Saint Augustine of Canterbury, Bishop

From your vain conversation of the tradition of your fathers. St. Peter teacheth what St. Paul repeats in many places, that it was in vain for them to hope to be saved by the ceremonies and precepts of the former law, to which their forefathers had added many unnecessary and groundless traditions. They could only hope for salvation by believing in Christ, by the price of whose precious blood they were redeemed from their sins, as they had heard by the word of the gospel preached to them. His doctrine is the same with that of St. Paul, of St. James, of St. John, and of the other apostles, that to be saved it is not enough to have faith or hope in Christ, but it must be a faith joined and working by charity, obeying the law of Christ in the spirit of charity with a sincere and brotherly love of every one, without setting our hearts upon the vanities and corruptible things of this world, remembering that all flesh is as grass, or the flowers of the field, which wither and pass away in a very short time. Thus presently vanish all riches, honours, pleasures, and all the glory of this life, but the word of God and his promises will bring us to happiness which will last for ever. (Witham)

Thus this new birth, common to you all, should form between you an union much more stable and solid than that formed in you by the ties of blood. (Bible de Vence)

13 Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; 14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance: 15 But as he which hath called you is holy, so be ye holy in all manner of conversation; 16 Because it is written, Be ye holy; for I am holy. 17 And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: 18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19 But with the precious blood of Christ, as of a lamb without blemish and without spot: 20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. 22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: 23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

Here the apostle begins his exhortations to those whose glorious state he had before described, thereby instructing us that Christianity is a doctrine according to godliness, designed to make us not only wiser, but better.

I. He exhorts them to sobriety and holiness.

1. Wherefore gird up the loins of your mind, &c., v. 13 . As if he had said, " Wherefore, since you are so honoured and distinguished, as above, Gird up the loins of your mind. You have a journey to go, a race to run, a warfare to accomplish, and a great work to do; as the traveller, the racer, the warrior, and the labourer, gather in, and gird up, their long and loose garments, that they may be more ready, prompt, and expeditious in their business, so do you by your minds, your inner man, and affections seated there: gird them, gather them in, let them not hang loose and neglected about you; restrain their extravagances, and let the loins or strength and vigour of your minds be exerted in your duty; disengage yourselves from all that would hinder you, and go on resolutely in your obedience. Be sober, be vigilant against all your spiritual dangers and enemies, and be temperate and modest in eating, drinking, apparel, recreation, business, and in the whole of your behaviour. Be sober-mined also in opinion, as well as in practice, and humble in your judgment of yourselves." And hope to the end, for the grace that is to be brought to you at the revelation of Jesus Christ. Some refer this to the last judgment, as if the apostle directed their hope to the final revelation of Jesus Christ; but it seems more natural to take it, as it might be rendered, " Hope perfectly, or thoroughly, for the grace that is brought to you in or by the revelation of Jesus Christ; that is, by the gospel, which brings life and immortality to light. Hope perfectly, trust without doubting to that grace which is now offered to you by the gospel." Learn, (1.) The main work of a Christian lies in the right management of his heart and mind; the apostle's first direction is to gird up the loins of the mind. (2.) The best Christians have need to be exhorted to sobriety. These excellent Christians are put in mind of it; it is required of a bishop ( 1 Tim. iii. 2 ), of aged men ( Tit. ii. 2 ), the young women are to be taught it, and the young men are directed to be sober-minded, Tit. ii. 4 , 6 . (3.) A Christian's work is not over as soon as he has got into a state of grace; he must still hope and strive for more grace. When he has entered the strait gate, he must still walk in the narrow way, and gird up the loins of his mind for that purpose. (4.) A strong and perfect trust in God's grace is very consistent with our best endeavours in our duty; we must hope perfectly, and yet gird up our loins, and address ourselves vigorously to the work we have to do, encouraging ourselves from the grace of Jesus Christ.

2. As obedient children, &c., v. 14 . These words may be taken as a rule of holy living, which is both positive—"You ought to live as obedient children, as those whom God hath adopted into his family, and regenerated by his grace;" and negative—"You must not fashion yourselves according to the former lusts, in your ignorance. " Or the words may be taken as an argument to press them to holiness from the consideration of what they now are, children of obedience, and what they were when they lived in lust and ignorance. Learn, (1.) The children of God ought to prove themselves to be such by their obedience to God, by their present, constant, universal obedience. (2.) The best of God's children have had their times of lust and ignorance; the time has been when the whole scheme of their lives, their way and fashion, was to accommodate and gratify their unlawful desires and vicious appetites, being grossly ignorant of God and themselves, of Christ and the gospel. (3.) Persons, when converted, differ exceedingly from what they were formerly. They are people of another fashion and manner from what they were before; their inward frame, behaviour, speech, and conversation, are much altered from what they were in times past. (4.) The lusts and extravagances of sinners are both the fruits and the signs of their ignorance.

3. But as he who hath called you, &c., v. 15, 16 . Here is a noble rule enforced by strong arguments: Be you holy in all manner of conversation. Who is sufficient for this? And yet it is required in strong terms, and enforced by three reasons, taken from the grace of God in calling us,—from his command, it is written, —and from his example. Be you holy, for I am holy. Learn, (1.) The grace of God in calling a sinner is a powerful engagement to holiness. It is a great favour to be called effectually by divine grace out of a state of sin and misery into the possession of all the blessings of the new covenant; and great favours are strong obligations; they enable as well as oblige to be holy. (2.) Complete holiness is the desire and duty of every Christian. Here is a two-fold rule of holiness: [1.] It must, for the extent of it, be universal. We must be holy, and be so in all manner of conversation; in all civil and religious affairs, in every condition, prosperous or reverse; towards all people, friends and enemies; in all our intercourse and business still we must be holy. [2.] For the pattern of it. We must be holy, as God is holy: we must imitate him, though we can never equal him. He is perfectly, unchangeably, and eternally holy; and we should aspire after such a state. The consideration of the holiness of God should oblige as to the highest degree of holiness we can attain unto. (3.) The written word of God is the surest rule of a Christian's life, and by this rule we are commanded to be holy every way. (4.) The Old-Testament commands are to be studied and obeyed in the times of the New Testament; the apostle, by virtue of a command delivered several times by Moses, requires holiness in all Christians.

4. If you call on the Father, &c., v. 17 . The apostle does not there express any doubt at all whether these Christians would call upon their heavenly Father, but supposes they would certainly do it, and from this argues with them to pass the time of their sojourning here in fear: "If you own the great God as a Father and a Judge, you ought to live the time of your sojourning here in his fear." Learn, (1.) All good Christians look upon themselves in this world as pilgrims and strangers, as strangers in a distant country, passing to another, to which they properly belong, Ps. xxxix. 12 ; Heb. xi. 13 . (2.) The whole time of our sojourning here is to be passed in the fear of God. (3.) The consideration of God as a Judge is not improper for those who can truly call him Father. Holy confidence in God as a Father, an awful fear of him as a Judge, are very consistent; to regard God as a Judge is a singular means to endear him to us as a Father. (4.) The judgment of God will be without respect of persons: According to every man's work. No external relation to him will protect any; the Jew may call God Father and Abraham father, but God will not respect persons, nor favour their cause, from personal considerations, but judge them according to their work. The works of men will in the great day discover their persons; God will make all the world to know who are his by their works. We are obliged to faith, holiness, and obedience, and our works will be an evidence whether we have complied with our obligations or not.

5. The apostle having extorted them to pass the time of their sojourning in the fear of God from this consideration, that they called on the Father, he adds ( v. 18 ) a second argument: Because or forasmuch as you were not redeemed with corruptible things, &c. Herein he puts them in mind, (1.) That they were redeemed, or bought back again, by a ransom paid to the Father. (2.) What the price paid for their redemption was: Not with corruptible things, as silver and gold, but with the precious blood of Christ. (3.) From what they were redeemed: From a vain conversation received by tradition. (4.) They knew this: Forasmuch as you know, and cannot pretend ignorance of this great affair. Learn, [1.] The consideration of our redemption ought to be a constant and powerful inducement to holiness, and the fear of God. [2.] God expects that a Christian should live answerably to what he knows, and therefore we have great need to be put in mind of what we already know, Ps. xxxix. 4 . [3.] Neither silver nor gold, nor any of the corruptible things of this world, can redeem so much as one soul. They are often snares, temptations, and hindrances to man's salvation, but they can by no means purchase or procure it; they are corruptible, and therefore cannot redeem an incorruptible and immortal soul. [4.] The blood of Jesus Christ is the only price of man's redemption. The redemption of man is real, not metaphorical. We are bought with a price, and the price is equal to the purchase, for it is the precious blood of Christ; it is the blood of an innocent person, a lamb without blemish and without spot, whom the paschal lamb represented, and of an infinite person, being the Son of God, and therefore it is called the blood of God, Acts xx. 28 . [5.] The design of Christ in shedding his most precious blood was to redeem us, not only from eternal misery hereafter, but from a vain conversation in this world. That conversation is vain which is empty, frivolous, trifling, and unserviceable to the honour of God, the credit of religion, the conviction of unbelievers, and the comfort and satisfaction of a man's own conscience. Not only the open wickedness, but the vanity and unprofitableness of our conversation are highly dangerous. [6.] A man's conversation may carry an appearance of devotion, and may plead antiquity, custom, and tradition, in its defence, and yet after all be a most vain conversation. The Jews had a deal to say from these heads, for all their formalities; and yet their conversation was so vain that only the blood of Christ could redeem them from it. Antiquity is no certain rule of verity, nor is it a wise resolution, "I will live and die in such a way, because my forefathers did so."

6. Having mentioned the price of redemption, the apostle goes on to speak of some things relating both to the Redeemer and the redeemed, v. 20, 21 .

