Saint Paulinus of Nola, Bishop/Saints John Fisher, Bishop and Thomas More, Martyrs

Medes. See chap. xvi. 9. The great maxim and policy of these nations, was to transport the conquered nations to a distant country, in order to prevent any revolts. (Calmet)

Seers. See 1 Kings ix. 9. (Menochius) --- God never ceased to admonish the rebels. (Haydock) --- Jeremias xxv. 5. (Menochius)

Testimonies. The ceremonial law was in memory of some great transactions, as the sabbath was of the creation; and the whole law was given with great solemnity, in the presence of witnesses. (Calmet)

Sight, as objects of horror, cast away from the temple, and from the promised land. --- Tribe, or kingdom. See 3 Kings xii. 20. Israel began to be rejected by God, when the schism took place. (Haydock) --- It was entirely lost, when Salmanasar took the people into captivity. Some few were left; and these formed a part of the kingdom of Josias, on their returning to the service of the true God, (2 Paralipomenon xxiv. 6.) while others fled into Egypt, Osee viii. 13., and ix. 3. (Calmet)

1 In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years. 2 And he did that which was evil in the sight of the Lord , but not as the kings of Israel that were before him. 3 Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents. 4 And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison. 5 Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years. 6 In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.

We have here the reign and ruin of Hoshea, the last of the kings of Israel, concerning whom observe,

I. That, though he forced his way to the crown by treason and murder (as we read ch. xv. 30 ), yet he gained not the possession of it till seven or eight years after; for it was in the fourth year of Ahaz that he slew Pekah, but did not himself begin to reign till the twelfth year of Ahaz, v. 1 . Whether by the king of Assyria, or by the king of Judah, or by some of his own people, does not appear, but it seems so long he was kept out of the throne he aimed at. Justly were his bad practices thus chastised, and the word of the prophet was thus fulfilled ( Hos. x. 3 ), Now they shall say We have no king, because we feared not the Lord.

II. That, though he was bad, yet not so bad as the kings of Israel had been before him ( v. 2 ), not so devoted to the calves as they had been. One of them (that at Dan), the Jews say, had been, before this, carried away by the king of Assyria in the expedition recorded ch. xv. 29 , (to which perhaps the prophet refers, Hos. viii. 5 , Thy calf, O Samaria! has cast thee off ), which made him put the less confidence in the other. And some say that this Hoshea took off the embargo which the former kings had put their subjects under, forbidding them to go up to Jerusalem to worship, which he permitted those to do that had a mind to it. But what shall we think of this dispensation of providence, that the destruction of the kingdom of Israel should come in the reign of one of the best of its kings? Thy judgments, O God! are a great deep. God would hereby show that in bringing this ruin upon them he designed to punish, 1. Not only the sins of that generation, but of the foregoing ages, and to reckon for the iniquities of their fathers, who had been long in filing the measure and treasuring up wrath against this day of wrath. 2. Not only the sins of their kings, but the sins of the people. If Hoshea was not so bad as the former kings, yet the people were as bad as those that went before them, and it was an aggravation of their badness, and brought ruin the sooner, that their king did not set them so bad an example as the former kings had done, nor hinder them from reforming; he gave them leave to do better, but they did as bad as ever, which laid the blame of their sin and ruin wholly upon themselves.

III. That the destruction came gradually. They were for some time made tributaries before they were made captives to the king of Assyria ( v. 3 ), and, if that less judgment had prevailed to humble and reform them, the greater would have been prevented.

IV. That they brought it upon themselves by the indirect course they took to shake off the yoke of the king of Assyria, v. 4 . Had the king and people of Israel applied to God, made their peace with him and their prayers to him, they might have recovered their liberty, ease, and honour; but they withheld their tribute, and trusted to the king of Egypt to assist them in their revolt, which, if it had taken effect, would have been but to change their oppressors. But Egypt became to them the staff of a broken reed. This provoked the king of Assyria to proceed against them with the more severity. Men get nothing by struggling with the net, but entangle themselves the more.

7 For so it was, that the children of Israel had sinned against the Lord their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods, 8 And walked in the statutes of the heathen, whom the Lord cast out from before the children of Israel, and of the kings of Israel, which they had made. 9 And the children of Israel did secretly those things that were not right against the Lord their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city. 10 And they set them up images and groves in every high hill, and under every green tree: 11 And there they burnt incense in all the high places, as did the heathen whom the Lord carried away before them; and wrought wicked things to provoke the Lord to anger: 12 For they served idols, whereof the Lord had said unto them, Ye shall not do this thing. 13 Yet the Lord testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets. 14 Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the Lord their God. 15 And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the Lord had charged them, that they should not do like them. 16 And they left all the commandments of the Lord their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal. 17 And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the Lord , to provoke him to anger. 18 Therefore the Lord was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only. 19 Also Judah kept not the commandments of the Lord their God, but walked in the statutes of Israel which they made. 20 And the Lord rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight. 21 For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the Lord , and made them sin a great sin. 22 For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them; 23 Until the Lord removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.

Though the destruction of the kingdom of the ten tribes was but briefly related, it is in these verses largely commented upon by our historian, and the reasons of it assigned, not taken from the second causes—the weakness of Israel, their impolitic management, and the strength and growing greatness of the Assyrian monarch (these things are overlooked)—but only from the First Cause. Observe, 1. It was the Lord that removed Israel out of his sight; whoever were the instruments, he was the author of this calamity. It was destruction from the Almighty; the Assyrian was but the rod of his anger, Isa. x. 5 . It was the Lord that rejected the seed of Israel, else their enemies could not have seized upon them, v. 20 . Who gave Jacob for a spoil, and Israel to the robbers? Did not the Lord? Isa. xliii. 24 . We lose the benefit of national judgments if we do not eye the hand of God in them, and the fulfilling of the scripture, for that also is taken notice of here ( v. 23 ): The Lord removed Israel out of his favour, and out of their own land, as he had said by all his servants the prophets. Rather shall heaven and earth pass than one tittle of God's word fall to the ground. When God's word and his works are compared, it will be found not only that they agree, but that they illustrate each other. But why would God ruin a people that were raised and incorporated, as Israel was, by miracles and oracles? Why would he undo that which he himself had done at so vast an expense? Was it purely an act of sovereignty? No, it was an act of necessary justice. For, 2. They provoked him to do this by their wickedness. Was it God's doing? Nay, it was their own; by their way and their doings they procured all this to themselves, and it was their own wickedness that did correct them. This the sacred historian shows here at large, that it might appear that God did them no wrong and that others might hear and fear. Come and see what it was that did all this mischief, that broke their power and laid their honour in the dust; it was sin; that, and nothing else, separated between them and God. This is here very movingly laid open as the cause of all the desolations of Israel. He here shows,

I. What God had done for Israel, to engage them to serve him. 1. He gave them their liberty ( v. 7 ): He brought them from under the hand of Pharaoh who oppressed them, asserted their freedom ( Israel is my son ), and effected their freedom with a high hand. Thus they were bound in duty and gratitude to be his servants, for he had loosed their bonds; nor would he that rescued them out of the hand of the king of Egypt have contradicted himself so far as to deliver them into the hand of the king of Assyria, as he did, if they had not, by their iniquity, betrayed their liberty and sold themselves. 2. He gave them their law, and was himself their king. They were immediately under a divine regimen. They could not plead ignorance of good and evil, sin and duty, for God had particularly charged them against those very things which here he charges them with ( v. 15 ), That they should not do like the heathen. Nor could they be in any doubt concerning their obligation to observe the laws which they are here charged with rejecting, for they were the commandments and statutes of the Lord their God ( v. 13 ), so that no room was left to dispute whether they should keep them or no. He had not dealt so with other nations, Ps. cxlvii. 19, 20 . 3. He gave them their land, for he cast out the heathen from before them ( v. 8 ), to make room for them; and the casting out of them for their idolatries was as fair a warning as could be given to Israel not to do like them.

II. What they had done against God, notwithstanding these engagements which he had laid upon them. 1. In general. They sinned against the Lord their God ( v. 7 ), they did those things that were not right ( v. 9 ), but secretly. So wedded were they to their evil practices that when they could not do them publicly, could not for shame or could not for fear, they would do them secretly—an evidence of their atheism, that they thought what was done in secret was from under the eye of God himself and would not be required. Again, they wrought wicked things in such a direct contradiction to the divine law that they seemed as if they were done on purpose to provoke the Lord to anger ( v. 11 ), in contempt of his authority and defiance of his justice. They rejected God's statutes and his covenant ( v. 15 ), would not be bound up either by his command or the consent they themselves had given to the covenant, but threw off the obligations of both, and therefore God justly rejected them, v. 20 . See Hos. iv. 6 . They left all the commandments of the Lord their God ( v. 16 ), left the way, left the work, which those commandments prescribed them and directed them in. Nay, lastly, they sold themselves to do evil in the sight of the Lord, that is, they wholly addicted themselves to sin, as slaves to the service of those to whom they are sold, and, by their obstinately persisting in sin, so hardened their own hearts that at length it had become morally impossible for them to recover themselves, as one that has sold himself has put his liberty past recall. 2. In particular. Though they were guilty (no doubt) of many immoralities, and violated all the commands of the second table, yet nothing is here specified, but their idolatry. This was the sin that did most easily beset them; this was, of all sins, most provoking to God: it was the spiritual adultery that broke the marriage-covenant, and was the inlet of all other wickedness. Hence it is again and again mentioned here as the sin that ruined them. (1.) They feared other gods ( v. 7 ), that is, worshipped them and paid their homage to them, as if they feared their displeasure. (2.) They walked in the statutes of the heathen, which were contrary to God's statutes ( v. 8 ), did as did the heathen ( v. 11 ), went after the heathen that were round about them ( v. 15 ), so prostituting the honour of their peculiarity, and defeating God's design concerning them, which was that they should be distinguished from the heathen. Must those that were taught of God go to school to the heathen—those that were appropriated to God take their measures from the nations that were abandoned by him? (3.) They walked in the statutes of the idolatrous kings of Israel ( v. 8 ), in all the sins of Jeroboam, v. 22 . When their kings assumed a power to alter and add to the divine institutions they submitted to them, and thought the command of their kings would bear them out in disobedience to the command of their God. (4.) They built themselves high places in all their cities, v. 9 . If in any place there was but the tower of the watchmen (a country tower that had no walls, but only a tower to shelter the watch in time of danger), or but a lodge for shepherds, it must be honoured with a high place, and that with an altar. If there was a fenced city, it must be further fortified with a high place. Having forsaken God's only place, they knew no end of high places, in which every man followed his own fancy and directed his devotion to what god he pleased. Sacred things were hereby profaned and laid common, when their altars were as heaps in the furrows of the field, Hos. xii. 11 . (5.) They set them up images and groves—Asherim (even wooden images, so some think the term, which we translate groves, should be rendered) or Ashtaroth (so others)—directed contrary to the second commandment, v. 10 . They served idols ( v. 12 ), the works of their own hands and creatures of their own fancy, though God had warned them particularly not to do this thing. (6.) They burnt incense in all the high places, to the honour of strange gods, for it was to the dishonour of the true God, v. 11 . (7.) They followed vanity. Idols are called so, because they could do neither good nor evil, but were the most insignificant things that could be; those that worshipped them were like unto them, and so they became vain and good for nothing ( v. 16 ), vain in their devotions, which were brutish and ridiculous, and so became vain in their whole conversation. (8.) Besides the molten images, even the two calves, they worshipped all the host of heaven —the sun, moon, and stars: for it is not meant of the heavenly host of angels; they could not rise so far above sensible things as to think of them. And, withal, they served Baal, the deified heroes of the Gentiles, v. 16 . (9.) They caused their children to pass through the fire, in token of their dedicating them to their idols. (10.) They used divinations and enchantments, that they might receive directions from the gods to whom they paid their devotions.

III. What means God used with them, to bring them off from their idolatries, and to how little purpose. He testified against them, showed them their sins and warned them of the fatal consequences of them by all the prophets and all the seers (for so the prophets had been formerly called), and pressed them to turn from their evil ways, v. 13 . We have read of prophets, more or less, in every reign. Though they had forsaken God's family of priests, he did not leave them without a succession of prophets, who made it their business to teach them the good knowledge of the Lord, but all in vain ( v. 14 ); they would not hear, but hardened their necks, persisted in their idolatries, and were like their fathers, that would not bow their necks to God's yoke, because they did not believe in him, did not receive his truths, nor would venture upon his promises: it seems to refer to their fathers in the wilderness; the same sin that kept them out of Canaan turned these out, and that was unbelief.

