Friday of the 15th week of Ordinary Time

Lord. The answer is given, (4 Kings xx. 9.) which seems to evince that this is only an extract. (Calmet) --- The prophet prescribed the medicine, and the king asked for a sign before he sung the canticle. (Worthington)

1 In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the Lord , Set thine house in order: for thou shalt die, and not live. 2 Then Hezekiah turned his face toward the wall, and prayed unto the Lord , 3 And said, Remember now, O Lord , I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. 4 Then came the word of the Lord to Isaiah, saying, 5 Go, and say to Hezekiah, Thus saith the Lord , the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years. 6 And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city. 7 And this shall be a sign unto thee from the Lord , that the Lord will do this thing that he hath spoken; 8 Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down.

9 The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness: 10 I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years. 11 I said, I shall not see the Lord , even the Lord , in the land of the living: I shall behold man no more with the inhabitants of the world. 12 Mine age is departed, and is removed from me as a shepherd's tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me. 13 I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me. 14 Like a crane or a swallow, so did I chatter: I did mourn as a dove: mine eyes fail with looking upward: O Lord , I am oppressed; undertake for me. 15 What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul. 16 O Lord, by these things men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live. 17 Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. 18 For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth. 19 The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth. 20 The Lord was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the Lord . 21 For Isaiah had said, Let them take a lump of figs, and lay it for a plaster upon the boil, and he shall recover. 22 Hezekiah also had said, What is the sign that I shall go up to the house of the Lord ?

We have here Hezekiah's thanksgiving-song, which he penned, by divine direction, after his recovery. He might have taken some of the psalms of his father David, and made use of them for his purpose; he might have found many very pertinent ones. He appointed the Levites to praise the Lord with the words of David, 2 Chron. xxix. 30 . But the occasion here was extraordinary, and, his heart being full of devout affections, he would not confine himself to the compositions he had, though of divine inspiration, but would offer up his affections in his own words, which is most natural and genuine. He put this thanksgiving in writing, that he might review it himself afterwards, for the reviving of the good impressions made upon him by the providence, and that it might be recommended to others also for their use upon the like occasion. Note, There are writings which it is proper for us to draw up after we have been sick and have recovered. It is good to write a memorial of the affliction, and of the frame of our hearts under it,—to keep a record of the thoughts we had of things when we were sick, the affections that were then working in us,—to write a memorial of the mercies of a sick bed, and of our release from it, that they may never be forgotten,—to write a thanksgiving to God, write a sure covenant with him, and seal it,—to give it under our hands that we will never return again to folly. It is an excellent writing which Hezekiah here left, upon his recovery; and yet we find ( 2 Chron. xxxii. 25 ) that he rendered not again according to the benefit done to him. The impressions, one would think, should never have worn off, and yet, it seems, they did. Thanksgiving is good, but thanksliving is better. Now in this writing he preserves upon record,

I. The deplorable condition he was in when his disease prevailed, and his despair of recovery, v. 10-13 .

1. He tells us what his thoughts were of himself when he was at the worst; and these he keeps in remembrance, (1.) As blaming himself for his despondency, and that he gave up himself for gone; whereas while there is life there is hope, and room for our prayer and God's mercy. Though it is good to consider sickness as a summons to the grave, so as thereby to be quickened in our preparations for another world, yet we ought not to make the worse of our case, nor to think that every sick man must needs be a dead man presently. He that brings low can raise up. Or, (2.) As reminding himself of the apprehensions he had of death approaching, that he might always know and consider his own frailty and mortality, and that, though he had a reprieve for fifteen years, it was but a reprieve, and the fatal stroke he had now such a dread of would certainly come at last. Or, (3.) As magnifying the power of God in restoring him when his case was desperate, and his goodness in being so much better to him than his own fears. Thus David sometimes, when he was delivered out of trouble, reflected upon the black and melancholy conclusions he had made upon his own case when he was in trouble, and what he had then said in his haste, as Ps. xxxi. 22 ; lxxvii. 7-9 .