(1.) The Redeemer is further described, not only as a Lamb without spot, but as one, [1.] That was fore-ordained before the foundation of the world, fore-ordained or foreknown. When prescience is ascribed to God, it implies more than bare prospect or speculation. It imports an act of the will, a resolution that the thing shall be, Acts ii. 23 . God did not only foreknow, but determine and decree, that his Son should die for man, and this decree was before the foundation of the world. Time and the world began together; before the commencement of time there was nothing but eternity. [2.] That was manifested in these last days for them. He was manifested or demonstrated to be that Redeemer whom God had fore-ordained. He was manifested by his birth, by his Father's testimony, and by his own works, especially by his resurrection from the dead, Rom. i. 4 . "This was done in these last times of the New Testament and of the gospel, for you, you Jews, you sinners, you afflicted ones; you have the comfort of the manifestation and appearance of Christ, if you believe on him." [3.] That was raised from the dead by the Father, who gave him glory. The resurrection of Christ, considered as an act of power, is common to all the three persons, but as an act of judgment it is peculiar to the Father, who as a Judge released Christ, raised him from the grave, and gave him glory, proclaimed him to all the world to be his Son by his resurrection from the dead, advanced him to heaven, crowned him with glory and honour, invested him with all power in heaven and earth, and glorified him with that glory which he had with God before the world was.

(2.) The redeemed are also described here by their faith and hope, the cause of which is Jesus Christ: " You do by him believe in God —by him as the author, encourager, support, and finisher of your faith; your faith and hope now may be in God, as reconciled to you by Christ the Mediator."

(3.) From all this we learn, [1.] The decree of God to send Christ to be a Mediator was from everlasting, and was a just and merciful decree, which yet does not at all excuse man's sin in crucifying him, Acts ii. 23 . God had purposes of special favour towards his people long before he made any manifestations of such grace to them. [2.] Great is the happiness of the last times in comparison with what the former ages of the world enjoyed. The clearness of light, the supports of faith, the efficacy of ordinances, and the proportion of comforts—these are all much greater since the manifestation of Christ than they were before. Our gratitude and services should be suitable to such favours. [3.] The redemption of Christ belongs to none but true believers. A general impetration is asserted by some and denied by others, but none pretend to a general application of Christ's death for the salvation of all. Hypocrites and unbelievers will be ruined for ever, notwithstanding the death of Christ. [4.] God in Christ is the ultimate object of a Christian's faith, which is strongly supported by the resurrection of Christ, and the glory that did follow.

II. He exhorts them to brotherly love.

1. He supposes that the gospel had already had such an effect upon them as to purify their souls while they obeyed it through the Spirit, and that it had produced at least an unfeigned love of the brethren; and thence he argues with them to proceed to a higher degree of affection, to love one another with a pure heart fervently, v. 22 . Learn, (1.) It is not to be doubted but that every sincere Christian purifies his soul. The apostle takes this for granted: Seeing you have, &c. To purify the soul supposes some great uncleanness and defilement which had polluted it, and that this defilement is removed. Neither the Levitical purifications under the law, nor the hypocritical purifications of the outward man, can effect this. (2.) The word of God is the great instrument of a sinner's purification: Seeing you have purified your souls in obeying the truth. The gospel is called truth, in opposition to types and shadows, to error and falsehood. This truth is effectual to purify the soul, if it be obeyed, John xvii. 17 . Many hear the truth, but are never purified by it, because they will not submit to it nor obey it. (3.) The Spirit of God is the great agent in the purification of man's soul. The Spirit convinces the soul of its impurities, furnishes those virtues and graces that both adorn and purify, such as faith ( Acts xv. 9 ), hope ( 1 John iii. 3 ), the fear of God ( Ps. xxxiv. 9 ), and the love of Jesus Christ. The Spirit excites our endeavours, and makes them successful. The aid of the Spirit does not supersede our own industry; these people purified their own souls, but it was through the Spirit. (4.) The souls of Christians must be purified before they can so much as love one another unfeignedly. There are such lusts and partialities in man's nature that without divine grace we can neither love God nor one another as we ought to do; there is no charity but out of a pure heart. (5.) It is the duty of all Christians sincerely and fervently to love one another. Our affection to one another must be sincere and real, and it must be fervent, constant, and extensive.

24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: 25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

The apostle having given an account of the excellency of the renewed spiritual man as born again, not of corruptible but incorruptible seed, he now sets before us the vanity of the natural man, taking him with all his ornaments and advantages about him: For all flesh is as grass, and all the glory of man as the flower of grass; and nothing can make him a solid substantial being, but the being born again of the incorruptible seed, the word of God, which will transform him into a most excellent creature, whose glory will not fade like a flower, but shine like an angel; and this word is daily set before you in the preaching of the gospel. Learn, 1. Man, in his utmost flourish and glory, is still a withering, fading, dying creature. Take him singly, all flesh is grass. In his entrance into the world, in his life and in his fall, he is similar to grass, Job xiv. 2 ; Isa. xl. 6, 7 . Take him in all his glory, even this is as the flower of grass; his wit, beauty, strength, vigour, wealth, honour—these are but as the flower of grass, which soon withers and dies away. 2. The only way to render this perishing creature solid and incorruptible is for him to entertain and receive the word of God; for this remains everlasting truth, and, if received, will preserve him to everlasting life, and abide with him for ever. 3. The prophets and apostles preached the same doctrine. This word which Isaiah and others delivered in the Old Testament is the same which the apostles preached in the New.

18. Another motive to reverential, vigilant fear ( 1Pe 1:17 ) of displeasing God, the consideration of the costly price of our redemption from sin. Observe, it is we who are bought by the blood of Christ, not heaven. The blood of Christ is not in Scripture said to buy heaven for us: heaven is the "inheritance" ( 1Pe 1:4 ) given to us as sons, by the promise of God.

corruptible-- Compare 1Pe 1:7 , "gold that perisheth," 1Pe 1:23 .

silver and gold-- Greek, "or." Compare Peter's own words, Ac 3:6 : an undesigned coincidence.

redeemed-- Gold and silver being liable to corruption themselves, can free no one from spiritual and bodily death; they are therefore of too little value. Contrast 1Pe 1:19 , Christ's "precious blood." The Israelites were ransomed with half a shekel each, which went towards purchasing the lamb for the daily sacrifice ( Ex 30:12-16 ; compare Nu 3:44-51 ). But the Lamb who redeems the spiritual Israelites does so "without money or price." Devoted by sin to the justice of God, the Church of the first-born is redeemed from sin and the curse with Christ's precious blood ( Mt 20:28 ; 1Ti 2:6 ; Tit 2:14 ; Re 5:9 ). In all these passages there is the idea of substitution, the giving of one for another by way of a ransom or equivalent. Man is "sold under sin" as a slave; shut up under condemnation and the curse. The ransom was, therefore, paid to the righteously incensed Judge, and was accepted as a vicarious satisfaction for our sin by God, inasmuch as it was His own love as well as righteousness which appointed it. An Israelite sold as a bond-servant for debt might be redeemed by one of his brethren. As, therefore, we could not redeem ourselves, Christ assumed our nature in order to become our nearest of kin and brother, and so our God or Redeemer. Holiness is the natural fruit of redemption "from our vain conversation"; for He by whom we are redeemed is also He for whom we are redeemed. "Without the righteous abolition of the curse, either there could be found no deliverance, or, what is impossible, the grace and righteousness of God must have come in collision" [Steiger]; but now, Christ having borne the curse of our sin, frees from it those who are made God's children by His Spirit.

vain-- self-deceiving, unreal, and unprofitable: promising good which it does not perform. Compare as to the Gentiles, Ac 14:15 ; Ro 1:21 ; Ep 4:17 ; as to human philosophers, 1Co 3:20 ; as to the disobedient Jews, Jr 4:14 .

conversation-- course of life. To know what our sin is we must know what it cost.

received by tradition from your fathers-- The Jews' traditions. "Human piety is a vain blasphemy, and the greatest sin that a man can commit" [Luther]. There is only one Father to be imitated, 1Pe 1:17 ; compare Mt 23:9 , the same antithesis [Bengel].

19. precious-- of inestimable value. The Greek order is, "With precious blood, as of a lamb without blemish (in itself) and without spot (contracted by contact with others), (even the blood) of Christ." Though very man, He remained pure in Himself ("without blemish"), and uninfected by any impression of sin from without ("without spot"), which would have unfitted Him for being our atoning Redeemer: so the passover lamb, and every sacrificial victim; so too, the Church, the Bride, by her union with Him. As Israel's redemption from Egypt required the blood of the paschal lamb, so our redemption from sin and the curse required the blood of Christ; "foreordained" ( 1Pe 1:20 ) from eternity, as the passover lamb was taken up on the tenth day of the month.

20. God's eternal foreordination of Christ's redeeming sacrifice, and completion of it in these last times for us, are an additional obligation on us to our maintaining a holy walk, considering how great things have been thus done for us. Peter's language in the history corresponds with this here: an undesigned coincidence and mark of genuineness. Redemption was no afterthought, or remedy of an unforeseen evil, devised at the time of its arising. God's foreordaining of the Redeemer refutes the slander that, on the Christian theory, there is a period of four thousand years of nothing but an incensed God. God chose us in Christ before the foundation of the world ( Ep 1:4 ).

manifest-- in His incarnation in the fulness of the time. He existed from eternity before He was manifested.

in these last times-- 1Co 10:11 , "the ends of the world." This last dispensation, made up of "times" marked by great changes, but still retaining a general unity, stretches from Christ's ascension to His coming to judgment.