IV. How God punished them for their sins. He was very angry with them ( v. 18 ); for, in the matter of his worship, he is a jealous God, and resents nothing more deeply than giving that honour to any creature which is due to himself only. He afflicted them ( v. 20 ) and delivered them into the hand of spoilers, in the days of the judges and of Saul, and afterwards in the days of most of their kings, to see if they would be awakened by the judgments of God to consider and amend their ways; but, when all these corrections did not prevail to drive out the folly, God first rent Israel from the house of David, under which they might have been happy. As Judah was hereby weakened, so Israel was hereby corrupted; for they made a man king who drove them from following the Lord and caused them to sin a great sin, v. 21 . This was a national judgment, and the punishment of their former idolatries; and, at length, he removed them quite out of his sight ( v. 18 , 23 ), without giving them any hopes of a return out of their captivity.

6. carried Israel away-- that is, the remaining tribes (see on 2Ki 15:29 ).

and placed them, &c.-- This passage Gesenius renders thus, omitting the particle by, which is printed in italics to show it is not in the original: "and placed them in Halah, and on the Chabor, a river of Gozan, and in the cities of the Medes."

Halah-- the same as Calah ( Ge 10:11 , 12 ), in the region of the Laycus or Zab river, about a day's journey from the ruins of Nineveh.

Chabor-- is a river, and it is remarkable that there is a river rising in the central highlands of Assyria which retains this name Khabour unchanged to the present day.

Gozan-- ("pasture") or Zozan, are the highlands of Assyria, which afford pasturage. The region in which the Chabor and the Zab rise, and through which they flow, is peculiarly of this character. The Nestorians repair to it with their numerous flocks, spending the summer on the banks or in the highlands of the Chabor or the Zab. Considering the high authority we possess for regarding Gozan and Zozan as one name, there can be no doubt that this is the Gozan referred to in this passage.

cities of the Medes-- "villages," according to the Syriac and Vulgate versions, or "mountains," according to the Septuagint. The Medish inhabitants of Gozan, having revolted, had been destroyed by the kings of Assyria, and nothing was more natural than that they should wish to place in it an industrious people, like the captive Israelites, while it was well suited to their pastoral life [Grant, Nestorians].

2Ki 17:7-41 . Samaria Taken, and Israel for Their Sins Carried Captive.

7. For so it was, that the children of Israel had sinned-- There is here given a very full and impressive vindication of the divine procedure in punishing His highly privileged, but rebellious and apostate, people. No wonder that amid so gross a perversion of the worship of the true God, and the national propensity to do reverence to idols, the divine patience was exhausted; and that the God whom they had forsaken permitted them to go into captivity, that they might learn the difference between His service and that of their despotic conquerors.

1. David the king was one man, but not one man he figured; sometimes to wit he figured the Church of many men consisting, extended even unto the ends of the earth: but sometimes One Man he figured, Him he figured that is Mediator of God and men, the Man Christ Jesus. In this Psalm therefore, or rather in this Psalm's title, certain victorious actions of David are spoken of:..."To the end, in behalf of those men that shall be changed unto the title's inscription, unto teaching for David himself, when he burned up Mesopotamia in Syria, and Syria Sobal, and turned Joab, and smote Edom, in the valley of salt-pits twelve thousand." We read of these things in the books of the Reigns, that all those persons whom he hath named, were defeated by David, that is, Mesopotamia in Syria, and Syria Sobal, Joab, Edom. These things were done, and just as they were done, so there they have been written, so they are read: let him read that will. Nevertheless, as the Prophetic Spirit in the Psalms' titles is wont to depart somewhat from the expression of things done, and to say something which in history is not found, and hence rather to admonish us that titles of this kind have been written not that we may know things done, but that things future may be prefigured....But here this thing is inserted for this especial reason, that there it is not written that he burned up Mesopotamia in Syria, and Syria Sobal. But now let us begin to examine these things after the significations of things future, and to bring out the dimness of shadows into the light of the word.

2. What is "to the end" ye know. For "the end of the law is Christ." Those that are changed ye know. For who but they that do pass from old life into new?..."For ye were sometime darkness, but now light in the Lord." But they are changed "into the title's inscription,"...who into the kingdom of Christ do pass over from the kingdom of the devil. It is well that they are changed unto this title's inscription. But they are changed, as followeth, "unto teaching." He added, "for David himself unto teaching:" that is, are changed not for themselves, but for David himself, and are changed unto teaching....When therefore would Christ have changed us, unless He had done that which He spake of, "Fire I have come to send into the world"? If therefore Christ came to send into the world fire, to wit to its health and profit, we must inquire not how He is to send the world into fire, but how into the world fire. Inasmuch as therefore He came to send fire into the world, let us inquire what is Mesopotamia which was burned up, what is Syria Sobal? The interpretations therefore of the names let us examine according to the Hebrew language, wherein first this Scripture was written. Mesopotamia they say is interpreted, "exalted calling." Now the whole world by calling hath been exalted, Syria is interpreted "lofty." But she which was lofty, burned up hath been and humbled. Sobal is interpreted "empty antiquity." Thanks to Christ that hath burned her. Whenever old bushes are burned up, green places succeed; and more speedily and more plentifully, and more fully green, fresh ones spring out, when fire hath gone before them to the burning up of the old. Let not therefore the fire of Christ be feared, hay it consumeth. "For all flesh is hay, and all the glory of man as flower of hay." He burneth up therefore those things with that fire. "And turned Joab." Joab is interpreted enemy. There was turned an enemy, as thou wilt understand it. If turned unto flight, the devil it is: if converted to the faith, a Christian it is. How unto flight? From the heart of a Christian: "The Prince of this world," He saith, "now hath been cast out." But how can a Christian turned to the Lord be an enemy turned? Because he hath become a believer that had been an enemy. "Smote Edom." Edom is interpreted "earthly." That earthly one ought to be smitten. For why should one live earthly, that ought to live heavenly? There hath been slain therefore life earthly, let there live life heavenly. "For as we have borne the image of the earthly, let us bear also the image of Him that is from Heaven." See it slain: "Mortify your members which are upon earth." But when he had smitten Edom, he smote "twelve thousand in the valley of salt-pits." Twelve thousand is a perfect number, to which perfect number also the number of the twelve Apostles is ascribed: for not to no purpose is it, but because through the whole world was to be sent the Word. But the Word of God, which is Christ, is in clouds, that is, in the preachers of truth. But the world of four parts doth consist. The four parts thereof are exceeding well known to all, and often in the Scriptures they are mentioned: they are the same as the name of the four winds, East, West, North, and South. To all these four parts was sent the Word, so that in the Trinity all might be called. The number twelve four times three do make. With reason therefore twelve thousand earthly things were smitten, the whole world was smitten: for from the whole world was chosen out the Church, mortified from earthly life. Why "in the valley of salt-pits"? A valley is humility: salt-pits signify savour. For many men are humbled, but emptily and foolishly, in empty oldness they are humbled. One suffereth tribulation for money, suffereth tribulation for temporal honour, suffereth tribulation for the comforts of this life; he is to suffer tribulation and to be humbled: why not for the sake of God? why not for the sake of Christ? why not for the savour of salt? Knowest thou not that to thee hath been said, "Ye are the salt of earth," and, "If the salt shall have been spoiled, for no other thing will it be of use, but to be cast out"? A good thing it is therefore wisely to be humbled. Behold now are not heretics being humbled? Have not laws been made even by men to condemn them, against whom divine laws do reign, which even before had condemned them? Behold they are humbled, behold they are put to flight, behold persecution they suffer, but without savour; for folly, for emptiness. For now the salt hath been spoiled: therefore it hath been cast out, to be trodden down of men. We have heard the title of the Psalm, let us hear also the words of the Psalm.

3. "God, Thou hast driven us back, and hast destroyed us"

(ver. 1). Is that David speaking that smote, that burned up, that defeated, and not they to whom He did these things, that is to say, their being smitten and driven back, that were evil men, and again their being made alive and returning in order that they might be good men? That destruction indeed that David made, strong of hand, our Christ, whose figure that man was bearing; He did those things, He made this destruction with His sword and with His fire: for both He brought into this world. Both "Fire I am come to send into the world," thou hast in the Gospel: and "A sword I have come to send into the earth," thou hast in the Gospel. He brought in fire, whereby might be burned up Mesopotamia in Syria, and Syria Sobal: He brought in a sword whereby might be smitten Edom. Now again this destruction was made for the sake of "those that are changed unto the title's inscription." Hear we therefore the voice of them: to their health smitten they were, being raised up let them speak. Let them say, therefore, that are changed into something better, changed unto the title's inscription, changed unto teaching for David himself; let them say, "Thou hast had mercy upon us." Thou hast destroyed us, in order that Thou mightest build us; Thou hast destroyed us that were ill builded, hast destroyed empty oldness; in order that there may be a building unto a new man, building to abide for everlasting....

4. "Thou hast moved the earth, and hast troubled it"

(ver. 2). How hath the earth been troubled? In the conscience of sinners. Whither go we? Whither flee we, when this sword hath been brandished, "Repent, for near hath drawn the kingdom of Heaven"? "Heal the crushings thereof, for moved it hath been." Unworthy it is to be healed, if moved it hath not been: but thou speakest, preachest, threatenest us with God, of coming judgment holdest not thy peace, of the commandment of God thou warnest, from these things thou abstainest not; and he that heareth, if he feareth not, if he is not moved, is not worthy to be healed. Another heareth, is moved, is stung, smiteth the breast, sheddeth tears....

5. The first labour is, that thou shouldest be displeasing to thyself, that sins thou shouldest battle out, that thou shouldest be changed into something better: the second labour, in return for thy having been changed, is to bear the tribulations and temptations of this world, and amid them to hold on even unto the end. Of these things therefore when he was speaking, while pointing out such things, he addeth what? "Thou hast shown to Thy people hard things"

(ver. 3): to Thy people now, made tributary after the victory of David. "Thou hast shown to Thy people hard things." Wherein? In persecutions which the Church of Christ hath endured, when so much blood of martyrs was spilled. "Thou hast given us to drink of the wine of goading." "Of goading" is what? Not of killing. For it was not a killing that destroyeth, but a medicine that smarteth. "Thou hast given us to drink of the wine of goading."

6. Wherefore this? "Thou hast given to men fearing Thee, a sign that they should flee from the face of the bow"

(ver. 10). Wilt not Thou lead us down, that hast driven us back? But wherefore "hast driven us back"? Because Thou hast destroyed us. Wherefore hast destroyed us? Because angry Thou hast been, and hast had pity on us. Thou therefore wilt lead down, that hast driven back; Thou, O God, that wilt not march forth in our powers, wilt lead down. What is, "wilt not march forth in our powers"? The world is to rage, the world is to tread us down, there is to be a heap of witnesses, builded of the spilled blood of martyrs, and the raging heathen are to say, "Where is the God of them?" Then "Thou wilt not march forth in our powers:" against them Thou wilt not show Thyself, Thou wilt not show Thy power, such as Thou hast shown in David, in Moses, in Joshua the son of Nun, when to their might the Gentiles yielded, and when the slaughter had been ended, and the great laying waste repaired, into the land which Thou promisedst Thou leddest in Thy people. This thing then Thou wilt not do, "Thou wilt not march forth in our powers," but within Thou wilt work. What is, "wilt not march forth"? Wilt not show Thyself. For indeed when in chains the Martyrs were being led along, when they were being shut up in prison, when they were being led forth to be mocked, when to the beasts they were exposed, when they were being smitten with the sword, when with fire they were being burned, were they not despised as though forsaken, as though without helper? In what manner was God working within? in what manner within was He comforting? in what manner to these men was He making sweet the hope of life everlasting? in what manner was He not forsaking the hearts of them, where the man was dwelling in silence, well if good, ill if evil? Was He then by any means forsaking, because He was not marching forth in the powers of them? By not marching forth in the powers of them, did He not the more lead down the Church even unto Idumæa, lead down the Church even unto the city of standing around? For if the Church chose to war and to use the sword, She would seem to be fighting for life present: but because she was despising life present, therefore there was made a heap of witness for the life that shall be.

