretend to know God and religion, while they slight Christ and Christianity. 3. Those are very ignorant indeed of God and Christ that think it an acceptable piece of service to persecute good people. Those that know Christ know that he came not into the world to destroy men's lives, but to save them; that he rules by the power of truth and love, not of fire and sword. Never was such a persecuting church as that which makes ignorance the mother of devotion.

IV. He tells them why he gave them notice of this now, and why not sooner.

1. Why he told them of it now ( v. 4 ), not to discourage them, or add to their present sorrow; nor did he tell them of their danger that they might contrive how to avoid it, but that "when the time shall come (and you may be sure it will come), you may remember that I told you. " Note, When suffering times come it will be of use to us to remember what Christ has told us of sufferings. (1.) That our belief of Christ's foresight and faithfulness may be confirmed; and, (2.) That the trouble may be the less grievous, for we were told of it before, and we took up our profession in expectation of it, so that it ought not to be a surprise to us, nor looked upon as a wrong to us. As Christ in his sufferings, so his followers in theirs, should have an eye to the fulfilling of the scripture.

2. Why he did not tell them of it sooner: " I spoke not this to you from the beginning when you and I came to be first acquainted, because I was with you. " (1.) While he was with them, he bore the shock of the world's malice, and stood in the front of the battle; against him the powers of darkness levelled all their force, not against small or great, but only against the king of Israel, and therefore he did not need to say so much to them of suffering, because it did not fall much to their share; but we do find that from the beginning he bade them prepare for sufferings; and therefore, (2.) It seems rather to be meant of the promise of another comforter. This he had said little of to them at the beginning, because he was himself with them to instruct, guide, and comfort them, and then they needed not the promise of the Spirit's extraordinary presence. The children of the bride-chamber would not have so much need of a comforter till the bridegroom should be taken away.

V. He expresses a very affectionate concern for the present sadness of his disciples, upon occasion of what he had said to them ( v. 5, 6 ): " Now I am to be no longer with you, but go my way to him that sent me, to repose there, after this fatigue; and none of you asketh me, with any courage, Whither goest thou? But, instead of enquiring after that which would comfort you, you pore upon that which looks melancholy, and sorrow has filled your heart. "

1. He had told them that he was about to leave them: Now I go my way. He was not driven away by force, but voluntarily departed; his life was not extorted from him, but deposited by him. He went to him that sent him, to give an account of his negotiation. Thus, when we depart out of this world, we go to him that sent us into it, which should make us all solicitous to live to good purposes, remembering we have a commission to execute, which must be returned at a certain day.

2. He had told them what hard times they must suffer when he was gone, and that they must not expect such an easy quiet life as they had had. Now, if these were the legacies he had to leave to them, who had left all for him, they would be tempted to think they had made a sorry bargain of it, and were, for the present, in a consternation about it, in which their master sympathizes with them, yet blames them, (1.) That they were careless of the means of comfort, and did not stir up themselves to seek it: None of you asks me, Whither goest thou? Peter had started this question ( ch. xiii. 36 ), and Thomas had seconded it ( ch. xiv. 5 ), but they did not pursue it, they did not take the answer; they were in the dark concerning it, and did not enquire further, nor seek for fuller satisfaction; they did not continue seeking, continue knocking. See what a compassionate teacher Christ is, and how condescending to the weak and ignorant. Many a teacher will not endure that the learner should ask the same question twice; if he cannot take a thing quickly, let him go without it; but our Lord Jesus knows how to deal with babes, that must be taught with precept upon precept. If the disciples here would have found that his going away was for his advancement, and therefore his departure from them should not inordinately trouble them (for why should they be against his preferment?) and for their advantage, and therefore their sufferings for him should not inordinately trouble them; for a sight of Jesus at the right hand of God would be an effectual support to them, as it was to Stephen. Note, A humble believing enquiry into the design and tendency of the darkest dispensations of Providence would help to reconcile us to them, and to grieve the less, and fear the less, because of them; it will silence us to ask, Whence came they? but will abundantly satisfy us to ask, Whither go they? for we know they work for good, Rom. viii. 28 .

26-27. (See on Joh 14:15 ; Joh 14:17 ).

1-5. These things have I spoken unto you, that ye should not be offended-- both the warnings and the encouragements just given.