21. by him-- Compare "the faith which is by Him," Ac 3:16 . Through Christ: His Spirit, obtained for us in His resurrection and ascension, enabling us to believe. This verse excludes all who do not "by Him believe in God," and includes all of every age and clime that do. Literally, "are believers in God." "To believe IN (Greek, 'eis') God" expresses an internal trust: "by believing to love God, going INTO Him, and cleaving to Him, incorporated into His members. By this faith the ungodly is justified, so that thenceforth faith itself begins to work by love" [P. Lombard]. To believe ON (Greek, "epi," or dative case) God expresses the confidence, which grounds itself on God, reposing on Him. "Faith IN (Greek, 'en') His blood" ( Ro 3:25 ) implies that His blood is the element IN which faith has its proper and abiding place. Compare with this verse, Ac 20:21 , "Repentance toward (Greek, 'eis,' 'into,' turning towards and going into) God and faith toward (Greek, 'eis,' 'into') Christ": where, as there is but one article to both repentance and faith, the two are inseparably joined as together forming one truth; where "repentance" is, there "faith" is; when one knows God the Father spiritually, then he must know the Son by whom alone we can come to the Father. In Christ we have life: if we have not the doctrine of Christ, we have not God. The only living way to God is through Christ and His sacrifice.

that raised him-- The raising of Jesus by God is the special ground of our "believing": (1) because by it God declared openly His acceptance of Him as our righteous substitute; (2) because by it and His glorification He received power, namely, the Holy Spirit, to impart to His elect "faith": the same power enabling us to believe as raised Him from the dead. Our faith must not only be IN Christ, but BY and THROUGH Christ. "Since in Christ's resurrection and consequent dominion our safety is grounded, there 'faith' and 'hope' find their stay" [Calvin].

that your faith and hope might be in God-- the object and effect of God's raising Christ. He states what was the actual result and fact, not an exhortation, except indirectly. Your faith flows from His resurrection; your hope from God's having "given Him glory" (compare 1Pe 1:11 , "glories"). Remember God's having raised and glorified Jesus as the anchor of your faith and hope in God, and so keep alive these graces. Apart from Christ we could have only feared, not believed and hoped in God. Compare 1Pe 1:3 , 7-9 , 13 , on hope in connection with faith; love is introduced in 1Pe 1:22 .

22. purified ... in obeying the truth-- Greek, "in your (or 'the') obedience of (that is, 'to') the truth (the Gospel way of salvation)," that is, in the fact of your believing. Faith purifies the heart as giving it the only pure motive, love to God ( Ac 15:9 ; Ro 1:5 , "obedience to the faith").

through the Spirit-- omitted in the oldest manuscripts. The Holy Spirit is the purifier by bestowing the obedience of faith ( 1Pe 1:2 ; 1Co 12:3 ).

unto-- with a view to: the proper result of the purifying of your hearts by faith. "For what end must we lead a chaste life? That we may thereby be saved? No: but for this, that we may serve our neighbor" [Luther].

unfeigned-- 1Pe 2:1 , 2 , "laying aside ... hypocrisies ... sincere."

love of the brethren-- that is, of Christians. Brotherly love is distinct from common love. "The Christian loves primarily those in Christ; secondarily, all who might be in Christ, namely, all men, as Christ as man died for all, and as he hopes that they, too, may become his Christian brethren" [Steiger]. Bengel remarks that as here, so in 2Pe 1:5-7 , "brotherly love" is preceded by the purifying graces, "faith, knowledge, and godliness," &c. Love to the brethren is the evidence of our regeneration and justification by faith.

love one another-- When the purifying by faith into love of the brethren has formed the habit, then the act follows, so that the "love" is at once habit and act.

with a pure heart-- The oldest manuscripts read, "(love) from the heart."

fervently-- Greek, "intensely": with all the powers on the stretch ( 1Pe 4:8 ). "Instantly" ( Ac 26:7 ).

23. Christian brotherhood flows from our new birth of an imperishable seed, the abiding word of God. This is the consideration urged here to lead us to exercise brotherly love. As natural relationship gives rise to natural affection, so spiritual relationship gives rise to spiritual, and therefore abiding love, even as the seed from which it springs is abiding, not transitory as earthly things.

of ... of ... by-- "The word of God" is not the material of the spiritual new birth, but its mean or medium. By means of the word the man receives the incorruptible seed of the Holy Spirit, and so becomes one "born again": Joh 3:3-5 , "born of water and the Spirit": as there is but one Greek article to the two nouns, the close connection of the sign and the grace, or new birth signified is implied. The word is the remote and anterior instrument; baptism, the proximate and sacramental instrument. The word is the instrument in relation to the individual; baptism, in relation to the Church as a society ( Jas 1:18 ). We are born again of the Spirit, yet not without the use of means, but by the word of God. The word is not the beggeting principle itself, but only that by which it works: the vehicle of the mysterious germinating power [Alford].

which liveth and abideth for ever-- It is because the Spirit of God accompanies it that the word carries in it the germ of life. They who are so born again live and abide for ever, in contrast to those who sow to the flesh. "The Gospel bears incorruptible fruits, not dead works, because it is itself incorruptible" [Bengel]. The word is an eternal divine power. For though the voice or speech vanishes, there still remains the kernel, the truth comprehended in the voice. This sinks into the heart and is living; yea, it is God Himself. So God to Moses, Ex 4:12 , "I will be with thy mouth" [Luther]. The life is in God, yet it is communicated to us through the word. "The Gospel shall never cease, though its ministry shall" [Calovius]. The abiding resurrection glory is always connected with our regeneration by the Spirit. Regeneration beginning with renewing man's soul at the resurrection, passes on to the body, then to the whole world of nature.

24. Scripture proof that the word of God lives for ever, in contrast to man's natural frailty. If ye were born again of flesh, corruptible seed, ye must also perish again as the grass; but now that from which you have derived life remains eternally, and so also will render you eternal.

flesh-- man in his mere earthly nature.

as-- omitted in some of the oldest manuscripts.

of man-- The oldest manuscripts read, "of it" (that is, of the flesh). "The glory" is the wisdom, strength, riches, learning, honor, beauty, art, virtue, and righteousness of the NATURAL man (expressed by "flesh"), which all are transitory ( Joh 3:6 ), not OF MAN (as English Version reads) absolutely, for the glory of man, in his true ideal realized in the believer, is eternal.

withereth-- Greek, aorist: literally, "withered," that is, is withered as a thing of the past. So also the Greek for "falleth" is "fell away," that is, is fallen away: it no sooner is than it is gone.

thereof-- omitted in the best manuscripts and versions. "The grass" is the flesh: "the flower" its glory.

25. ( Psa 119:89 .)

(ver. 12). Abiding yet in captivity, they behold those flocks, or rather, the one flock of all its citizens, gathered from all sides into that city; they see the joy of the mass, now after threshings and winnowings placed in the garner, fearing nothing, suffering no toil nor trouble; and, as yet abiding here, in the midst of the threshing they send forward their joy of hope, and pant for it, joining as it were their hearts to the Angels of God, and to that people which shall abide with them in joy for ever. For what wilt thou then do, O Jerusalem? Surely toil and groaning will pass away. What wilt thou do? wilt thou plough, or sow, or plant vines, or make voyages, or trade? What wilt thou do? Will it still be thy duty to be engaged in the works thou now doest, good though they are, and spring from mercy? Consider thy numbers, consider on all sides thy company: see whether any hungers, for thee to give bread to; see whether any thirsts, for thee to give a cup of cold water to; see whether any is a stranger, for thee to take in; see whether any is sick, for thee to visit; see whether any is at strife, for thee to reconcile him; see whether any is dying, for thee to bury him. What then wilt thou do? "Praise in unison, O Jerusalem, thy God." Behold, this is thy business. As is wont to be said in inscriptions, "Use it and be happy."

18. Be ye Jerusalem; remember of whom it is said, "Lord, in Thy city their image Thou shalt bring to nought." These are they who now rejoice in such pomps; among them are they who have not come hither to-day because there is a show. To whom is it a gift? to whom is it a loss? or why is it a gift? why is it a loss? For not they only who exhibit such shows are smitten with loss, but with much greater loss are they smitten who delight in gazing on them. The former have their chest drained of its gold, the latter have their breast robbed of the riches of righteousness. Most of the exhibiters of shows have to mourn for selling their estates; how ought the sinners to mourn, for losing their souls: Was it then for this that the Lord cried out on the Lord's Day, "Watch ye," that to-day men should watch in this way. I beseech you, ye citizens of Jerusalem, I beseech you by the peace of Jerusalem, by the Redeemer, the Builder, the Ruler of Jerusalem, that ye address your prayers to God for them. May they see, may they feel, that they are trifling; and, intent as they are on the sights which please them, may at length look on themselves, and be displeased. For in many we rejoice that this has already been done: and once we too sat there and were mad: and how many think we now sit there, who shall yet be, not only Christians, but also Bishops! From what is past, we conjecture what is to be: from what has already been done, we announce beforehand what God will do. Let your prayers be wakeful, ye groan not for nothing. Certainly they who have already escaped, praying for those who are still in danger, because they too having been among those in danger, are heard; and God shall drag His people out of the captivity of Babylon; by all means He shall redeem and deliver them, and the number of the saints who bear the image of God shall be perfected...."Praise in unison," because thou consistest of many: "praise," because thou hast been made one. "We being many," saith the Apostle, "are one in Christ." As then we are many, "we praise in unison;" as we are one, we "praise." The same are many and one, because He in whom they are one is ever One.

19. Wherefore, saith this Jerusalem, do I praise in unison the Lord, and, as Sion, praise my God? Jerusalem is the same as Sion. For different reasons has it the two names. Jerusalem meaneth "visions of peace;" Sion meaneth "watching." See whether these words do not sound like sights; that the Gentiles may not think that they have sights and we have none. Sometimes after the theatre or amphitheatre breaks up, when the crowd of lost ones begins to be vomited forth from that den, sometimes, retaining in their minds images of their vain amusements, and feeding their memory with things not only useless but even hurtful, rejoicing in them as if they were sweet, while they are really deadly; they see often, it may be, the servants of God pass by, they recognise them by their garb or headdress, or they know them by sight, and they say to one another, or inwardly, "Wretched people, how much they lose!" Brethren, let us return their good will (for they do mean it well) with prayers to the Lord. They wish us well; but "he that loveth iniquity, hateth his own soul." If he hateth his own soul, how shall he love my soul? Yet with a perverse, and empty, and vain good will, if indeed it may be called good will, they grieve that we lose what they love: let us pray that they lose not what we love. Behold of what character that Jerusalem is to be which he exhorteth to praise, or rather foreseeth will praise. For the praises of that city, when we shall see and love and praise, will not need to be urged on and stirred up by the voice of prophecy; but the Prophets now say this, to drink in as far as while they remain in this flesh they can, the future joys of the blessed, and then giving them forth into our ears, to arouse in us love of that city. Let us burn with longing, let us not be slothful in spirit. "Praise thy God, O Sion."