14. Thou therefore, O God, that wilt not march forth in our powers, "Give to us aid from tribulation, and vain is the safety of man" (ver. 11). Go now they that salt have not, and desire safety temporal for their friends, which is empty oldness. "Give to us aid:" from thence whence Thou wast supposed to forsake, thence succour. "In God we will do valour, and Himself to nothing shall bring down our enemies"

Off. Chastising thy people frequently under Moses, &c. (Berthier) --- On us. Redeeming mankind, which thou hadst condemned, for the fault of Adam, and giving us a more abundant grace, Romans v. 9. (St. Hilary) --- Thou hast treated us like a good physician, (Deuteronomy xxxii. 39.; Calmet) chastising us for our sins, that we might improve in virtue. (Worthington)

Moved. He personifies the earth, which had fallen into the hands of the Chaldeans, (Calmet) or had experienced various commotions under Saul, &c., (Haydock) which he denotes by the mention of an earthquake. (Menochius)

Sorrow. Hebrew, "muddy," such as is given to slaves or malefactors, (Matthew xxvii. 34.) mixed with myrrh, or venom. Literally, "wine of trembling," (Calmet) or soporiferous. (St. Jerome) (Haydock) --- All these expressions give the idea of something disagreeable. (Berthier) --- The people became penitent, or were astonished. (Menochius)

Off? God punishes and rewards. (Worthington) --- And wilt; or, "yet thou wilt not," &c. (Haydock) --- Thou wilt not depend on our efforts for victory. (Bellarmine) (Menochius) --- How can we expect to make such conquests, being in so forlorn a condition, when thou dost not lead forth our armies, as formerly? All that man can do is vain, but thou wilt look down upon us, and through God we shall do mightily, ver. 14. (Calmet)

1 O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again. 2 Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh. 3 Thou hast showed thy people hard things: thou hast made us to drink the wine of astonishment. 4 Thou hast given a banner to them that fear thee, that it may be displayed because of the truth. Selah. 5 That thy beloved may be delivered; save with thy right hand, and hear me.

The title gives us an account, 1. Of the general design of the psalm. It is Michtam—David's jewel, and it is to teach. The Levites must teach it to the people, and by it teach them both to trust in God and to triumph in him; we must, in it, teach ourselves and one another. In a day of public rejoicing we have need to be taught to direct our joy to God and to terminate it in him, to give none of that praise to the instruments of our deliverance which is due to him only, and to encourage our hopes with our joys. 2. Of the particular occasion of it. It was at a time, (1.) When he was at war with the Syrians, and still had a conflict with them, both those of Mesopotamia and those of Zobah. (2.) When he had gained a great victory over the Edomites, by his forces, under the command of Joab, who had left 12,000 of the enemy dead upon the spot. David has an eye to both these concerns in this psalm: he is in care about his strife with the Assyrians, and in reference to that he prays; he is rejoicing in his success against the Edomites, and in reference to that he triumphs with a holy confidence in God that he would complete the victory. We have our cares at the same time that we have our joys, and they may serve for a balance to each other, that neither may exceed. They may likewise furnish us with matter both for prayer and praise, for both must be laid before God with suitable affections and emotions. If one point be gained, yet in another we are still striving: the Edomites are vanquished, but the Syrians are not; therefore let not him that girds on the harness boast as if he had put it off.

In these verses, which begin the psalm, we have,

I. A melancholy memorial of the many disgraces and disappointments which God had, for some years past, put the people under. During the reign of Saul, especially in the latter end of it, and during David's struggle with the house of Saul, while he reigned over Judah only, the affairs of the kingdom were much perplexed, and the neighbouring nations were vexatious to them. 1. He complains of hard things which they had seen (that is, which they had suffered), while the Philistines and other ill-disposed neighbours took all advantages against them, v. 3 . God sometimes shows even his own people hard things in this world, that they may not take up their rest in it, but may dwell at ease in him only. 2. He owns God's displeasure to be the cause of all the hardships they had undergone: " Thou hast been displeased by us, displeased against us ( v. 1 ), and in thy displeasure hast cast us off and scattered us, hast put us out of thy protection, else our enemies could not have prevailed thus against us. They would never have picked us up and made a prey of us if thou hadst not broken the staff of bands ( Zech. xi. 14 ) by which we were united, and so scattered us." Whatever our trouble is, and whoever are the instruments of it, we must own the hand of God, his righteous hand, in it. 3. He laments the ill effects and consequences of the miscarriages of the late years. The whole nation was in a convulsion: Thou hast made the earth (or the land) to tremble, v. 2 . The generality of the people had dreadful apprehensions of the issue of these things. The good people themselves were in a consternation: " Thou hast made us to drink the wine of astonishment ( v. 3 ); we were like men intoxicated, and at our wits' end, not knowing how to reconcile these dispensations with God's promises and his relation to his people; we are amazed, can do nothing, nor know we what to do." Now this is mentioned here to teach, that is, for the instruction of the people. When God is turning his hand in our favour, it is good to remember our former calamities, (1.) That we may retain the good impressions they made upon us, and may have them revived. Our souls must still have the affliction and the misery in remembrance, that they may be humbled within us, Lam. iii. 19, 20 . (2.) That God's goodness to us, in relieving us and raising us up, may be more magnified; for it is as life from the dead, so strange, so refreshing. Our calamities serve as foils to our joys. (3.) That we may not be secure, but may always rejoice with trembling, as those that know not how soon we may be returned into the furnace again, which we were lately taken out of as the silver is when it is not thoroughly refined.

II. A thankful notice of the encouragement God had given them to hope that, though things had been long bad, they would now begin to mend ( v. 4 ): " Thou hast given a banner to those that fear thee (for, as bad as the times are, there is a remnant among us that desire to fear thy name, for whom thou hast a tender concern), that it may be displayed by thee, because of the truth of thy promise which thou wilt perform, and to be displayed by them, in defense of truth and equity," Ps. xlv. 4 . This banner was David's government, the establishment and enlargement of it over all Israel. The pious Israelites, who feared God and had a regard to the divine designation of David to the throne, took his elevation as a token for good, and like the lifting up of a banner to them, 1. It united them, as soldiers are gathered together to their colours. Those that were scattered ( v. 1 ), divided among themselves, and so weakened and exposed, coalesced in him when he was fixed upon the throne. 2. It animated them, and put life and courage into them, as the soldiers are animated by the sight of their banner. 3. It struck a terror upon their enemies, to whom they could now hang out a flag of defiance. Christ, the Son of David, is given for an ensign of the people ( Isa. xi. 10 ), for a banner to those that fear God; in him, as the centre of their unity, they are gathered together in one; to him they seek, in him they glory and take courage. His love is the banner over them; in his name and strength they wage war with the powers of darkness, and under him the church becomes terrible as an army with banners.

6 God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth. 7 Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver; 8 Moab is my washpot; over Edom will I cast out my shoe: Philistia, triumph thou because of me. 9 Who will bring me into the strong city? who will lead me into Edom? 10 Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies? 11 Give us help from trouble: for vain is the help of man. 12 Through God we shall do valiantly: for he it is that shall tread down our enemies.

David is here rejoicing in hope and praying in hope; such are the triumphs of the saints, not so much upon the account of what they have in possession as of what they have in prospect ( v. 6 ): " God has spoken in his holiness (that is, he has given me his word of promise, has sworn by his holiness, and he will not lie unto David, Ps. lxxxix. 35 ), therefore I will rejoice, and please myself with the hopes of the performance of the promise, which was intended for more than a pleasing promise," Note, God's word of promise, being a firm foundation of hope, is a full fountain of joy to all believers.

I. David here rejoices; and it is in prospect of two things:—

1. The perfecting of this revolution in his own kingdom. God having spoken in his holiness that David shall be king, he doubts not but the kingdom is all his own, as sure as if it were already in his hand: I will divide Shechem (a pleasant city in Mount Ephraim) and mete out the valley of Succoth, as my own. Gilead is mine, and Manasseh is mine, and both are entirely reduced, v. 7 . Ephraim would furnish him with soldiers for his life-guards and his standing forces; Judah would furnish him with able judges for his courts of justice; and thus Ephraim would be the strength of his head and Judah his lawgiver. Thus may an active believer triumph in the promises, and take the comfort of all the good contained in them; for they are all yea and amen in Christ. " God has spoken in his holiness, and then pardon is mine, peace mine, grace mine, Christ mine, heaven mine, God himself mine." All is yours, for you are Christ's, 1 Cor. iii. 22, 23 .

2. The conquering of the neighbouring nations, which had been vexatious to Israel, were still dangerous, and opposed the throne of David, v. 8 . Moab shall be enslaved, and put to the meanest drudgery. The Moabites became David's servants, 2 Sam. viii. 2 . Edom shall be made a dunghill to throw old shoes upon; at least David shall take possession of it as his own, which was signified by drawing off his shoe over it, Ruth iv. 7 . As for the Philistines, let them, if they dare, triumph over him as they had done; he will soon force them to change their note. Rather let those that know their own interest triumph because of him; for it would be the greatest kindness imaginable to them to be brought into subjection to David and communion with Israel. But the war is not yet brought to an end; there is a strong city, Rabbah (perhaps) of the children of Ammon, which yet holds out; Edom is not yet subdued. Now, (1.) David is here enquiring for help to carry on the ark: " Who will bring me into the strong city? What allies, what auxiliaries, can I depend upon, to make me master of the enemies' country and their strongholds?" Those that have begun a good work cannot but desire to make a thorough work of it, and to bring it to perfection. (2.) He is expecting it from God only: " Wilt not thou, O God? For thou hast spoken in thy holiness; and wilt not thou be as good as thy word?" He takes notice of the frowns of Providence they had been under: Thou hadst, in appearance, cast us off; thou didst not go forth with our armies. When they were defeated and met with disappointments, they owned it was because they wanted (that is, because they had forfeited) the gracious presence of God with them; yet they do not therefore fly off from him, but rather take so much the faster hold of him; and the less he has done for them of late the more they hoped he would do. At the same time that they own God's justice in what was past they hope in his mercy for what was to come: "Though thou hadst cast us off, yet thou wilt not contend for ever, thou wilt not always chide; though thou hadst cast us off, yet thou hast begun to show mercy; and wilt thou not perfect what thou hast begun?" The Son of David, in his sufferings, seemed to be cast off by his Father when he cried out, Why hast thou forsaken me? and yet even then he obtained a glorious victory over the powers of darkness and their strong city, a victory which will undoubtedly be completed at last; for he has gone forth conquering and to conquer. The Israel of God, his spiritual Israel, are likewise, through him, more than conquerors. Though sometimes they may be tempted to think that God has cast them off, and may be foiled in particular conflicts, yet God will bring them into the strong city at last. Vincimur in prælio, sed non in bello—We are foiled in a battle, but not in the whole war. A lively faith in the promise will assure us, not only that the God of peace shall tread Satan under our feet shortly, but that it is our Father's good pleasure to give us the kingdom.

II. He prays in hope. His prayer is, Give us help from trouble, v. 11 . Even in the day of their triumph they see themselves in trouble, because still in war, which is troublesome even to the prevailing side. None therefore can delight in war but those that love to fish in troubled waters. The help from trouble they pray for is preservation from those they were at war with. Though now they were conquerors, yet (so uncertain are the issues of war), unless God gave them help in the next engagement, they might be defeated; therefore, Lord, send us help from the sanctuary. Help from trouble is rest from war, which they prayed for, as those that contended for equity, not for victory. Sic quærimus pacem—Thus we seek for peace. The hope with which they support themselves in this prayer has two things in it:—1. A diffidence of themselves and all their creature-confidences: Vain is the help of man. Then only we are qualified to receive help from God when we are brought to own the insufficiency of all creatures to do that for us which we expect him to do. 2. A confidence in God, and in his power and promise ( v. 12 ): " Through God we shall do valiantly, and so we shall do victoriously; for he it is, and he only, that shall tread down our enemies, and shall have the praise of doing it." Note, (1.) Our confidence in God must be so far from superseding that it must encourage and quicken our endeavours in the way of our duty. Though it is God that performs all things for us, yet there is something to be done by us. (2.) Hope in God is the best principle of true courage. Those that do their duty under his conduct may afford to do it valiantly; for what need those fear who have God on their side? (3.) It is only through God, and by the influence of his grace, that we do valiantly; it is he that puts strength into us, and inspires us, who of ourselves are weak and timorous, with courage and resolution. (4.) Though we do ever so valiantly, the success must be attributed entirely to him; for he it is that shall tread down our enemies, and not we ourselves. All our victories, as well as our valour, are from him, and therefore at his feet all our crown must be cast.

1-3. allude to disasters.

cast ... off-- in scorn ( Psa 43:2 ; 44:9 ).

scattered-- broken our strength (compare 2Sa 5:20 ).

Oh, turn thyself-- or, "restore to us" (prosperity). The figures of physical, denote great civil, commotions ( Psa 46:2 , 3 ).

4-5. Yet to God's banner they will rally, and pray that, led and sustained by His power (right hand, Psa 17:7 ; 20:6 ), they may be safe.

11-12. Hence he closes with a prayer for success, and an assurance of a hearing.

"Judge not, that ye be not judged.2. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again."

Since when these temporal things are provided beforehand against the future, it is uncertain with what purpose it is done, as it may be with a single or double mind, He opportunely subjoins, "Judge not."

Otherwise; He has drawn out thus far the consequences of his injunctions of almsgiving; He now takes up those respecting prayer. And this doctrine is in a sort of continuation of that of the prayer; as though it should run, "Forgive us our debts," and then should follow, "Judge not, that ye be not judged."

But if He forbids us to judge, how then does Paul judge the Corinthian who had committed uncleanness? Or Peter convict Ananias and Sapphira of falsehood?

But some explain this place after a sense, as though the Lord did not herein forbid Christians to reprove others out of good will, but only intended that Christians should not despise Christians by making a show of their own righteousness, hating others often on suspicion alone, condemning them, and pursuing private grudges under the show of piety.

Wherefore He does not say, ’Do not cause a sinner to cease,’ but do not judge; that is, be not a bitter judge; correct him indeed, but not as an enemy seeking revenge, but as a physician applying a remedy.

But that not even thus should Christians correct Christians is shewn by that expression, "Judge not."

But if they do not thus correct, shall they therefore obtain forgiveness of their sins, because it is said, "and ye shall not be judged?" For who obtains forgiveness of a former sin, by not adding another thereto? This we have said, desiring to shew that this is not here spoken concerning not judging our neighbour who shall sin against God, but who may sin against ourselves. For whoso does not judge his neighbour who has sinned against him, him shall not God judge for his sin, but will forgive him his debt even as he forgave.

Otherwise; He does not forbid us to judge all sin absolutely, but lays this prohibition on such as are themselves full of great evils, and judge others for very small evils. In like manner Paul does not absolutely forbid to judge those that sin, but finds fault with disciples that judged their teacher, and instructs us not to judge those that are above us.

Otherwise; He forbids us to judge God touching His promises; for as judgements among men are founded on things uncertain, so this judgment against God is drawn from somewhat that is doubtful. And He therefore would have us put away the custom from us altogether; for it is not here as in other cases where it is sin to have given a false judgment; but here we have begun to sin if we have pronounced any judgment at all.

There are two cases in which we should be particularly on our guard against hasty judgments, when it does not appear with what mind the action was done; and when it does not yet appear, what sort of man any one may turn out, who now seems either good or bad. Wherefore he should neither blame those things of which we know with what mind they are done, nor so blame those things which are manifest, as though we despaired of recovery.

Here one may think there is difficulty is what follows, "With what judgment ye judge ye shall be judged." If we judge a hasty judgment, will God also judge us with the like? Or if we have measured with a false measure, is there with God a false measure whence it may be measured to us again? For by measure I suppose is here meant judgment. Surely this is only said, that the haste in which you punish another shall be itself your punishment. For injustice often does no harm to him who suffers the wrong; but must always hurt him who does the wrong.

Some say, How is it true that Christ says, "And with what measure ye shall mete it shall be measured to you again," if temporal sin is to be punished by eternal suffering? They do not observe that it is not said "the same measure," because of the equal space of time, but because of the equal retribution - namely, that he who has done evil should suffer evil, though even in that sense it might be said of that of which the Lord spoke here, namely of judgments and condemnations. Accordingly, he that judges and condemns unjustly, if he is judged and condemned, justly receives in the same measure though not the same thing that he gave; by judgment he did what was unjust, by judgment he suffers what is just.

"And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?5. Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye."

The Lord having admonished us concerning hasty and unjust judgment; and because that they are most given to rash judgment, who judge concerning things uncertain; and they most readily find fault, who love rather to speak evil and to condemn than to cure and to correct; a fault that spring either from pride or jealousy - therefore He subjoins, "Why seest thou the mote in thy brother’s eye, and seest not the beam in thy own eye?"

He speaks of such as though themselves guilty of mortal sin, do not forgive a trivial fault in their brother.

As if he perhaps have sinned in anger, and you correct him with settled hate. For as great as is the difference between a beam and a mote, so great is the difference between anger and hatred. For hatred is anger become inveterate. It may be if you are angry with a man that you would have him amend, not so if you hate him.

Many do this, if they see a Monk having a superfluous garment, or a plentiful meal, they break out into bitter accusation, though themselves daily seize and devour, and suffer from excess of drinking.

Otherwise; This is spoken to the doctors. For every sin is either a great or a small sin according to the character of the sinner. If he is a laic, it is small and a mote in comparison of the sin of a priest, which is the beam.

Otherwise; The sin against the Holy Spirit is to take from God power which has influences, and from Christ substance which is of eternity, through whom as God came to man, so shall man likewise come to God. As much greater then as is the beam than the mote, so much greater is the sin against the Holy Spirit than all other sins. As when unbelievers object to others carnal sins, and secrete in themselves the burden of that sin, to wit, that they trust not the promises of God, their minds being blinded as their eye might be by a beam.

That is, with what face can you charge your brother with sin, when yourself are living in the same or a yet greater sin?

When then we are brought under the necessity of finding fault with any, let us first consider whether the sin be such as we have never had; secondly that we are yet men, and may fall into it; then, whether it be one that we have had, and are now without, and then let our common frailty come into our mind, that pity and not hate may go before correction. Should we find ourselves in the same fault, let us not reprove, but groan with the offender, and invite him to struggle with us. Seldom indeed and in cases of great necessity is reproof to be employed; and then only that the Lord may be served and not ourselves.

Otherwise; "How sayest thou to thy brother;" that is, with what purpose? From charity, that you may save your neighbour? Surely not, for you would first save yourself. You desire therefore not to heal others, but by good doctrine to cover bad life, and to gain praise of learning from men, not the reward of edifying from God, and you are a hypocrite; as it follows, "Thou hypocrite, cast first the beam out of thine own eye."

For to reprove sin is the duty of the good, which when the bad do, they act a part, dissembling their own character, and assuming one that does not belong to them.

And it is to be noted, that whenever He intends to denounce any great sin, He begins with an epithet of reproach, as below, "Thou wicked servant, I forgave thee all that debt;" [ Mat 18:32 ] and so here, "Thou hypocrite, cast out first." For each one knows better the things of himself than the things of others, and sees more the things that be great, then the things that be lesser, and loves himself more than his neighbour.

Therefore He bids him who is chargeable with many sins, not to be a harsh judge of another’s faults, especially if they be small. Herein not forbidding to arraign and correct; but forbidding to make light of our own sins, and magnify those of others. For it behoves you first diligently to examine how great may be your own sins, and then try those of your neighbour; whence it follows, "and then shalt thou see clearly to cast the mote out of thy brother’s eye."

For having removed from our own eye the beam of envy, of malice, or hypocrisy, we shall see clearly to cast the beam out of our brother’s eye.

Judge not,[1] or condemn not others rashly, that you may not be judged or condemned. (Witham) --- St. Jerome observes, Christ does not altogether forbid judging, but directs us how to judge. Where the thing does not regard us, we should not undertake to judge. Where it well bear a favourable interpretation, we should not condemn. Magistrates and superiors, whose office and duty require them to judge faults, and for their prevention to condemn and punish them, must be guided by evidence, and always lean towards the side of mercy, where there are mitigating circumstances. Barefaced vice and notorious sinners should be condemned and reprobated by all. (Haydock) --- In this place, nothing more is meant than that we should always interpret our neighbor's actions in the most favourable light. God permits us to judge of such actions as cannot be done with a right intention, as murder. As to indifferent actions, we must always judge in the most favourable sense. There are two things in which we must be particularly on our guard: 1. With what intention such an action was done. 2. Whether the person who appears wicked will not become good. (St. Jerome)

Nolite judicare, Greek: krinein, which signifies either to judge, or to condemn.

This rule, which God will infallibly follow, should put a check to the freedom with which we so frequently condemn our neighbour. (Haydock) --- As we behave towards our neighbours, interpreting their actions with charitableness, and excusing their intentions with mildness; or, on the contrary, judging them with severity, and condemning them without pity; so shall we receive our judgment. (Menochius) --- As the pardon of our sins is proportioned to the pardon we afford to others, so also will our judgment be proportioned to the judgment we pass on others. If our neighbour be surprised by sin, we must not reproach or confound him for it, but mildly admonish him. Correct your brother, not as an enemy, taking revenge, but as a physician, administering appropriate remedies, assisting him with prudent counsels, and strengthening him in the love of God. (St. John Chrysostom, hom. xxiii.)

"Mote and beam," light and grievous sins. (Menochius)

Thou hypocrites, cast out first the beam, &c. Correct first thy own greater faults, before thou censure the lesser failings of others. (Witham)

CHAPTER 7

Judge not, rashly and malignantly, that ye, &c. Christ does not here prohibit the public judgments of magistrates, by which they condemn the guilty and absolve the innocent, for this is necessary in all commonwealths, but only private judgments, and that when they are rash, envious, detractive, for they are repugnant to charity and justice, yea to God Himself, whose office of judgment is usurped. For we have not been set to be judges but companions of our neighbours. Wherefore if we have an evil opinion of him we do him an injury. And we take away his good fame if we let this judgment go abroad; for reputation is a great good, greater far than riches. So S. Jerome, Bede, and Basil. The Gloss says, "There is scarcely any one who is found to be free from this fault." Hear S. Augustine (102 Serm. de Temp.): "Concerning those things, then, which are known to God, unknown to us, we judge our neighbours at our peril. Of this the Lord hath said, Judge not. But concerning things which are open and public evils, we may and ought to judge and rebuke, but still with charity and love, hating not the man, but the sin, detesting not the sick man, but the disease. For unless the open adulterer, thief, habitual drunkard, traitor, were judged and punished, that would be fulfilled which the blessed martyr Cyprian hath said, 'He who soothes a sinner with flattering words, administers fuel to his sin.'" S. Anthony gives the cause of perverseness in rash judgment, when he says, "We are often deceived as to the motives of actions. The judgment of God, who sees all things, is another thing from ours. But it is right that we should suffer one with another, and bear one another's burdens." So S. Athanasius, in his Life.

That ye be not judged, i.e., neither by men nor God. Ye will escape very many unjust judgments of others, or, anyhow, ye will not experience the severe judgment of God. Hear S. Augustine: "The temerity wherewith thou dost punish another will punish thyself. Injustice always injures him who does the wrong."

Some MSS. add here, Condemn not, and ye shall not be condemned, but it seems to have been added from Luk_7:37.

Leontius, Bishop of Cyprus, in his Life of S. John the Almoner, c. 35, relates that Vitalius, who converted many harlots, was slapped on the face, and judged to be a fornicator, by a certain person; but this judge was in turn slapped on the face by the devil, and possessed by him, and could only be delivered by coming as a suppliant to the cell of Vitalius, who was dead. When he came thither, there was found written on the pavement, by the hand of God, "0 ye men of Alexandria, judge not before the time until the Lord shall come." Wisely saith S. Bernard (Serm. 40 in Cant.), "Make an excuse for the intention with which a thing is done, when you cannot excuse the thing itself; set it down, if possible, to ignorance, inadvertence."