20. He saith, "He hath made strong the bars of thy gates"

(ver. 13). The making bars strong is not for open gates, but shut ones, wherefore most manuscripts read, "He hath made strong the bolts of thy gates." Observe, beloved. He biddeth Jerusalem when closed in to praise the Lord. We praise in unison now, we praise now; but it is amid offences. Many where we wish not, enter in: many though we wish it not, go out: therefore offences are frequent. "And because iniquity hath abounded," saith the Truth, "the love of many waxeth cold:" because men come in whom we cannot discern, because men go out whom we cannot retain. Wherefore is this? Because not yet is there perfection, not yet is there the bliss that shall be. Wherefore is this? Because as yet it is the threshing-floor, not yet the garner. What therefore will be then, save no fear that aught of this kind will happen? He said not only, He hath set, but, "He hath made strong the bars of thy gates." Let none go out, let none come in. Let none go out, we rejoice: let none come in, we fear. Nay, fear not this: when thou hast entered it will be said: only be thou in the number of virgins, who carried their oil with them....

21. "He hath blessed thy children within thee." Who? He "who hath set peace as thy borders." How ye all exult! Love peace, my brethren. Greatly are we delighted, when the love of peace crieth from your hearts. How greatly doth it delight you! I had said nothing: I had explained nothing: I but read the verse, and ye shouted. What was it that shouted in you? The love of peace....children of the kingdom, O citizens of Jerusalem, in Jerusalem is the vision of peace: and all who love peace are blest in her, and they enter in, when the doors are being shut, and the bars made strong. This, which when but named ye so love and esteem, this follow after, this long for: this love in your home, in your business, in your wives, in your sons, in your slaves, in your friends, in your enemies....

22. What ye cried out a while ago at the very mention of peace, ye cried from longing: your cry was from thirst, not from fulness; for there will be perfect righteousness where will be perfect peace. Now we hunger and thirst after righteousness. "They shall be filled." How shall they be filled? When we have arrived at peace. Therefore when he had said, "Who hath set peace for thy borders," because there is fulness and no want, he added at once, "and filleth thee with the fat of wheat"

(ver. 14)....

23. "Who sendeth forth His Word to the earth"

(ver. 15). Behold, on earth we toil, weary, fainting, sluggish, cold: when should we be raised up to the fat of wheat that satisfieth, did not He send His Word to the earth, whereby we were weighed down, to the earth, whereby we were hindered from returning? He sent His Word, He deserted us not even in the wilderness, He rained manna from heaven. "Who sendeth forth His Word to the earth;" and to earth His Word came. How? or what is His Word? "Even unto swiftness His Word runneth." He said not, "His Word is swift," but, "His Word runneth even unto swiftness." Let us understand, my brethren: He could not have chosen a better word. He who is hot grows hot by heat, he who is cold grows cold by cold, he who is swift becometh swift by swiftness....To what degree then doth it run? "Even to swiftness." Increase as much as you will the swiftness of the Word, and say, It is as swift as this or that, as birds, as the winds, as the Angels; is any of these as great as swiftness itself, "even unto swiftness"? What is swiftness itself, brethren? It is everywhere; it is not in part. This belongeth to the Word of God, not to be in part, to be everywhere by Himself the Word, whereby He is "the Power of God and the Wisdom of God," before He had taken flesh upon Him. If we think of God in the Form of God, the Word equal to the Father, this is the Wisdom of God, of which is said, "It reacheth from one end to the other mightily." What mighty speed! "It reacheth from one end to the other mightily."...

24. We then are burdened by the sluggishness of this cold body, and the bonds of this earthly and corruptible life; have we no hope of receiving "the Word," which "runneth even unto swiftness"? or hath abandoned us, though by the body we are depressed to the lowest depths? Did not He predestinate us, before we were born in this mortal and sluggish body? He then, who predestinated us, gave snow to the earth, even ourselves. For now let us come to those somewhat obscure verses of the Psalm, let those entanglements begin to be unrolled. Behold, we are sluggish on this earth, and are as it were frozen here. And just as happens to the flakes of snow, for they freeze above, then fall down; so as love groweth cold, human nature falleth down to this earth, and involved in a sluggish body becometh like snow. But in that snow are predestined sons of God. For, "He giveth snow like wool"

(ver. 19). What "Righteousnesses," what "Judgments"? Because whatever mankind had suffered here before, when it was "snow" and "mist" and "crystal," it suffered for the deserts of its pride and uplifting against God. Let us go back to the origin of our fall, and see that most truly is it sung in the Psalm, "Before I was troubled I went wrong." But he who says, "Before I was troubled I went wrong," saith also, "It is good for me that Thou hast humbled me, that I may learn Thy Righteousnesses." These righteousnesses Jacob learnt from God, who made him to wrestle with an Angel; under the guise of which Angel, God Himself wrestled with him. He held Him, he exerted violence to hold Him, he prevailed to hold Him: He caused Himself to be held, in mercy, not in weakness. Jacob therefore wrestled, and prevailed: he held Him and when he seemed to have conquered Him asked to be blessed of Him. How did he understand with Whom he had wrestled, Whom he had held? Wherefore did he wrestle violently, and hold Him? Because "the kingdom of heaven suffereth violence, and the violent take it by force." Wherefore then did he wrestle? Because it is with toil. Wherefore do we with difficulty hold, what we so easily lose? Lest, easily getting back what we have lost, we learn to lose that which we hold. Let man have toil to hold: he will hold firmly, what he has only held after toil. These His judgments therefore God manifested to Jacob and Israel....

29. "He hath not done so to the whole race"

(ver. 20). Let none deceive you: it is not announced to any nation, this judgment of God; namely, how the righteous and the unrighteous suffer, how all suffer for their deserts, how the righteous themselves are freed by the grace of God, not in their own merits. This is not announced to the whole race, but only to Jacob, only to Israel. What then do we, if He hath not announced it to the whole race, but only to Jacob, only to Israel? Where will we be? In Jacob. "He hath not manifested His judgments to them." To whom? To all nations. How then are the "snows" called, when the crystal is melted? How are the nations called, now Paul is justified? How, save to be in Jacob? The wild olive is cut off from its stock, to be grafted into the olive: now they belong to the olive, no longer ought they to be called nations, but one nation in Christ, the nation of Jacob, the nation of Israel...What is Israel? "Seeing God." Where shall he see God? In peace. What peace? The peace of Jerusalem; for, saith he, "He hath set peace for thy borders." There shall we praise: there shall we all be one, in One, unto One: for then, though many, we shall not be scattered.

or Hebrew Psalm cxlvii. Ver. 12. Alleluia. This word is not in Hebrew. (Haydock) --- Many with the Septuagint add, "of Aggæus and Zacharias." (Calmet) --- The psalm has the same object in view as the preceding. (Berthier) --- The Fathers explain it of the Church, and of heaven. (Calmet) --- Sion. This place was highly favoured before the captivity, and rebuilt afterwards so as to enjoy many blessings. But all this was only a figure of the privileges belong to the Church, and to the heavenly Sion, the true vision of peace. (Worthington) --- The earthly Jerusalem was too often faithless; (Galatians iv. 26., and Hebrews xii. 22.) so that the psalmist cannot have it alone in view. (Berthier)

or Hebrew Psalm cxlvii. Ver. 13. Within thee. Jerusalem was better fortified than (Haydock) other cities. But the Church is built upon a rock, and enriched with many graces, while heaven is free from all danger, and its inhabitants secure. (Worthington) --- Nehemias re-peopled the city, which he had surrounded with walls, (Calmet) despising the sarcasms of his enemies, 2 Esdras vii. 4.

or Hebrew Psalm cxlvii. Ver. 14. Peace. To obtain this, the peace of Jesus Christ must triumph in our hearts, Colossians iii. 15. (Haydock) --- Borders. People perceiving that Assuerus favoured the Jews, durst no longer attack them, 2 Esdras vi. 16. (Calmet) --- They enjoyed peace and plenty. In the Church we have remission of sin in baptism and penance, and the spiritual food of Christ's body and blood in the blessed Eucharist, with the graces of the other sacraments. In heaven peace and joy subsist for ever. (Worthington) --- Fat. The best (Haydock) of all sorts of fruit. (Theodoret) --- The Fathers understand the blessed Eucharist, or the holy Scriptures. (St. Augustine, &c.) (Calmet)

or Hebrew Psalm cxlvii. Ver. 15. Speech. Rain, (Kimchi) Jesus Christ, (St. Augustine) or the gospel, (St. Hilary; St. Jerome) which was presently propagated over all the earth, Romans x. 18. (Worthington) --- God's commands are instantly obeyed. (Haydock) --- No sooner did he speak to Saul, but he was converted, Acts ix. 4., and Hebrews iv. 12. (Berthier)

or Hebrew Psalm cxlvii. Ver. 19. Jacob. These spiritual blessings pertain only to the true Church. (Worthington)

PSALM CXLVII. (LAUDA JERUSALEM.)

The Church is called upon to praise God for his peculiar graces and favours to his people. In the Hebrew, this psalm is joined to the foregoing.

or Hebrew Psalm cxlvii. Ver. 20. Them. He hath not announced his decrees to them. This glory was reserved for Israel, Deuteronomy iv. 7. (Calmet) --- The written law was granted to the latter. Yet God had sufficiently manifested his will to all mankind, so that they must also appear before his tribunal. (St. Chrysostom) (Berthier) --- Alleluia. Considering that all were in the mass of sin, and that God justly let many perish; those whom he justifies are more bound to praise him; and therefore the prophet concludes this and the following psalms with Alleluia. (Worthington) --- Christians, and particularly Catholics, are most concerned, since many have rebelled against the light of faith, (Berthier) and abuse the gift of the holy Scriptures. (Haydock)

12 Praise the Lord , O Jerusalem; praise thy God, O Zion. 13 For he hath strengthened the bars of thy gates; he hath blessed thy children within thee. 14 He maketh peace in thy borders, and filleth thee with the finest of the wheat. 15 He sendeth forth his commandment upon earth: his word runneth very swiftly. 16 He giveth snow like wool: he scattereth the hoarfrost like ashes. 17 He casteth forth his ice like morsels: who can stand before his cold? 18 He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow. 19 He showeth his word unto Jacob, his statutes and his judgments unto Israel. 20 He hath not dealt so with any nation: and as for his judgments, they have not known them. Praise ye the Lord .