For with what judgment, &c. Says S. Chrysostom, "In what way thine own sins shall be examined, thou hast thyself provided a rule, by judging severely the things in which thy neighbour has offended, for 'judgment without mercy shall be awarded to him who has shown no mercy,' says S. James" (Jam_2:13).

Cassian (lib. 5 de Instit. renunc. c. 40) says that a certain abbot called Maches was wont to relate of himself, that, by God's permission, he had fallen into three faults for which he had been accustomed to judge others, and had been punished for them. S. Dorotheus (Doctrina 6), in a chapter upon not judging, relates that an angel once brought the soul of an adulterer to a certain old man, who had condemned him, and said, "Lo, here is the dead man whom thou hast judged. Where am I to take his soul, to heaven or to hell? Thou hast appointed thyself the judge of the dead, in the place of Christ. Judge then this soul." At these words the old man was pricked with compunction, begged for pardon, and did penance for the rest of his life. Matthew Rader, the Jesuit, among many other golden sayings, has this"A crooked measuring-rule makes even straight things appear crooked." Thus melancholy, and the proclivity to suspect evil of others engendered by it, is most deceptive: it deceives itself, and then goes on to deceive others. Wherefore let him who suffers from this disease learn, from the experience of his own suspicions, that they are for the most part false and deceptive, and so let him say, 'I will no longer give credit to you, for so far I have found you liars.'"

With what measure, &c, This is an adage, signifying the same thing. According to the rule, or measure, by which thou judgest others, so shalt thou be judged thyself. If thou shalt show thyself kindly in judging, then will others judge thee kindly: if thou judgest others severely, then severely will others judge thee. Understand here similar, not equal measure. For our measure cannot equal God's. His severity and His mercy both far surpass ours. Yet is His severity less than our faults. For God punishes sin less than it deserves. S. James follows Christ the Lord, when he says, "Speak not evil one of another, brethren. Whoso speaketh evil of his brother, or judgeth his brother, speaketh evil of the law, and judgeth the law" (iv. 11). See what I have there said.

And why beholdest thou? Gr. ου̉ κατανοει̃ς, dost not perceive. The mote, Gr. τὸ κάρφος, that is, bit of straw, or chaff, or tiny particle of wood, such as easily get into the eye. These things are put in contrast with a heavy beam or block. The mote signifies little faults and defects; the beam denotes greater crimes. There is an elegant allusion to the sight of the eye. The eye does not see itself and its own blemishes, but those of others. In a similar manner the critics see not, nor think of their own defects, but those of others. To their own they are as blind as moles: for those of others they have the eyes of lynxes. They take offence at the very least faults of others, but view with complacency and approval their own huge faults. To this refers the proverb, "We, do not see the bag on our own backs" about which Æsop has a fable. "Every man," he says, "carries two wallets, one on his breast, the other hanging from his shoulders on his back, and into the first we put other people's faults, but our own into the bag behind." This is that selfishness (φιλαυτία) which is innate in men.

By the same fable an abbot dealt with and corrected his criticizing anchorites. (Vit. Pat. lib. 5, libello 9, hum. 9.) He filled a sack with a great quantity of sand, and put it on his back, and carried before him in his hand a basket with a very small quantity of sand. When asked why he did this, he replied, "That bag which holds most sand is my sins, and because they are many, I have put them on my back lest I should grieve and lament over them; but the little quantity of sand is the sins of my brother, and they are before my face, and in them I exercise myself in judging my brother." When the Abbot Isaac had once judged a certain person, an angel stood before him and said, "God has sent me to ask you whither I am to cast that brother whom you have judged?" When Isaac heard this, he sought forgiveness. And the angel said, "Arise, God forgives thee, but be careful for the time to come not to judge any before God judges them."

Or how wilt thou say, &c., With what face canst thou animadvert upon, or correct a slight fault of thy neighbour's, when thou toleratest an enormous offence in thyself?

Thou hypocrite, &c. See clearly: Gr. διαβλέψεις ε̉κβαλει̃ν. As it is impossible that he who has a beam in his own eye could see to pluck out a little mote from his brother's eye, because of the beam filling and darkening his own eye, so in like manner it is barely possible that any one whose mind and reason are clouded by grave sin could see how to correct the very small faults of others. For how canst thou hate the very small developments of those things which in an extreme degree thou perceivest not in thyself?

Give not that which is holy, &c. Christ, according to His custom, proceeds to teach by parables and proverbs. There is here a double proverb, each signifying the same thing. And both are rightly connected with what precedes. He had just shown who and what manner of persons they ought to be who correct others. Now He teaches who ought to be corrected and taught, and who not. Pearls, therefore, and that which is holy, here signify the same thing, namely the precious and heavenly doctrine of the Gospel, of faith and truth, and, by consequence, the holy sacraments. Moreover, the same persons are denoted by dogs and swine, viz., those who are perverse and obstinate. These, on account of their impurity, are like pigs, and on account of their rebellious barking, like dogs. He adds the reason, because they, like hungry swine, stolid and impudent, despise and trample on holy doctrines which are the food of the soul, because they are contrary to their appetite and uncleanness. In the next place they are bitter against the setter forth of the holy doctrine, and tear him either by words, or deeds.

These words of Christ must be taken per se, because, per accidens, Christ the Lord, S. Stephen, S. Paul, and others, preached the Gospel to the perverse and obstinate Jews, although they knew that they would be slain by them for so doing. For this they did that they might give public testimony to the truth and glory of God, and for the profit of those who were standing by. For in this way holy things are not presented to swine, but to God and His elect. Thus S. Augustine, who by dogs understands opposers of the truth, and by swine despisers of it. But by dogs S. Chrysostom understands the Gentiles, as most impure; by swine, heretics, as addicted to the belly. By that which is holy, he understands Baptism and the Eucharist, which must not be given to impure and unworthy persons; pearls are the mysteries of the truth, inclosed in the Divine words as in the depths of the sea, i.e., in the profundity of Holy Scripture.

Ask and it shall be given, &c. He returns to the subject of prayer, of which He had begun to treat, vi. 5.  Ask, viz., from God, by prayer, those things about which I have been teaching, such as are necessary for you, but arduous and difficult, and especially the things which I have laid down to be looked for in the Lord's Prayer. For to it Luke refers these words (Luk_11:9). Observe, these three words, ask, seek, knock, mean the same thing, that is, earnest prayer. To ask signifies confidence in prayer as a prime requisite; to seek signifies zeal and diligence, for he who seeks for anything, applies the whole vigour of his mind to obtain what he seeks. To knock means perseverance.

Christ then signifies that we must pray faithfully, diligently, ardently, and perseveringly. So S. Augustine, who says that ask refers to praying for strength, by which we may be able to fulfil the commandments of God. seek, that we may find the truth: knock, that heaven may be opened unto us.

To this we may add the words of S. Chrysostom. "Ask," he says, "in supplications, praying night and day: seek by zeal and labours, for heaven is not given to the slothful: knock in prayers, in fastings, and almsgiving, for he who knocks at a door knocks with his hand."

Again, these three words denote increasing earnestness in prayer. When anything is asked for, it is first spoken for; by-and-by, if no answer be given, we cry out; if calling out do not suffice, we seek for some other means of gaining attention, we apply our mouth to some chink in the door by which our voices may be made to reach the master of the house: if that too fail, we beat at the door, until we gain a hearing. Hence Remigius thus expounds, "We ask by praying; we seek by living well; we knock by persevering." Others, "Ask by faith, seek by hope, knock by charity." Lastly, Climacus (Gradu 28) says, Ask by striving, seek by obedience, knock by long-suffering.

Mystically, S. Bernard (in Scala Claustralium): "Seek by reading, and ye shall find in meditation: knock in prayer, and it shall be opened to you in contemplation. Reading offers solid food to the mouth, meditation masticates it, reason gives it flavour, contemplation is the very sweetness itself which pleases and refreshes." He then defines these four processes. "Meditation is a studious action of the mind, which under the guidance of right reason searches out the knowledge of hidden truth: contemplation is the elevation of a mind depending upon God, and tasting the joys of eternal sweetness. Reading searches, meditation finds, contemplation feeds, prayer asks."

For every one that asketh receiveth, &c. Elegantly and truly says S. Augustine, or whoever was the author of lib. de Salutar. Monitis, (c. 28), "The prayer of the righteous is the key of heaven. Prayer ascends, God's mercy descends." The same S. Augustine (lib. senten. apud Prospr. Sent. 87), says "The physician knows best, what is good for the sick man. Therefore God sometimes in mercy hears not." Again he says (ad Paulinum, Epist. 43), "The Lord often denies what we wish for, that he may give us what we would rather, in the end." And the Gloss says, "God does not deny Himself to those who ask, for He voluntarily offered Himself to those who asked not for him. And those who seek shall find Him: for He gave Himself to those who sought Him not, that He might be found of them: and He will open to those who knock, for He it is who crieth out, 'Behold, I stand at the door and knock.'"

Or what man is there of you, &c. The force of the or in this verse is, that God is more liberal than man. It, as it were, compares God and man, and shows the superiority of God to man.

Or if he ask a fish, &c. For a serpent has the appearance and form of a fish, so that it might be deceitfully substituted for a fish, though only by an enemy, not by a father. He says the same thing that He said in the previous verse, but by a still more striking similitude. For if a father gave a stone to a child who asked him for bread, he would only give him a useless and uneatable thing; but if he gave him a serpent when he asked for a fish, he would give him not only a useless but a noxious and poisonous thing. Thus Christ speaks of what is a moral impossibility.

If ye then being evil, &c. Being evil: i.e., "by the natural propensity to evil, which ye have contracted in your nature by sin." So S. Jerome. "Also by your own will and actions." Whence it is plain that these words were spoken to the people generally, not to the Apostles. For the Apostles were good, but among the multitude there were many who were evil and entangled in vices. S. Chrysostom was of another opinion: "In comparison with God," he says, "all appear evil, even the good, as in comparison with the sun all things, even such as are light, appear dark."

Give good things. Luke has, will give the good Spirit. For all good things are given by the grace of the Holy Spirit, says Remigius. By good things understand true and solid goods which lead to blessedness. Whence S. Augustine says, "Gold and silver are good, not because they make thee good, but because thou mayest do good with them."

Therefore all things whatsoever ye would, &c. The word therefore, some are of opinion, has not here any inferential meaning, but is only an enclitic particle, denoting the conclusion of this part of our Lord's Sermon. Hence the Syriac omits it. On the other hand we may, with S. Chrysostom, take the therefore as inferential, and then the meaning would be this: "What I have hitherto said at large concerning love of your neighbour and giving of alms, all these things arise out of this primary natural precept, and first principle of moral philosophy, and rest upon equity, that what thou wishest to be done to thyself, that thou shouldst do to others, and what thou dost not wish to suffer from others, that thou shouldst not do unto others." Understand that wishest and wishest not, must be taken in a good sense, as guided by right reason. For the man who wishes wine to be given him that he may get drunk may not lawfully offer it to others for such a purpose. Christ here alludes to the monition which Tobit, when he was dying, gave to his son (Mat_4:16): "That which thou wouldst hate to be done unto thyself, take heed that at no time thou doest it to another."