Jerusalem, and Zion, the holy city, the holy hill, are here called upon to praise God, v. 12 . For where should praise be offered up to God but where his altar is? Where may we expect that glory should be given to him but in the beauty of holiness? Let the inhabitants of Jerusalem praise the Lord in their own houses; let the priests and Levites, who attend in Zion, the city of their solemnities, in a special manner praise the Lord. They have more cause to do it than others, and they lie under greater obligations to do it than others; for it is their business, it is their profession. " Praise thy God, O Zion! he is thine, and therefore thou art bound to praise him; his being thine includes all happiness, so that thou canst never want matter for praise." Jerusalem and Zion must praise God,

I. For the prosperity and flourishing state of their civil interests, v. 13, 14 . 1. For their common safety. They had gates, and kept their gates barred in times of danger; but that would not have been an effectual security to them if God had not strengthened the bars of their gates and fortified their fortifications. The most probable means we can devise for our own preservation will not answer the end, unless God give his blessing with them; we must therefore in the careful and diligent use of those means, depend upon him for that blessing, and attribute the undisturbed repose of our land more to the wall of fire than to the wall of water round about us, Zech. ii. 5 . 2. For the increase of their people. This strengthens the bars of the gates as much as any thing: He hath blessed thy children within thee, with that first and great blessing, Be fruitful, and multiply, and replenish the land. It is a comfort to parents to see their children blessed of the Lord ( Isa. lxi. 9 ), and a comfort to the generation that is going off to see the rising generation numerous and hopeful, for which blessing God must be blessed. 3. For the public tranquillity, that they were delivered from the terrors and desolations of war: He makes peace in thy borders, by putting an end to the wars that were, and preventing the wars that were threatened and feared. He makes peace within thy borders, that is, in all parts of the country, by composing differences among neighbours, that there may be no intestine broils and animosities, and upon thy borders, that they may not be attacked by invasions from abroad. If there be trouble any where, it is in the borders, the marches of a country; the frontier-towns lie most exposed, so that, if there be peace in the borders, there is a universal peace, a mercy we can never be sufficiently thankful for. 4. For great plenty, the common effect of peace: He filleth thee with the finest of the wheat —wheat, the most valuable grain, the fat, the finest of that, and a fulness thereof. What would they more? Canaan abounded with the best wheat ( Deut. xxxii. 14 ) and exported it to the countries abroad, as appears, Ezek. xxvii. 17 . The land of Israel was not enriched with precious stones nor spices, but with the finest of the wheat, with bread, which strengthens man's heart. This made it the glory of all lands, and for this God was praised in Zion.

II. For the wonderful instances of his power in the weather, particularly the winter-weather. He that protects Zion and Jerusalem is that God of power from whom all the powers of nature are derived and on whom they depend, and who produces all the changes of the seasons, which, if they were not common, would astonish us.

1. In general, whatever alterations there are in this lower world (and it is that world that is subject to continual changes) they are produced by the will, and power, and providence of God ( v. 15 ): He sendeth forth his commandment upon earth, as one that has an incontestable authority to give orders, and innumerable attendants ready to carry his orders and put them in execution. As the world was at first made, so it is still upheld and governed, by a word of almighty power. God speaks and it is done, for all are his servants. That word takes effect, not only surely, but speedily. His word runneth very swiftly, for nothing can oppose or retard it. As the lightning, which passes through the air in an instant, such is the word of God's providence, and such the word of his grace, when it is sent forth with commission, Luke xvii. 24 . Angels, who carry his word and fulfil it, fly swiftly, Dan. ix. 21 .

2. In particular, frosts and thaws are both of them wonderful changes, and in both we must acknowledge the word of his power.

(1.) Frosts are from God. With him are the treasures of the snow and the hail ( Job xxxviii. 22, 23 ), and out of these treasures he draws as he pleases. [1.] He giveth snow like wool. It is compared to wool for its whiteness ( Isa. i. 18 ), and its softness; it falls silently, and makes no more noise than the fall of a lock of wool; it covers the earth, and keeps it warm like a fleece of wool, and so promotes its fruitfulness. See how God can work by contraries, and bring meat out of the eater, can warm the earth with cold snow. [2.] He scatters the hoar-frost, which is dew congealed, as the snow and hail are rain congealed. This looks like ashes scattered upon the grass, and is sometimes prejudicial to the products of the earth and blasts them as if it were hot ashes, Ps. lxxviii. 47 . [3.] He casts forth his ice like morsels, which may be understood either of large hail-stones, which are as ice in the air, or of the ice which covers the face of the waters, and when it is broken, though naturally it was as drops of drink, it is as morsels of meat, or crusts of bread. [4.] When we see the frost, and snow, and ice, we feel it in the air: Who can stand before his cold? The beasts cannot; they retire into dens ( Job xxxvii. 8 ); they are easily conquered then, 2 Sam. xxiii. 20 . Men cannot, but are forced to protect themselves by fires, or furs, or both, and all little enough where and when the cold is in extremity. We see not the causes when we feel the effects; and therefore we must call it his cold; it is of his sending, and therefore we must bear it patiently, and be thankful for warm houses, and clothes, and beds, to relieve us against the rigour of the season, and must give him the glory of his wisdom and sovereignty, his power and faithfulness, which shall not cease any more than summer, Gen. viii. 22 . And let us also infer from it, If we cannot stand before the cold of his frosts, how can we stand before the heat of his wrath?

(2.) Thaws are from God. When he pleases ( v. 18 ) he sends out his word and melts them; the frost, the snow, the ice, are all dissolved quickly, in order to which he causes the wind, the south wind, to blow, and the waters, which were frozen, flow again as they did before. We are soon sensible of the change, but we see not the causes of it, but must resolve it into the will of the First Cause. And in it we must take notice not only of the power of God, that he can so suddenly, so insensibly, make such a great and universal alteration in the temper of the air and the face of the earth (what cannot he do that does this every winter, perhaps often every winter?) but also of the goodness of God. Hard weather does not always continue; it would be sad if it should. He does not contend for ever, but renews the face of the earth. As he remembered Noah, and released him ( Gen. viii. 1 ), so he remembers the earth, and his covenant with the earth, Cant. ii. 11, 12 . This thawing word may represent the gospel of Christ, and this thawing wind the Spirit of Christ (for the Spirit is compared to the wind, John iii. 8 ); both are sent for the melting of frozen souls. Converting grace, like the thaw, softens the heart that was hard, moistens it, and melts it into tears of repentance; it warms good affections, and makes them to flow, which, before, were chilled and stopped up. The change which the thaw makes is universal and yet gradual; it is very evident, and yet how it is done is unaccountable: such is the change wrought in the conversion of a soul, when God's word and Spirit are sent to melt it and restore it to itself.

III. For his distinguishing favour to Israel, in giving them his word and ordinances, a much more valuable blessing than their peace and plenty ( v. 14 ), as much as the soul is more excellent than the body. Jacob and Israel had God's statutes and judgments among them. They were under his peculiar government; the municipal laws of their nation were of his framing and enacting, and their constitution was a theocracy. They had the benefit of divine revelation; the great things of God's law were written to them. They had a priesthood of divine institution for all things pertaining to God, and prophets for all extraordinary occasions. No people besides went upon sure grounds in their religion. Now this was, 1. A preventing mercy. They did not find out God's statutes and judgments of themselves, but God showed his word unto Jacob, and by that word he made known to them his statutes and judgments. It is a great mercy to any people to have the word of God among them; for faith comes by hearing and reading that word, that faith without which it is impossible to please God. 2. A distinguishing mercy, and upon that account the more obliging: " He hath not dealt so with every nation, not with any nation; and, as for his judgments, they have not known them, nor are likely to know them till the Messiah shall come and take down the partition-wall between Jew and Gentile, that the gospel may be preached to every creature." Other nations had plenty of outward good things; some nations were very rich, others had pompous powerful princes and polite literature, but none were blessed with God's statutes and judgments as Israel were. Let Israel therefore praise the Lord in the observance of these statutes. Lord, how is it that thou wilt manifest thyself to us, and not to the world! Even so, Father, because it seemed good in thy eyes.

13. strengthened ... gates-- or, means of defense against invaders,

14. maketh ... borders-- or, territories ( Ge 23:17 ; Is 54:12 ).

filleth thee, &c.-- (Compare Margin).

15-18. God's Word, as a swift messenger, executes His purpose, for with Him to command is to perform ( Ge 1:3 ; Psa 33:9 ), and He brings about the wonders of providence as easily as men cast crumbs.

19-20. This mighty ruler and benefactor of heaven and earth is such especially to His chosen people, to whom alone ( De 4:32-34 ) He has made known His will, while others have been left in darkness. Therefore unite in the great hallelujah.

CHAPTER 10

2 Christ disputeth with the Pharisees touching divorcement: 13 blesseth the children that are brought unto him: 17 resolveth a rich man how he may inherit life everlasting: 23 telleth his disciples of the danger of riches: 28 promiseth rewards to them that forsake anything for the gospel: 32 foretelleth his death and resurrection: 35 biddeth the two ambitious suitors to think rather of suffering with him: 46 and restoreth to Bartimæus his sight.

Ver. 21. And Jesus regarding him, with a benignant and pleasant countenance, loved him, showed him marks of His love, taking his hand and smiling upon him, embracing and kissing him.

One thing is wanting unto thee, namely, for the perfection of a holy and evangelical life.

Follow Me. The Greek adds, Taking up thy cross. The Syriac has, Take thy cross, and come after Me.

Ver. 24. Little children (Vulg.); the Syriac, My sons. By His bland address He softens the hardness of the matter. He is like one who loves his children most dearly; and as such He would tell them the truth in sincerity, and persuade them to renounce riches as a bar to salvation.

That trust in riches. For rich men trust in their riches rather than in God, according to the saying in Proverbs (Pro_10:15), "The substance of a rich man is the city of his strength" (Vulg.). With difficulty, therefore, are they saved, because salvation cometh only from God. Wherefore those who wish to be saved must put their trust in God, and must ask and wait for salvation from Him, as the poor do. For inasmuch as they have no riches in which to trust, they are obliged to place all their hopes in God, according to the words (Psa_14:6), "Ye have shamed the counsel of the poor, because the Lord is his hope." Therefore if rich men wish to be saved, let them turn their hope, their heart, their love from riches, and fix them upon God.

Ver. 30. Who shall not receive an hundred times as much, now in this time; houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come life everlasting. I have explained this hundredfold in S. Mat_19:29. Mark here adds, with persecutions. The Arabic has, in tribulations. "Let him who has relinquished his possessions and friends for the love of Christ, and is set in the midst of persecutions, and is encompassed by them on every side, be faithful. For there will not be wanting a hundred, that is, very many, who will succour and cherish him, as brothers, fathers, and mothers." So Jerome, Bede, &c.

This is added because in persecutions the believer especially needs the help and assistance of others. Also, because this is a rare and marvellous thing, that in persecution, when a man is wont to be left destitute of help and friends, and when all, through fear of danger, withdraw themselves from him, those who follow Christ experience the exact contrary, and find a hundred, i.e., very many to succour them.

Again, with persecutions may be taken thusthat persecutions and tribulations undergone for Christ's sake reward which shall be given, together with the hundredfold, to those who follow Christ. For to suffer for Christ is a great gift of God, as the Apostle teaches (Phi_2:19).

Ver. 32. They were in the way, from Jericho, . . . and Jesus went before them, as with alacrity, affording himself as a guide in the way to the frightened Apostles, who shrank from Jerusalem, because they knew that Jesus was there sought for by the princes to be put to death. Yea, a decree had been made to that effect by their great council, the Sanhedrin (Joh_11:52). Whence it follows

They were astonished, and following, were afraid. Gr. ε̉θαμβου̃ντο, i.e., they were astonished with great fear and dread. The imminent peril of death, says Bede, was the cause of their fear. They were amazed that Christ with so prompt and resolute a mind should bring Himself and His disciples into such open peril of death. They were afraid lest they might suffer and be put to death with Christ.

Ver. 38. Or be baptised with the baptism wherewith I am baptized. Christ calls His Passion a baptism, because He was to be evidently immersed and drowned in it, according to what David says of himself, but much more of Christ (Psa_69:12), "Save me, 0 God; for the waters are come in unto my soul. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me."

Ver. 42. Ye know that they who seem to rule over the Gentiles lord it over them. Gr. κατακυριεύουσιν αυ̉τω̃ν, i.e, dominate over them, or against them. For who seem, the Gr. is οί δοκου̃ντες, i.e., who please themselves, and rejoice in ruling. For none rule more imperiously and harshly than those who are delighted with ruling and commanding. Whence the Arabic translates, they who think themselves princes of the people are their lords, i.e., they exercise, as it were, a tyrannical domination over them.

Ver. 46. Bartimæus, the son of Timæus. This blind man, then, was called by a proper name, Bartimæus, i.e., the son of Timæus, as Bartholomew is the same as son of Ptolemy. The same was called also by the same name as his father Timæus. Timæus was the name of that Pythagorean philosopher who wrote the life of Pythagoras.

Moreover, Bartimæus is interpreted by Pagnini in three ways (in Nom. Hebraicis). The first is from S. Jerome, to the effect that Bartimæus means the blind son, or the son of blindness. He says that it is a Syriac name, but corrupted from Barsemia, or Barsamæus. Bar is son, semaia, blindness.

The second opinion is, that it means the son of honour; as if compounded of the Syriac bar, a son, and the Gr. τιμή, honour.

The third is, that it means the son of the admirer, or admirable corn, or admirable purity. For this was what the blind man received from Christ. For being illuminated in body, he was far more illuminated in his soul. For bar means meal, or wheat, or purity, as well as son. Tamah is to admire.

And followed Him in the way. Moraliter: Says the Gloss, Let us consider the way in which He goeth, and follow Him by humility and labours. The way is that of which He saith, "I am the way, the truth, and the life." This is "the narrow way," which leads to the heights of Jerusalem and Bethany, to the Mount of Olives, which is the mount of light and consolation; yea, which leads to Zion and the heavenly Jerusalem. The blind man therefore sees and follows, for he who rightly understands the life of Christ ought to follow and imitate it by his works. (Top)

And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And He took again the twelve, and began to tell them what things should happen unto Him,33. Saying, "Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn Him to death, and shall deliver Him to the Gentiles:34. And they shall mock Him, and shall scourge Him, and shall spit upon Him, and shall kill Him: and the third day He shall rise again."

The disciples remembered the discourse in which the Lord had foretold that He was about to suffer many things from the chief priests and scribes, and therefore in going up to Jerusalem, they were amazed. And this is what is meant, when it is said, "And they were in the way going up to Jerusalem, and Jesus went before them."

To shew that He runs to meet His Passion, and that He does not refuse death, for the sake of our salvation; and they were amazed, and as they followed, they were afraid.

Either lest they themselves should perish with Him, or at all events lest He, whose life and ministry was their joy, should fall under the hand of His enemies. But the Lord, foreseeing that the minds of His disciples would be troubled by His Passion, foretells to them both the pain of His Passion, and the glory of His Resurrection.

"And He took again the twelve, and began to tell them what things should happen unto Him."

He did this to confirm the hearts of the disciples, that from hearing these things beforehand, they might the better bear them afterwards, and might not be alarmed at their suddenness, and also in order to shew them that He suffered voluntarily; for he who foreknows a danger, and flies not, though flight is in his power, evidently of his own will gives himself up to suffering. But He takes His disciples apart, because it was fitting that He should reveal the mystery of His Passion to those who were more closely connected with Him.

And He enumerates each thing that was to happen to Him; lest if He should pass any thing over, they should be troubled afterwards at suddenly seeing it. Wherefore He adds, "Behold, we go up to Jerusalem, and the Son of Man."

That is, He to whom suffering belongs; for the Godhead cannot suffer. "Shall be delivered," that is, by Judas, "unto the Chief Priests, and unto the Scribes, and they shall condemn Him to death"; judging Him to be guilty of death; "and shall deliver Him to the Gentiles," that is, to Pilate the Gentile; and his soldiers "shall mock Him, and shall spit upon Him, and scourge Him, and put Him to death."

But that when they were saddened on account of His Passion and death, they should then also look for His Resurrection, He adds, "And the third day He shall rise again"; for since He had not hid from them the sorrows and insults which happened, it was fitting that they should believe Him on other points.

And James and John, the sons of Zebedee, come unto Him, saying, "Master, we would that thou shouldest do for us whatsoever we shall desire."36. And He said unto them, "What would ye that I should do for you?"37. They said unto Him, "Grant unto us that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory."38. But Jesus said unto them, "Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?"39. And they said unto Him, "We can." And Jesus said unto them, "Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized:40. But to sit on My right hand and on My left hand is not mine to give; but it shall be given to them for whom it is prepared."

The disciples hearing Christ oftentimes speaking of His kingdom, thought that this kingdom was to be before His death, and therefore now that His death was foretold to them, they came to Him, that they might immediately be made worthy of the honours of the kingdom.

Wherefore it is said, "And James and John, the sons of Zebedee, came unto Him, saying, Master, we would that Thou shouldest do for us whatsoever we shall desire."

For ashamed of the human weakness which they felt, they came to Christ, taking Him apart from the disciples; but our Saviour, not from ignorance of what they wanted to ask, but from a wish of making them answer Him, puts this question to them; "And He said unto them, What would ye that I should do for you?"

Now the abovementioned disciples thought that He was going up to Jerusalem, to reign there, and then to suffer what He had foretold. And with these thoughts, they desired to sit on the right hand and the left hand.

"They said unto Him, Grant unto us that we may sit, one on Thy right hand, the other on Thy left hand, in Thy glory."

Matthew has expressed that this was said not by themselves, but by their mother, since she brought their wishes to the Lord; wherefore Mark briefly implies rather that they themselves, rather than their mother, had used the words.

Or we may fitly say that both took place; for seeing themselves honoured above the rest, they thought that they could easily obtain the foregoing petition; and that they might the more easily succeed in their request, they took their mother with them, that they might pray unto Christ together with her.

It will not be as ye think, that I am to reign as a temporal king in Jerusalem, but all these things, that is, these which belong to My kingdom, are beyond your understanding; for to site on My right hand is so great a thing that it surpasses the Angelic orders.

Or else, they know not what they ask, who seek from the Lord a seat of glory, which they do not yet merit.

Or else He says, "Ye know not what ye ask"; as if He said, Ye speak of honours, but I am discoursing of wrestlings and toil; for this is not a time of rewards, but of blood, of battles, and dangers.

Wherefore He adds, "Can ye drink of the cup that I drink of, and be baptized with the baptism that I am baptized withal?"He draws them on by way of question, that by communication with Himself, their eagerness might increase.

But by the cup and baptism, He means the cross; the cup, that is, as being a potion by Him sweetly received, but baptism as the cause of the cleansing of our sins. And they answer Him, without understanding what He had said; wherefore it goes on: "And they said unto Him, We can;" for they thought that He spoke of a visible cup, and of the baptism of which the Jews made use, that is, the washings before their meals.

And they answered thus quickly, because they expected that what they had asked would be listened to; it goes on: "And Jesus said unto them, Ye shall indeed drink of the cup that I drink of, and with the baptism that I am baptized withal shall ye be baptized;" that is, ye shall be worthy of martyrdom, and suffer even as I.