Enter ye in at the strait gate, &c. The strait gate, by which there is an entrance into heaven, to blessedness and the feast of celestial glory, is, says S. Augustine, the Law of God, which straitens and represses our desires: it is also obedience, continence, mortification, the daily cross, which the law bids either to be made or to be carried. The broad gate which leads to perdition is concupiscence, too great liberty, gluttony, lust, &c. Christ has here regard to His own sanctions and explanations of the Law, as, Whosoever shall say, Thou fool, shall be in danger of hell fire, and, If any one shall smite thee on thy right cheek, offer him the other also, &c. For all these things are arduous and strait, or narrow. It is as though He had said, "I may seem to you to have made narrow the way of salvation by my precepts, but know ye, that it is strait even in itself, and therefore I have not straitened it, but have only described it as it really is; for the way to celestial glory is purity and sanctity, which in this corrupt state of your nature consist in a strict bridling and mortification of your passions." By liberty and indulgence Adam fell into sin, and we all through him, and then into all concupiscence. Thus the remedy for these things is nothing else but strict self-restraint, the cross, and mortification; for contraries are cured by contraries. S. Ambrose says, on the first Psalm, "There are two ways, one of the just, the other of the unjust: one of equity, the other of iniquity. The way of the just is narrow, that of the unjust is broad. The narrow road is that of soberness, the broad of drunkenness, that it may receive those who are tossing about." Clemens Alexandrinus (Strom. lib. 4) cites with praise the words of Hesiod: "Intense labour is placed before virtue, the way to it is long and steep." Also that of Simonides, "Virtue is said to dwell on rocks difficult of access." And so S. Basil says on the first Psalm: "That broad and easy road which goeth downward hath the deceiving evil demon who draws those who follow him by indulgences to perdition. But a good angel presides over the rough, and steep, and difficult way, which leads by means of zealous toils those who pursue it to a blessed end." Wherefore S. Luke has (Luk_13:24), Strive to enter in at the strait gate, where for strive, the Greek has α̉γωνίζεσθε, i.e., agonize, contend as it were in a contest and an agony, exercise your utmost power and might as in a wrestling match, as if for life itself, if ye conquer; but for death, if ye be overcome; according to the words of the Apostle, "Every one that striveth for the mastery (in agome, Gr. and Vulg.) is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible." We then enter upon a contest and in it we strive and agonize for heaven or for hell, for a most blessed or a most miserable eternity. And let each see in how great a match he wrestles: for the course and the way to life is the Cross; the course and the way to perdition is indulgence: it is the lust of the flesh, the lust of the eyes, and the pride of life. The way to life is continence, poverty of spirit and humility. Wherefore S. Barlaam said to king Josaphat, that the way to life is martyrdom, either of blood or of will and penitence: this is the way in which Christ has gone before us: and for this cause the first Christians and those who followed Him willingly met martyrdom, and when persecution had ceased, those who came after inflicted upon themselves the voluntary martrydom of an austere life in monasteries, deserts, and caves.

So also S. Perpetua saw in her dream a golden ladder, but hedged about with knives and swords. By this ladder she had to climb to heaven, and by this dream she knew that martyrdom was foretold to herself and her companions.

So also S. William, who, from Duke of Aquitaine, became a penitent hermit, gathered from these words of Christ, that all superfluities ought to be cut off, and the body only indulged in things necessary. "How many brethren," said he, "have served the Lord these many years in Egypt without eating fish? For how many tyrants, now in hell, would Jerome's sack, Benediet's frock, Arsenius' tears, Elisha's cowl, have sufficed to keep them out of hell? But woe to us, miserable, who changed superfluity into necessity."

Pythagoras saw the same thing in a shadow. He said that at first the path of virtue is narrow and confined, but afterwards it becomes wider by degrees: but the way of pleasure on the other hand is wide at the beginning, but afterwards it becomes more and more straitened. For as the Apostle says, "Tribulation and anguish is upon every soul of man that worketh evil, but glory, honour and peace to every one that doeth good." (Rom. ii.) For charity and the grace of Christ enlarge the heart, so that the believer may say confidently with the Psalmist, "I will run the way of Thy commandments when Thou hast enlarged my heart" (Vulg.).

For strait is the gate, &c. This is the voice of Eternal Wisdom: He then who is wise, and will set himself in earnest to save his soul, let him take the narrow way.

The measure of this straitness and narrowness of the way to heaven, and the fewness of those who find it, and are saved, you may gather from the types. First there is Lot, who only with his two daughters escaped from the burning of Sodom and the other cities of the plain, when all the rest were burnt up because of their lusts. For the world is like Sodom, it is inflamed with lusts and passions. Wherefore the greater part of the lost are damned on account of pollutions and lusts. The second type is the deluge. From this Noah only, with seven souls, escaped. The deluge swallowed up all the rest on account of their sins. In the world is a deluge of iniquity, and thus of punishments and all calamities. The third was the entrance into the Promised Land, which was a type of heaven. Into this of six hundred thousand Israelites, there entered but two, Caleb and Joshua. All this is taught too by the infallible words of Christ, "Many are called, but few chosen." Wisely does Cassian advise, "Live with the poor that thou mayest deserve to be found and saved amongst the few."

This moreover is true it you consider the mass of mankind. For by far the greater portion of men are infidels, Turks, Saracens, or heretics. S. Augustine (lib. 4 contr. Crescent. c. 53) compares the Church to a threshing-floor in which there is far more chaff than grains of wheat, more bad than good, more who will be damned than will be saved. Yet others, with greater mildness, think it probable that the greater portion of professing Christians will be saved, because most of them receive the Holy Sacraments before they die. And they justify sinners, not only those who have contrition, but who have attrition. But this seems to be true of those who have not lived in constant and habitual sins, such as fornication, usury, hatred. For such, when they are sick, conceive with difficulty any serious and efficacious purpose of amendment, or if they do conceive it, God in just punishment of their past sins suffers the demon of their bygone lusts to tempt them, and he furbishes and sharpens their memory, and so the sick man in consequence of his habits easily yields, and consents in his heart to sin, and thus he falls and is damned. Of this there are many examples.

Beware of false prophets, &c. Christ passes on to a most salutary admonition concerning the taking heed of false teachers, who teach that the way to heaven is not strait, but easy, and who thus send those who follow them not to heaven but to hell. They teach that we need not fast, nor go to confession, nor preserve virginity, nor religious vows; they allow all sorts of liberty to the flesh, and take away all merit from good works.

Observe, a prophet in Scripture means not only one who foretells future events, but many other persons, such as holy and religious men, singers, workers of miracles, and here as in many other places, a doctor or teacher. For the prophets were teachers, who made known the way of life, and of understanding things which were not plain to others, whether he foretold future events or not. For in Hebrew a prophet is called a seer, because he sees secret and hidden things, especially such things as future events. False prophets therefore are false teachers, whether they be heretics, or Gentiles and Pagans.

Now the sheep's clothing which these wolves put on are to veil their errors and heresies, first under the plea of liberty of conscience; 2. By quoting texts of Scripture that serve to favour their heresies; 3. The pretext of reforming the morals of the Church, especially those of the clergy and ecclesiastics; 4. By the simulation of meekness, simplicity, and piety; 5. By soft speeches, and a garrulous eloquence by which they cover their wolfish ferocity.

Which come, in truth, from themselves, neither called nor sent, nor approved by the bishops and prelates of the Church. Concerning these it is said (Jer_23:21), "I have not sent these prophets, yet they ran."

By their fruits, &c. Do men gather? As grapes are not wont to be produced by or gathered off thorns, nor figs off thistles, so in like manner, no good or sweet fruit can be collected from heresy,or heretics, but only harsh and thorny fruit. This fruit is of two kinds1. Of false doctrine; 2. Of bad morals and wickedness. Luther and Calvin have given examples in this age. For Luther teaches that vows are not binding upon the religious: that man does not possess free will, that he is the slave of necessity, that he must sin: that faith alone justifies: that good works have no merit before God. Calvin teaches that God is the author of evils: that Christ despaired on the Cross, that He felt the pains of hell, &c.; which things are downright blasphemy, and contrary to the natural law and to reason. Calvin also maintained that the Faith, by which he meant his own perversion of it, should be defended and propagated by force of arms, even by the slaughter of lawful princes and kings, of bishops, priests, and Catholics who opposed it. Whence we have heard of, and almost seen with our eyes in England, France, and Germany, so many murders, robberies, banishments of priests and Catholics, and a vast deluge of iniquity, and as it were a universal conflagration of goodness. We have seen the Blessed Sacraments profaned, the Holy Sacrifice abolished, vows broken, the saints contemned, churches burnt, the sacred canons set at nought, virgins violated, and all such like. For, as John Fisher, Bishop of Rochester, who, with Thomas More, was a glorious martyr in England under Henry VIII., truly says, "Lust is at once the mother and the child of heresy."

So every good tree, &c. "For a good tree is not distinguished from an evil one by its leaves or flowers," says S. Bernard (Epist. 107), but by its fruit.

Observe, 1. By good tree in this place, we are not to understand a good will, or charity, and by a corrupt tree an evil will, as S. Augustine, Chrysostom, and others think, but a good or bad teacher, for about these the words immediately preceding are spoken.

Note, 2. By the fruit of the tree, i.e., of a doctor, must be understood his doctrine, which comes forth true from a true teacher, false from a false one.

A good tree cannot bring forth evil fruit, &c. "A thorn tree cannot produce grapes, nor thistles figs, but a thorn must produce thorns, and a thistle thistles, as I have said; and vice versa, a vine cannot produce thorns, but grapes; and although the grapes and the figs should not ripen, but remain sour, that does not arise from the fault of the vine, or the fig-tree, but from unseasonable weather, and deficiency of the sun's heat. In like manner a prophet, that is, a true teacher, cannot teach false doctrine, nor can a false teacher teach the truth, or act altogether rightly and holily. You must take this in a composite and formal sense, so far, that is, as the teacher is good or bad; because in a concrete and material sense, the good doctor may fall away from his goodness, and teach or do wicked things. The Scribes taught right, but their deeds were evil. The converse also of this is sometimes true.

Many heretics have wrested this sentence of Christ, applying it falsely for establishing their own heresies. For first, the Manichæans endeavoured to prove from it that some men are by nature good and others evil; or that there are two natural Principles, one good, which makes some men good; the other evil, which makes some men bad. 2. Jovinian maintained from these words that a man who is born of God is not able to commit sin. (See S. Jerome, contra Jovinian.) 3. The Pelagians inferred from it that there is no original sin, because from a good marriage as from a good tree, such an evil fruit as sin cannot be produced. Teste S. Augustine (lib. de Nupt. et Concup. c. 26). 4. The Donatists gathered from it that wicked priests, as bad trees, cannot properly baptize. 5. The Calvinists argue from it that there is no free will in man to bring forth good works, or bad. The same infer from it that we are not justified by good works, but only declared righteous, since a tree is not made good by its good fruits, but is manifested by them to be good. But all these things are falsely inferred. They have none of them anything to do with the passage. For Christ properly applies this maxim only to prophets, that is to true or false teachers, as I have said.

Not every one that saith unto me, &c. Behold here Christ clearly describes the fruit of a good tree, i.e., of a good doctor and Christian that verily it is to do the will of our Heavenly Father, that in truth thou shouldst not only believe in Him and in His law as set forth by Christ, but that thou shouldst in deed, and in all things, fulfil the same. So says S. Augustine (lib. 2 de Serm. in Mont.). Therefore Christ says, Not every one that saith unto Me, Lord, Lord: that is, not every one who believeth in Me as Lord and God, or invokes Me as such, or who often has My name on his lips, in attestation of his words and his doctrine, as though he were preaching the pure Gospel, as the heretics boastsuch a one, I say, shall not enter into the Palace and Kingdom of Heaven's Father, but he who shall do that Father's will, that is, who shall fulfil His Commandments. And these are two. 1. To believe in Christ, with an orthodox faith, and 2, to perform in act and deed the commands of Christ. For "duties in words obtain not the kingdom of Heaven." "We must do some thing and offer some thing that is our own to obtain a blissful eternity," says S. Hilary. And "the road to the kingdom of heaven is obedience, not the speaking of a name," says the Gloss.

Many shall say unto me in that daythe Day of Judgment. For that shall be the last and greatest Day of the world. That Day shall be the gate of eternity, and shall send those who have done good works to a blessed, and those who have done evil works to a miserable eternity. "Then," as S. Chrysostom says, "the works of each shall speak, while their tongues keep silence, nor shall one intercede for another."

Lord, Lord, have we not prophesied, &c. Have we not foretold future events by Thy light and grace? So Maldonatus. Or otherwise, Have we not by the inspiration of the Holy Spirit, by Thy commission and authority taught and preached the true faith? So Jansen.

And done many wonderful works. He calls wonderful works, or miracles, virtue, as it is in the Greek and Vulgate. And those real miracles. For it is plain from this verse that God does sometimes work miracles even by false prophets, as He did by Judas the traitor (Luk_10:17, &c.) and Caiaphas (Joh_11:49.) And Balaam the soothsayer (Numb 24:3). S. Jerorne says, "To work miracles is sometimes not because of his goodness who works them: but it is the invocation of the name of Christ which performs them for the good of others." Whence S. Gregory collects (lib. 20, Moral. 8): "The proof of sanctity is not the performance of miracles, but to love one's neighbour as oneself, and to think of God what is true, and to think better of one's neighbour than of oneself."