A question is raised, however, how James and John drank the cup of martyrdom, or how they were baptized with the baptism of the Lord, when the Scripture relates, that only James the Apostle was beheaded by Herod whilst John finished his life by a natural death. But if we read ecclesiastical histories, in which it is related, that he also on account of the witness which he bore was cast into a cauldron of burning oil, and was immediately sent away to the island of Patmos, we shall then see that the spirit of martyrdom was in him, and that John drank the cup of confession, which the Three Children also drank in the furnace of fire, though the persecutor did not spill their blood.

"But to sit on My right hand and on My left hand is not mine to give, but it shall be given to them for whom it is prepared."

Where two questions are raised, one is, whether a seat on His right hand is prepared for any one; the other, whether the Lord of all has it not in His power to give it to those for whom it is prepared. To the first then we say, that no one sits on His right hand or on His left, for that throne is inaccessible to a creature.

How then did He say, "To sit on My right hand or on My left is not mine to give you," as though it belonged to some who were to sit there? He however answers the thoughts of those who asked Him, condescending to their meaning; for they did not know that lofty throne and seat, which is on the right hand of the Father, but sought one thing alone, that is, to possess the chief place, and to be set over others. And since they had heard it said of the Apostles, that they were to sit on twelve thrones, they begged for a place higher than all the rest, not knowing what was said. To the second question we must say, that such a gift does not transcend the power of the Son of God, but what is said by Matthew, "it is prepared by My Father," [ Mat 20:23 ] is the same as if it were said, "by Me," wherefore also Mark did not say here, by My Father.

What therefore Christ says here is this, Ye shall die, He says, for Me, but this is not enough to enable you to obtain the highest place, for if another person comes possessing besides martyrdom all other virtues, he will possess much more than you; for the chief place is prepared for those, who by works are enabled to become the first. Thus then the Lord instructed them not to trouble themselves vainly and absurdly for high places; at the same time He would not have them made sad.

Or else, it is not mine to give to you, that is, to proud persons, for such as yet they were. It is prepared for other persons, and be ye other, that is, lowly, and it is prepared for you.

And when the ten heard it, they began to be much displeased with James and John.42. But Jesus called them to Him, and saith unto them, "Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them.43. But so shall it not be among you: but whosoever will be great among you, shall be your minister:44. And whosoever of you will be the chiefest, shall be servant of all.45. For even the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many."

The other Apostles are indignant at seeing James and John seeking for honour; wherefore it is said, "And when the ten heard it, they began to be much displeased with James and John." For being influenced by human feelings, they were moved with envy; and their first displeasure arose from their seeing that they were not taken up by the Lord; before that time they were not displeased, because they saw that they themselves were honoured before other men. At this time the Apostles were thus imperfect, but afterwards they yielded the chief place one to another.

Christ however cures them; first indeed by drawing them to Himself in order to comfort them; and this is meant, when it is said, "But Jesus called them to Him"; then by shewing them that to usurp honour, and to desire the chief place, belongs to Gentiles.

"And saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship; and their great ones exercise authority over them." The great ones of the Gentiles thrust themselves into the chief place tyrannically and as lords. It goes on: "But so shall it not be among you."

In which He teaches, that he is the greater, who is the less, and that he becomes the lord, who is servant of all: vain, therefore, was it both for the one party to seek for immoderate things, and the other to be annoyed at their desiring greater things, since we are to arrive at the height of virtue not by power but by humility.

Then He proposes an example, that if they lightly regarded His words, His deeds might make them ashamed, saying, "For even the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many."

Which is a greater thing than to minister. For what can be greater or more wonderful than that a man should die for him to whom he ministers? Nevertheless, this serving and condescension of humility was His glory, and that of all; for before He was made man, He was known only to the Angels; but now that He has become man and has been crucified, He not only has glory Himself, but also has taken up others to a participation in His glory, and ruled by faith over the whole world.

He did not say, however, that He gave His life a ransom for all, but for many, that is, for those who would believe on Him.

Christ goes before, to shew his eagerness to suffer the ignominies and torments of his approaching passion, for our salvation. (Theophylactus) --- But the disciples being already forewarned of what their Master was to suffer from the high priest and Scribes, went along the road to Jerusalem, with silent fear and trepidation, either lest they should be put to death with him, or lest he, whose life and doctrines they enjoyed, should fall into the hands of his enemies. But our kind Redeemer, foreseeing that the minds of his disciples were disturbed, comforts them with the assurance of his resurrection. (Ven. Bede)

St. Matthew (xx. 20.) says it was their mother, Salome, but probably at their solicitation, or at least with their connivance and consent.

Who seem to rule over the Gentiles, &c. See Matthew xx. 25, and Luke xxii. 25. (Witham)

In vain then do men either seek for immoderate power, or sigh after human greatness; for, not power, but humility, is the sure and only path to the summit of perfection. He then proves to them by his own example, that if they would not believe his words, they might at least learn by his example. (Ven. Bede)

32 And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, 33 Saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: 34 And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again. 35 And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. 36 And he said unto them, What would ye that I should do for you? 37 They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. 38 But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? 39 And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: 40 But to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared. 41 And when the ten heard it, they began to be much displeased with James and John. 42 But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. 43 But so shall it not be among you: but whosoever will be great among you, shall be your minister: 44 And whosoever of you will be the chiefest, shall be servant of all. 45 For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Here is, I. Christ's prediction of his own sufferings; this string he harped much upon, though in the ears of his disciples it sounded very harsh and unpleasing.

1. See here how bold he was; when they were going up to Jerusalem, Jesus went before them, as the captain of our salvation, that was now to be made perfect through sufferings, v. 32 . Thus he showed himself forward to go on with his undertaking, even when he came to the hardest part of it. Now that the time was at hand, he said, Lo, I come; so far was he from drawing back, that now, more than ever, he pressed forward. Jesus went before them, and they were amazed. They began now to consider what imminent danger they ran themselves into, when they went to Jerusalem; how very malicious the Sanhedrim which sat there was against their Master and them; and they were ready to tremble at the thought of it. To hearten them, therefore, Christ went before them. "Come," saith he, "surely you will venture where your Master ventures." Note, When we see ourselves entering upon sufferings, it is encouraging to see our Master go before us. Or, He went before them, and therefore they were amazed; they admired to see with what cheerfulness and alacrity he went on, though he knew he was going to suffer and die. Note, Christ's courage and constancy in going on with his undertaking for our salvation, are, and will be, the wonder of all his disciples.

2. See here how timorous and faint-hearted his disciples were; As they followed, they were afraid, afraid for themselves, as being apprehensive of their own danger; and justly might they be ashamed of their being thus afraid. Their Master's courage should have put spirit into them.

3. See here what method he took to silence their fears. He did not go about to make the matter better than it was, nor to feed them with hopes that he might escape the storm, but told them again what he had often told them before, the things that should happen to him. He knew the worst of it, and therefore went on thus boldly, and he will let them know the worst of it. Come, be not afraid; for, (1.) There is no remedy, the matter is determined, and cannot be avoided. (2.) It is only the Son of man that shall suffer; their time of suffering was now at hand, he will now provide for their security. (3.) He shall rise again; the issue of his sufferings will be glorious to himself, and advantageous to all that are his, v. 33, 34 . The method and particulars of Christ's sufferings are more largely foretold here than in any other of the predictions—that he shall first be delivered up by Judas to the chief priests and the scribes; that they shall condemn him to death, but, not having the power to put him to death, shall deliver him to the Gentiles, to the Roman powers, and they shall mock him, and scourge him, and spit upon him, and kill him. Christ had a perfect foresight, not only of his own death, but of all the aggravating circumstances of it; and yet he thus went forth to meet it.

II. The check he gave to two of his disciples for their ambitious request. This story is much the same here as we had it Matt. xx. 20 . Only there they are said to have made their request by their mother, here they are said to make it themselves; she introduced them, and presented their petition, and then they seconded it, and assented to it.

Note, 1. As, on the one hand, there are some that do not use, so, on the other hand, there are some that abuse, the great encouragements Christ has given us in prayer. He hath said, Ask, and it shall be given you; and it is a commendable faith to ask for the great things he has promised; but it was a culpable presumption in these disciples to make such a boundless demand upon their Master; We would that thou shouldest do for us whatsoever we shall desire. We had much better leave it to him to do for us what he sees fit, and he will do more than we can desire, Eph. iii. 20 .

2. We must be cautious how we make general promises. Christ would not engage to do for them whatever they desired, but would know from them what it was they did desire; What would ye that I should do for you? He would have them go on with their suit, that they might be made ashamed of it.

3. Many have been led into a snare by false notions of Christ's kingdom, as if it were of this world, and like the kingdoms of the potentates of this world. James and John conclude, If Christ rise again, he must be a king, and if he be a king, his apostles must be peers, and one of these would willingly be the Primus par regni—The first peer of the realm, and the other next him, like Joseph in Pharaoh's court, or Daniel in Darius's.

4. Worldly honour is a glittering thing, with which the eyes of Christ's own disciples have many a time been dazzled. Whereas to be good should be more our care than to look great, or to have the pre-eminence.

5. Our weakness and short-sightedness appear as much in our prayers as in any thing. We cannot order our speech, when we speak to God, by reason of darkness, both concerning him and concerning ourselves. It is folly to prescribe to God, and wisdom to sub scribe.

6. It is the will of Christ that we should prepare for sufferings, and leave it to him to recompense us for them. He needs not be put in mind, as Ahasuerus did, of the services of his people, nor can he forget their work of faith and labour of love. Our care must be, that we may have wisdom and grace to know how to suffer with him, and then we may trust him to provide in the best manner how we shall reign with him, and when, and where, and what, the degrees of our glory shall be.