Observe, although impious and false teachers may, by the gift of God, prophesy and work miracles, yet they cannot do this for the confirmation of false doctrine. For a miracle, even a solitary one, so long as it is real and plain, is not only a probable, but a morally certain proof of true doctrine, whence Christ and the Apostles use it as an inviolable argument for proving the Christian faith. Nor do we ever read of a miracle being wrought in confirmation of heresy or error. And à priori reasoning shows this. For a miracle is a singular and supernatural operation of God alone, by which, as by His own seal, God attests the right faith and truth, wherefore if God should hearken to a false teacher calling upon Him to confirm his error by a miracle, He would seem to co-operate with him, and attest his error, and by consequence, lie and deceive, which is impossible. For God is the Prime Verity, and the Truth itself, and He has reserved the power of working miracles to Himself alone, that by them, as a testimony peculiar to Himself, He may seal His own Word and His own Truth, and testify that they emanate from Him. A miracle therefore is as it were the Voice of God working and attesting that He does speak; and He confirms His words by it as by a seal. For other things are common to God, with angels, and devils. Wherefore in them it is doubtful whether God, or an angel, or the devil speaks and works. So D. Thomas (2a. 2æ,. quæst. 178, art. 2) and theologians passim. And S. Augustine (lib. Contra Epist. Fundamenti, c. 4) declares that he was held in the Church by the chains of miracles. And Richard de S. Victor says, (lib. 1 de Trinit. c. 2), "0 Lord, if it be error which we believe, we have been deceived by Thee. For our faith has been confirmed among us by such signs and wonders as could not have been wrought unless they were done by Thee." (See also Bellarmine, lib. 4, On the notes of the Church, c. 14.)

Let us observe, however, here, that if the gift of miracles has been given to any one by God for any reason, as an abiding habit, or condition, such a one may afterwards abuse the gift, and work the miracle for an evil end, such, for example, as vain glory, gain, or the confirmation of what is false. For in such a case God concurs indeed with the miracle itself but not with the abuse of it, or with the evil object of him who works it. For this He only permits. Thus God concurs with an impious priest in the consecration of the Eucharist, even though the priest intends to abuse it for the purposes of sorcery, or blasphemy, yea even to sell it to a Jew to mock at and pierce it. And understand this, that I have said as to a wicked man abusing the gift of miracles, upon the principle, that any grace given by God for one end may be abused by evil men for another end. For it is plain that the power of consecration is given by God to a priest for one end, although he may abuse his power for another end. Still it appertains to the providence of God not to allow an impious man to abuse the grace of miracles to deceive others so as to lead them into heresy, if this misuse should be entirely hidden from them. For then men without any fault of their own, and on the authority, as it would appear, of God's attestation would be led into error, which is impossible. Neither could God correct or amend their error by another miracle. For men would say that if the first miracle were wrought for the confirmation of what is false, by parity of reasoning, the second also might be wrought for the confirmation of what is false: so that God would, as it were, disarm Himself, and deprive Himself of the power of declaring and attesting the truth, and confuting error. For this consists in the working of miracles. In the case of those whom the common people call Saviours, even when they are of evil life, it is plain, says Navarrus in his Manuale, that the gift of curing diseases has been given them by God for the common good of the Church, and that they can abuse this gift for evil purposes. So also in Flanders, they say that those who are born on Good Friday, and also a seventh son, sprung in continual descent from a seventh son, are able to cure the King's Evil by touching it. But the gift is given by God to the former in honour of Good Friday, and the mystery of Christ's Death and Passion, and to the latter in honour of wedlock, to show that it has been honoured and instituted by God, and raised by Christ to the dignity of a Sacrament. Wherefore if any should use this power for evil, we can see that it is the man who is abusing his gift, not God who is co-operating with him for evil. Thus it is said that the same power of curing the King's Evil has been given to the kings of England and France, on account of the merits of King Edward the Confessor. Indeed, one Tucker, a Protestant, wrote a Book about the persons cured of the King's Evil, by Elizabeth, late Queen of England. But he is completely confuted by Delrio, in Magicis (lib. 1, c. 3, 9. 4).

At any rate up to the present time there is no case on record in which it can be shown that any one who had even the habitual gift, has wrought a miracle for the confirmation of heresy, or false doctrine, unless we choose to allow that Calvin, pretending in confirmation of his heresy to raise a supposed dead man to life, who was really alive, God, to punish the deceit, caused the man to die. But all such miracles, as it were indications of perfidy, condemn heresy and confirm the true faith.

Ver. 23.And then will I confess unto them, &c. "I Christ, will say unto the false prophets, who have taught and done miracles in My Name, in the Judgment Day, I knew you indeed as My prophets, who did miracles in My Name: but as My friends and sons whom I predestinated to the inheritance of My glory, I know you not. That is, I do not love and delight in you, because the will and law of My Heavenly Father, which ye taught unto others with your mouths, ye have not fulfilled in your deeds. Go ye therefore into everlasting fire, because ye have wrought iniquity." So says S. Augustine; and S. Gregory says, "Christ deserts them as unknown whom He did not know for the merit of their lives." (Hom. 12 in Evangel.) This knowledge therefore of God is not speculative, but practical, loving, and affectionate: as we are said to know those whom we love, and not to know those whom we dislike.

Ver. 24.Therefore whosoever heareth these sayings of mine, &c. This is the Epilogue by which Christ concludes His lengthy Sermon on the Mount. It is as though He said"Thus far have I taught you how ye ought to live wisely and holily according to the will and law of God, if ye wish to arrive at the kingdom of God and everlasting happiness. For this is the direct way to them, and other way there is none. Wherefore if ye do those things which I have taught you, ye shall be like a prudent man who built his house upon the rock. For it will resist all winds and storms which rush against it."

Christ here alludes to Pro_10:25, "As the whirlwind passeth, so is the wicked no more; but the righteous is an everlasting foundation." And Pro ix. 1: "Wisdom hath builded her house, she hath hewn out her seven pillars."

Observe, the spiritual house of the soul is the perfection of virtues, for as a material house is builded with much labour, and rises by degrees with various stones and beams, so is the spiritual house built up by various virtues and holy operations, and by long labour and slow degrees. The length of the house is long-suffering, its breadth is charity, its height, hope. The four walls are the four cardinal virtues, viz., Prudence, Justice, Fortitude, and Temperance. The pavement is humility; the roof, patience. The window is the desire of heavenly glory, through which the light of the Gospel finds an entrance. The door is obedience to the Commandments. The doorkeeper is holy fear. The watchmen are holy angels. The tower is contemplation. The mind or intellect is the master of the house. The husband is the will, the children are good works. The servants are the senses obedient to the mind. The table is Holy Scriptures, the bread is the Eucharist, the wine is the Blood of Christ, the living water is the Holy Ghost. The oil is mercy. The bed is a quiet and peaceable mind. The sacraments are medicine, priests are the physicians. The Guests are the Father, the Son, and the Holy Ghost. See S. Bernard (Tract. de interiori Domo).

Lastly, note here, as against the innovators, that faith, without the good works which faith prescribes to be done, will not suffice for salvation. For Christ here calls a foundation of sand faith alone conceived by hearing preaching, for this faith is like sand, dry and worthless: but the rock He calls faith solidified by good works. Note 2, the order which Christ employs. For 1, in verse Mat_7:15, He taught the necessity of a right faith and true teachers; 2, in verse Mat_7:21 et seq., the necessity of good works and a holy life. Mystically the Rock is Christ, whence the Gloss, "He builds on Christ who does what he hears of Him."

And the rain descended, &c. The Arabic has, for its foundations were made firm upon the rock. The rain, wind, and rivers are all temptations and adversities whatsoever, whether coming from the world, the flesh, or the devil. They also mean the condemnation which Christ shall pronounce upon the wicked in the Day of Judgment. For this is often expressed in Scripture by the words storm and Tempest, as in Isa_28:2, "Behold the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand."

He then that is faithful to Christ and His law, being as it were founded by fear and love upon a most firm rock, cares not for the blasts of persecution, nor the gales of adulation, nor the zephyrs of flattery, nor the north winds of threats, nor the tempest of blows, but in his vocation and ministry stands unshaken in God. Thus like a crag or a rock, which on every side is beaten by the waves of the sea, so he continues unmoved and unsubdued. We have an example in S. Peter, who being set firm upon a rock, that is, the love of Christ, overcame all adverse things. Wherefore when he was commanded by the chiefs of the Sadducees (Acts iv. 18) to cease from preaching Christ, he answered, "We cannot but speak the things which we have seen and heard."

S. Gregory Nazianzen (Orat. 28) thus depicts the Christian philosopher: "There is a certain fabulous tree, which the more it is cut, the more it flourishes, and rises superior to the knife, which lives by death, and is propagated by cutting, and grows by being consumed." This, says the Scholiast, is not a fabulous, but a real tree. It is fulfilled in the vine, which, the more it is pruned, the more it sprouts and bears fruit. Nazianzen proceeds, "Thus of a truth is the philosopher. He flourishes amid torments; and he deems the troubles of life to be the harvest of virtue, and glories in adversity." And he concludes by showing that there are three things which are invinciblenamely, God, an angel, and a philosopher. Two of these cannot be severed, or plucked asunder, God and an angel. The third is a philosopher; in matter devoid of matter, uncircumscribed by the body, heavenly while on earth, impassible amid sufferings, easily giving himself to be overcome by all things, except that through greatness of mind, in that wherein he suffers himself to be overcome, he overcomes those who seem to have overcome him.

Ver. 26.And whose heareth these sayings of mine, &c. Rightly is the instability and disobedience of him who heareth the words of Christ and doeth them not likened unto sand. For, 1. Sand is soft and shifting, so that it cannot afford a solid and durable foundation. 2. Sand is dry; and so the unstable mind which doeth not that which it heareth is dry and empty of virtue and the moisture of the Divine Spirit. 3. Sand is blown about by the wind and dispersed into all quarters; so too a light and inconstant mind is carried into every sort of concupiscence by every breath of desire and temptation. 4. As sand is very fine and composed of millions of little grains, so the unstable heart is filled with a thousand cogitations and desires after vain and trifling things.

Tropologically, the foolish and worldly person builds upon sand, i.e., says Salmeron, upon creatures, who like sand are barren for good, and in a state of fluidity, so as to fall away into sin, and shaken by the waves because they are agitated by labours and temptations. For as sand is dry, or bibulous and insatiable, so creatures cannot satisfy the soul of man. Sand is also very numerous; so likewise the wicked are innumerable, and "infinite is the company of fools." Sand therefore denotes all the people of the devilsterile, and by no means united, whereas the people of God are strong and united like a rock. For though many be called, few are chosen.

And the rain descended, &c. Rain denotes the temptation of the world; rivers, of the flesh; the winds, of the devil. For rain coming down from on high, and causing the earth to swell and making it fruitful, denotes ambition of honours and the desire of wealth, which the world offers to the vain and inconstant man, whereby he is made to depart from the law of God, and fall away from the faith. Rivers, or floods which arise out of the earth, denote the temptations of the flesh, as gluttony and lust, which have their origin in the flesh itself, so to say. Winds, which from the atmosphere blow against the house laterally and invisibly, denote the temptations of the devil, who is an invisible spirit, and the prince of the power of the air. For he insinuates, and as it were blows into our fancy a thousand depraved thoughts and desires, and they are so subtil that sometimes thou knowest not whether they come from an angel, or the devil. For Satan transforms himself into an angel of light.

Ver. 28.And it came to pass, &c. Here then is concluded Christ's whole Sermon upon the Mount containing the whole law and perfection of the Gospel. And although the precepts given are dispersed, yet are they all connected. And if any one desires to learn the order and connection which exists amongst them let him read Bellarmine (lib. 4, de Justific.)

For he taught them, &c. That is, He was accustomed to teach, &c. 1. Because Christ taught important matters with great authority, matters of the highest moment for salvation, and the Truth itself. But the Scribes taught with levity, trifling matters, such as rites and ceremonies, washings of the hands and of cups.

2. Because what Christ taught in word, that He fulfilled in deed. For great authority is added to the doctrine of the teacher when he performs the good which he enjoins. "Protracted," says Seneca, "is the road to virtue through precepts; short and effectual through example." Here S. Gregory (23 Moral.7): "That is indeed taught with authority which is acted before it is spoken. For we take away from confidence in our doctrine when conscience impedes the tongue. Whence also it is written of the Lord, 'He taught as one having authority, and not as the Scribes.' For peculiarly and above all He spoke only from a good power, because He had done no evil through weakness. From the power of His Divinity He had that which He ministered unto us through the innocence of His humility.

3. Christ taught with great spirit and fervour, with great persuasive force and efficacy; the Scribes coldly and superficially.

4. Christ confirmed His doctrine by miracles, which the Scribes could not do. Again Christ had a marvellous grace in speaking, according to those words of S. Matthew, "They wondered at the gracious words which proceeded out of His mouth."

5. The Scribes taught as interpreters of the Law, but Christ as a Lawgiver sent from heaven, with celestial wisdom and majesty. So Bede and Theophylact.

6. Christ in His teaching aimed only at the glory of God and the salvation of man. The Scribes sought their own glory and the applause of men.

7. Christ by His external teaching, and by His holy interior inspiration, and the light of grace, illuminated the minds and inflamed the affections of His hearers, and thereby made ignorant and stupid men learned, and those who were torpid and frigid fervent.

In these things then let the orator and preacher imitate Christ, and let him teach more by his life than his words, like S. Basil, of whom S. Gregory Nazianzen writes (Orat. 20), "A sermon of Basil's was like thunder, because his life was like lightning." S. Bernard, in his Life of S. Malachi, says that upon one occasion he rendered a certain enraged and furious woman, whose temper was perfectly intolerable to every one, so meek, that she did not even appear angry. And this he did by a word, saying to her, "In the name of the Lord Jesus, I bid thee be no longer angry." And this, S. Bernard thinks, was a greater miracle than raising a man from the dead, which was once performed by the same S. Malachi. "For in the one case it was but the outward man who lived again, in the other case it was the inward man."

1 Judge not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. 6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Our Saviour is here directing us how to conduct ourselves in reference to the faults of others; and his expressions seem intended as a reproof to the scribes and Pharisees, who were very rigid and severe, very magisterial and supercilious, in condemning all about them, as those commonly are, that are proud and conceited in justifying themselves. We have here,

I. A caution against judging v. 1, 2 . There are those whose office it is to judge-magistrates and ministers. Christ, though he made not himself a Judge, yet came not to unmake them, for by him princes decree justice; but this is directed to private persons, to his disciples, who shall hereafter sit on thrones judging, but not now. Now observe,

1. The prohibition; Judge not. We must judge ourselves, and judge our own acts, but we must not judge our brother, not magisterially assume such an authority over others, as we allow not them over us: since our rule is, to be subject to one another. Be not many masters, Jam. iii. 1 . We must not sit in the judgment-seat, to make our word a law to every body. We must not judge our brother, that is, we must not speak evil of him, so it is explained, Jam. iv. 11 . We must not despise him, nor set him at nought, Rom. xiv. 10 . We must not judge rashly, nor pass such a judgment upon our brother as has no ground, but is only the product of our own jealousy and ill nature. We must not make the worst of people, nor infer such invidious things from their words and actions as they will not bear. We must not judge uncharitably, unmercifully, nor with a spirit of revenge, and a desire to do mischief. We must not judge of a man's state by a single act, nor of what he is in himself by what he is to us, because in our own cause we are apt to be partial. We must not judge the hearts of others, nor their intentions, for it is God's prerogative to try the heart, and we must not step into his throne; nor must we judge of their eternal state, nor call them hypocrites, reprobates, and castaways; that is stretching beyond our line; what have we to do, thus to judge another man's servant? Counsel him, and help him, but do not judge him.

2. The reason to enforce this prohibition. That ye be not judged. This intimates, (1.) That if we presume to judge others, we may expect to be ourselves judged. He who usurps the bench, shall be called to the bar; he shall be judged of men; commonly none are more censured, than those who are most censorious; every one will have a stone to throw at them; he who, like Ishmael, has his hand, his tongue, against every man, shall, like him, have every man's hand and tongue against him ( Gen. xvi. 12 ); and no mercy shall be shown to the reputation of those that show no mercy to the reputation of others. Yet that is not the worst of it; they shall be judged of God; from him they shall receive the greater condemnation, Jam. iii. 1 . Both parties must appear before him ( Rom. xiv. 10 ), who, as he will relieve the humble sufferer, will also resist the haughty scorner, and give him enough of judging. (2.) That if we be modest and charitable in our censures of others, and decline judging them, and judge ourselves rather, we shall not be judged of the Lord. As God will forgive those that forgive their brethren; so he will not judge those that will not judge their brethren; the merciful shall find mercy. It is an evidence of humility, charity, and deference to God, and shall be owned and rewarded by him accordingly. See Rom. xiv. 10 .

The judging of those that judge others is according to the law of retaliation; With what judgment ye judge, ye shall be judged, v. 2 . The righteous God, in his judgments, often observes a rule of proportion, as in the case of Adonibezek, Judg. i. 7 . See also Rev. xiii. 10 ; xviii. 6 . Thus will he be both justified and magnified in his judgments, and all flesh will be silenced before him. With what measure ye mete, it shall be measured to you again; perhaps in this world, so that men may read their sin in their punishment. Let this deter us from all severity in dealing with our brother. What shall we do when God rises up? Job xxxi. 14 . What would become of us, if God should be as exact and severe in judging us, as we are in judging our brethren; if he should weigh us in the same balance? We may justly expect it, if we be extreme to mark what our brethren do amiss. In this, as in other things, the violent dealings of men return upon their own heads.

II. Some cautions about reproving. Because we must not judge others, which is a great sin, it does not therefore follow that we must not reprove others, which is a great duty, and may be a means of saving a soul from death; however, it will be a means of saving our souls from sharing in their guilt. Now observe here,

1. It is not every one who is fit to reprove. Those who are themselves guilty of the same faults of which they accuse others, or of worse, bring shame upon themselves, and are not likely to do good to those whom they reprove, v. 3-5 . Here is,

(1.) A just reproof to the censorious, who quarrel with their brother for small faults, while they allow themselves in great ones; who are quick-sighted to spy a mote in his eye, but are not sensible of a beam in their own; nay, and will be very officious to pull out the mote out of his eye, when they are as unfit to do it as if they were themselves quite blind. Note, [1.] There are degrees in sin: some sins are comparatively but as motes, others as beams; some as a gnat, others as a camel: not that there is any sin little, for there is no little God to sin against; if it be a mote (or splinter, for so it might better be read), it is in the eye; if a gnat, it is in the throat; both painful and perilous, and we cannot be easy or well till they are got out. [2.] Our own sins ought to appear greater to us than the same sins in others: that which charity teaches us to call but a splinter in our brother's eye, true repentance and godly sorrow will teach us to call a beam in our own; for the sins of others must be extenuated, but our own aggravated. [3.] There are many that have beams in their own eyes, and yet do not consider it. They are under the guilt and dominion of very great sins, and yet are not aware of it, but justify themselves, as if they needed no repentance nor reformation; it is as strange that a man can be in such a sinful, miserable condition, and not be aware of it, as that a man should have a beam in him eye, and not consider it; but the god of this world so artfully blinds their minds, that notwithstanding, with great assurance, they say, We see. [4.] It is common for those who are most sinful themselves, and least sensible of it, to be most forward and free in judging and censuring others: the Pharisees, who were most haughty in justifying themselves, were most scornful in condemning others. They were severe upon Christ's disciples for eating with unwashen hands, which was scarcely a mote, while they encouraged men in a contempt of their parents, which was a beam. Pride and uncharitableness are commonly beams in the eyes of those that pretend to be critical and nice in their censures of others. Nay, many are guilty of that secret, which they have the face to punish in others when it is discovered. Cogita tecum, fortasse vitium de quo quereris, si te diligenter excusseris, in sinu invenies; inique publico irasceris crimini tuo—Reflect that perhaps the fault of which you complain, might, on a strict examination, be discovered in yourself; and that it would be unjust publicly to express indignation against your own crime. Seneca, de Beneficiis. But, [5.] Men's being so severe upon the faults of others, while they are indulgent of their own, is a mark of hypocrisy. Thou hypocrite, v. 5 . Whatever such a one may pretend, it is certain that he is no enemy to sin (if he were, he would be an enemy to his own sin), and therefore he is not worthy of praise; nay, it appears that he is an enemy to his brother, and therefore worthy of blame. This spiritual charity must begin at home; " For how canst thou say, how canst thou for shame say, to thy brother, Let me help to reform thee, when thou takest no care to reform thyself? Thy own heart will upbraid thee with the absurdity of it; thou wilt do it with an ill grace, and thou wilt expect every one to tell thee, that vice corrects sin: physician, heal thyself;" I præ, sequar—Go you before, I will follow. See Rom. ii. 21 . [6.] The consideration of what is amiss in ourselves, though it ought not to keep us from administering friendly reproof, ought to keep us from magisterial censuring, and to make us very candid and charitable in judging others. "Therefore restore with the spirit of meekness, considering thyself ( Gal. vi. 1 ); what thou has been, what thou art, and what thou wouldst be, if God should leave thee to thyself."

(2.) Here is a good rule for reprovers, v. 5 . Go in the right method, first cast the beam out of thine own eye. Our own badness is so far from excusing us in not reproving, that our being by it rendered unfit to reprove is an aggravation of our badness; I must not say, "I have a beam in my own eye, and therefore I will not help my brother with the mote out of his. " A man's of fence will never be his de fence: but I must first reform myself, that I may thereby help to reform my brother, and may qualify myself to reprove him. Note, Those who blame others, ought to be blameless and harmless themselves. Those who are reprovers in the gate, reprovers by office, magistrates and ministers, are concerned to walk circumspectly, and to be very regular in their conversation: an elder must have a good report, 1 Tim. iii. 2 , 7 . The snuffers of the sanctuary were to be of pure gold.

Sermon on the Mount-- concluded.

That these verses are entirely supplementary is the simplest and most natural view of them. All attempts to make out any evident connection with the immediately preceding context are, in our judgment, forced. But, though supplementary, these counsels are far from being of subordinate importance. On the contrary, they involve some of the most delicate and vital duties of the Christian life. In the vivid form in which they are here presented, perhaps they could not have been introduced with the same effect under any of the foregoing heads; but they spring out of the same great principles, and are but other forms and manifestations of the same evangelical "righteousness."

Censorious Judgment ( Mt 7:1-5 ).

1. Judge not, that ye be not judged-- To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it--"that ye be not judged"--confirms this: "that your own character and actions be not pronounced upon with the like severity"; that is, at the great day.

2. For with what judgments ye judge, ye shall be judged: and with what measure ye mete-- whatever standard of judgment ye apply to others.

it shall be measured to you again-- This proverbial maxim is used by our Lord in other connections--as in Mr 4:24 , and with a slightly different application in Lu 6:38 --as a great principle in the divine administration. Unkind judgment of others will be judicially returned upon ourselves, in the day when God shall judge the secrets of men by Jesus Christ. But, as in many other cases under the divine administration, such harsh judgment gets self-punished even here. For people shrink from contact with those who systematically deal out harsh judgment upon others--naturally concluding that they themselves may be the next victims--and feel impelled in self-defense, when exposed to it, to roll back upon the assailant his own censures.

3. And why beholdest thou the mote-- "splinter," here very well rendered "mote," denoting any small fault.

that is in thy brother's eye, but considerest not the beam that is in thine own eye?-- denoting the much greater fault which we overlook in ourselves.

4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

5. Thou hypocrite-- "Hypocrite."

first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye-- Our Lord uses a most hyperbolical, but not unfamiliar figure, to express the monstrous inconsistency of this conduct. The "hypocrisy" which, not without indignation, He charges it with, consists in the pretense of a zealous and compassionate charity, which cannot possibly be real in one who suffers worse faults to lie uncorrected in himself. He only is fit to be a reprover of others who jealously and severely judges himself. Such persons will not only be slow to undertake the office of censor on their neighbors, but, when constrained in faithfulness to deal with them, will make it evident that they do it with reluctance and not satisfaction, with moderation and not exaggeration, with love and not harshness.

Prostitution of Holy Things ( Mt 7:6 ). The opposite extreme to that of censoriousness is here condemned-- want of discrimination of character.