III. The check he gave to the rest of the disciples, for their uneasiness at it. They began to be much displeased, to have indignation about James and John, v. 41 . They were angry at them for affecting precedency, not because it did so ill become the disciples of Christ, but because each of them hoped to have it himself. When the Cynic trampled on Alexander's foot-cloth, with Calco fastum Alexandri—Now I tread on Alexander's pride, he was seasonably checked with Sed majori fastu—But with a greater pride of thine own. So these discovered their own ambition, in their displeasure at the ambition of James and John; and Christ took this occasion to warn them against it, and all their successors in the ministry of the gospel, v. 42-44 . He called them to him in a familiar way, to give them an example of condescension, then when he was reproving their ambition, and to teach them never to bid their disciples keep their distance. He shows them,

1. That dominion was generally abused in the world ( v. 42 ); That they seemed to rule over the Gentiles, that have the name and title of rulers, they exercise lordship over them, that is all they study and aim at, not so much to protect them, and provide for their welfare, as to exercise authority upon them; they will be obeyed, aim to be arbitrary, and to have their will in every thing. Sic volo, sic jubeo, stat pro ratione voluntas—Thus I will, thus I command; my good pleasure is my law. Their care is, what they shall get by their subjects to support their own pomp and grandeur, not what they shall do for them.

See on Mt 19:1-12 .

See on Lu 18:15-17 .

See on Lu 18:18-30 .

Third Announcement of His approaching Sufferings, Death, and Resurrection ( Mr 10:32-34 ).

32. And they were in the way-- on the road.

going up to Jerusalem-- in Perea, and probably somewhere between Ephraim and Jericho, on the farther side of the Jordan, and to the northeast of Jerusalem.

and Jesus went before them-- as Grotius says, in the style of an intrepid Leader.

and they were amazed-- or "struck with astonishment" at His courage in advancing to certain death.

and as they followed, they were afraid-- for their own safety. These artless, lifelike touches--not only from an eye-witness, but one whom the noble carriage of the Master struck with wonder and awe--are peculiar to Mark, and give the second Gospel a charm all its own; making us feel as if we ourselves were in the midst of the scenes it describes. Well might the poet exclaim:

"The Saviour, what a noble flame

Was kindled in His breast,

When, hasting to Jerusalem,

He march'd before the rest!"

Cowper

And he took again the twelve-- referring to His previous announcements on this sad subject.

and began to tell them what things should happen unto him-- "were going to befall Him." The word expresses something already begun but not brought to a head, rather than something wholly future.

33. Saying, Behold, we go up to Jerusalem-- for the last time, and--"all things that are written by the prophets concerning the Son of man shall be accomplished" ( Lu 18:31 ).

the Son of man shall be delivered unto the chief priests and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles-- This is the first express statement that the Gentiles would combine with the Jews in His death; the two grand divisions of the human race for whom He died thus taking part in crucifying the Lord of Glory, as Webster and Wilkinson observe.

34. And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again-- Singularly explicit as this announcement was, Luke ( Lu 18:34 ) says "they understood none of these things; and this saying was hid from them, neither knew they the things which were spoken." The meaning of the words they could be at no loss to understand, but their import in relation to His Messianic kingdom they could not penetrate; the whole prediction being right in the teeth of their preconceived notions. That they should have clung so tenaciously to the popular notion of an "unsuffering" Messiah, may surprise us; but it gives inexpressible weight to their after-testimony to a suffering and dying Saviour.

Ambitious Request of James and John-- The Reply ( Mr 10:35-45 ).

35. And James and John, the sons of Zebedee, come unto him, saying-- Matthew ( Mt 20:20 ) says their "mother came to Him with her sons, worshipping Him and desiring," &c. (Compare Mt 27:56 , with Mr 15:40 ). Salome was her name ( Mr 16:1 ). We cannot be sure with which of the parties the movement originated; but as our Lord, even in Matthew's account, addresses Himself to James and John, taking no account of the mother, it is likely the mother was merely set on by them. The thought was doubtless suggested to her sons by the recent promise to the Twelve of "thrones to sit on, when the Son of man should sit on the throne of His glory" ( Mt 19:28 ); but after the reproof so lately given them ( Mr 9:33 , &c.) they get their mother to speak for them.

Master, we would that thou shouldest do for us whatsoever we shall desire-- thus cautiously approaching the subject.

36. And he said unto them, What would ye that I should do for you?-- Though well aware what was in their mind and their mother's, our Lord will have the unseemly petition uttered before all.

37. Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory-- that is, Assign to us the two places of highest honor in the coming kingdom. The semblance of a plea for so presumptuous a request might possibly have been drawn from the fact that one of the two usually leaned on the breast of Jesus, or sat next Him at meals, while the other was one of the favored three.

38. But Jesus said unto them, Ye know not what ye ask-- How gentle the reply to such a request, preferred at such a time, after the sad announcement just made!

can ye drink of the cup that I drink of?-- To "drink of a cup" is in Scripture a figure for getting one's fill either of good ( Psa 16:5 ; 23:5 ; 116:13 ; Jr 16:7 ) or of ill ( Psa 75:8 ; Joh 18:11 ; Re 14:10 ). Here it is the cup of suffering.

and be baptized with the baptism that I am baptized with?-- (Compare for the language, Psa 42:7 ). The object of this question seems to have been to try how far those two men were capable of the dignity to which they aspired and this on the principle that he who is able to suffer most for His sake will be the nearest to Him in His kingdom.

39. And they said unto him, We can-- Here we see them owning their mother's petition for them as their own; and doubtless they were perfectly sincere in professing their willingness to follow their Master to any suffering He might have to endure. As for James, he was the first of the apostles who was honored, and showed himself able to be baptized with his Master's baptism of blood ( Ac 12:1 , 2 ); while John, after going through all the persecutions to which the infant Church was exposed from the Jews, and sharing in the struggles and sufferings occasioned by the first triumphs of the Gospel among the Gentiles, lived to be the victim, after all the rest had got to glory, of a bitter persecution in the evening of his days, for the word of God and for the testimony of Jesus Christ. Yes, they were dear believers and blessed men, in spite of this unworthy ambition, and their Lord knew it; and perhaps the foresight of what they would have to pass through, and the courageous testimony He would yet receive from them, was the cause of that gentleness which we cannot but wonder at in His reproof.

And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized-- No doubt this prediction, when their sufferings at length came upon them, cheered them with the assurance, not that they would sit on His right and left hand--for of that thought they would be heartily ashamed--but that "if they suffered with Him, they should be also glorified together."

40. But to sit on my right hand and on my left hand in not mine to give; but it shall be given to them for whom it is prepared-- "of My Father" ( Mt 20:23 ). The supplement which our translators have inserted is approved by some good interpreters, and the proper sense of the word rendered "but" is certainly in favor of it. But besides that it makes the statement too elliptical--leaving too many words to be supplied--it seems to make our Lord repudiate the right to assign to each of His people his place in the kingdom of glory; a thing which He nowhere else does, but rather the contrary. It is true that He says their place is "prepared for them by His Father." But that is true of their admission to heaven at all; and yet from His great white throne Jesus will Himself adjudicate the kingdom, and authoritatively invite into it those on His right hand, calling them the "blessed of His Father"; so little inconsistency is there between the eternal choice of them by His Father, and that public adjudication of them, not only to heaven in general, but each to his own position in it, which all Scripture assigns to Christ. The true rendering, then, of this clause, we take it, is this: "But to sit on My right hand and on My left hand is not Mine to give, save to them for whom it is prepared." When therefore He says, "It is not Mine to give," the meaning is, "I cannot give it as a favor to whomsoever I please, or on a principle of favoritism; it belongs exclusively to those for whom it is prepared," &c. And if this be His meaning, it will be seen how far our Lord is from disclaiming the right to assign to each his proper place in His Kingdom; that on the contrary, He expressly asserts it, merely announcing that the principle of distribution is quite different from what these petitioners supposed. Our Lord, it will be observed, does not deny the petition of James and John, or say they shall not occupy the place in His kingdom which they now improperly sought:--for aught we know, that may be their true place. All we are sure of is, that their asking it was displeasing to Him "to whom all judgment is committed," and so was not fitted to gain their object, but just the reverse. (See what is taught in Lu 14:8-11 ). One at least of these brethren, as Alford strikingly remarks, saw on the right and on the left hand of their Lord, as He hung upon the tree, the crucified thieves; and bitter indeed must have been the remembrance of this ambitious prayer at that moment.

41. And when the ten heard it, they began to be much displeased with James and John-- or "were moved with indignation," as the same word is rendered in Mt 20:24 . The expression "began to be," which is of frequent occurrence in the Gospels, means that more passed than is expressed, and that we have but the result. And can we blame the ten for the indignation which they felt? Yet there was probably a spice of the old spirit of rivalry in it, which in spite of our Lord's recent lengthened, diversified, and most solemn warnings against it, had not ceased to stir in their breasts.

42. But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule-- are recognized or acknowledged as rulers.

over the Gentiles exercise lordship over them: and their great ones exercise authority upon them-- as superiors exercising an acknowledged authority over inferiors.

43. But so shall it not be among you: but whosoever will be great among you, shall be your minister-- a subordinate servant.

44. And whosoever of you will be the chiefest-- or "first."

shall be-- that is, "let him be," or "shall be he who is prepared to be."

servant of all-- one in the lowest condition of service.

45. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many-- "instead of many," that is, "In the kingdom about to be set up, this principle shall have no place. All My servants shall there be equal; and the only greatness known to it shall be the greatness of humility and devotedness to the service of others. He that goes down the deepest in these services of self-denying humility shall rise the highest and hold the chiefest place in that kingdom; even as the Son of man, whose abasement and self-sacrifice for others, transcending all, gives Him of right a place above all!" As "the Word in the beginning with God," He was ministered unto; and as the risen Redeemer in our nature He now is ministered unto, "angels and authorities and powers being made subject unto Him" ( 1Pe 3:22 ); but not for this came He hither. The Served of all came to be the Servant of all; and His last act was the grandest Service ever beheld by the universe of God--"He Gave His Life a Ransom for Many!", &c. "Many" is here to be taken, not in contrast with few or with all, but in opposition to one--the one Son of man for the many sinners.