2. Let us see what Hezekiah's thoughts of himself were.

(1.) He reckoned that the number of his months was cut off in the midst. He was now about thirty-nine or forty years of age, and when he had a fair prospect of many years and happy ones, very happy, very many, before him. This distemper that suddenly seized him he concluded would be the cutting off of his days, that he should now be deprived of the residue of his years, which in a course of nature he might have lived (not which he could command as a debt due to him, but which he had reason to expect, considering the strength of his constitution), and with them he should be deprived not only of the comforts of life, but of all the opportunities he had of serving God and his generation. To the same purport ( v. 12 ), " My age has departed and gone, and is removed from me as a shepherd's tent, out of which I am forcibly dislodged by the pulling of it down in an instant." Our present residence is but like that of a shepherd in his tent, a poor, mean, and cold lodging, where we are upon duty, and with a trust committed to our charge, as the shepherd has, of which we must give an account, and which will easily be taken down by the drawing of one pin or two. But observe, It is not the final period of our age, but only the removal of it to another world, where the tents of Kedar that are taken down, coarse, black, and weather-beaten, shall be set up again in the New Jerusalem, comely as the curtains of Solomon. He adds another similitude: I have cut off, like a weaver, my life. Not that he did by any act of his own cut off the thread of his life; but, being told that he must needs die, he was forced to cut off all his designs and projects, his purposes were broken off, even the thoughts of his heart, as Job's were, ch. xvii. 11 . Our days are compared to the weaver's shuttle ( Job vii. 6 ), passing and repassing very swiftly, every throw leaving a thread behind it; and, when they are finished, the thread is cut off, and the piece taken out of the loom, and shown to our Master, to be judged of whether it be well woven or no, that we may receive according to the things done in the body. But as the weaver, when he has cut off his thread, has done his work, and the toil is over, so a good man, when his life is cut off, his cares and fatigues are cut off with it, and he rests from his labours. "But did I say, I have cut off my life? No, my times are not in my own hand; they are in God's hand, and it is he that will cut me off from the thrum (so the margin reads it); he has appointed what shall be the length of the piece, and, when it comes to that length, he will cut it off."

(2.) He reckoned that he should go to the gates of the grave—to the grave, the gates of which are always open; for it is still crying, Give, give. The grave is here put not only for the sepulchre of his fathers, in which his body would be deposited with a great deal of pomp and magnificence (for he was buried in the chief of the sepulchres of the kings, and all Judah did him honour at his death, 2 Chron. xxxii. 33 ), which yet he himself took no care of, nor gave any order about, when he was sick; but for the state of the dead, that is, the sheol, the hades, the invisible world, to which he saw his soul going.

(3.) He reckoned that he was deprived of all the opportunities he might have had of worshipping God and doing good in the world ( v. 1 ): " I said, " [1.] " I shall not see the Lord, as he manifests himself in his temple, in his oracles and ordinances, even the Lord here in the land of the living. " He hopes to see him on the other side death, but he despairs of seeing him any more on this side death, as he had seen him in the sanctuary, Ps. lxiii. 2 . He shall no more see (that is, serve) the Lord in the land of the living, the land of conflict between his kingdom and the kingdom of Satan, this seat of war. He dwells much upon this: I shall no more see the Lord, even the Lord; for a good man wishes not to live for any other end than that he may serve God and have communion with him. [2.] " I shall see man no more. " He shall see his subjects no more, whom he may protect and administer justice to, shall see no more objects of charity, whom he may relieve, shall see his friends no more, who were often sharpened by his countenance, as iron is by iron. Death puts an end to conversation, and removes our acquaintance into darkness, Ps. lxxxviii. 18 .

(4.) He reckoned that the agonies of death would be very sharp and severe: " He will cut me off with pining sickness, which will waste me, and wear me off, quickly." The distemper increased so fast, without intermission or remission, either day or night, morning or evening, that he concluded it would soon come to a crisis and make an end of him—that God, whose servants all diseases are, would by them, as a lion, break all his bones with grinding pain, v. 13 . He thought that next morning was the utmost he could expect to live in such pain and misery; when he had outlived the first day's illness the second day he repeated his fears, and concluded that this must needs be his last night: from day even to night wilt thou make an end of me. When we are sick we are very apt to be thus calculating our time, and, after all, we are still at uncertainty. It should be more our care how we shall get safely to another world than how long we are likely to live in this world.

II. The complaints he made in this condition ( v. 14 ): " Like a crane, or swallow, so did I chatter; I made a noise as those birds do when they are frightened." See what a change sickness makes in a little time; he that, but the other day, spoke with so much freedom and majesty, nor, through the extremity of pain or deficiency of spirits, chatters like a crane or a swallow. Some think he refers to his praying in his affliction; it was so broken and interrupted with groanings which could not be uttered that it was more like the chattering of a crane or a swallow than what it used to be. Such mean thoughts had he of his own prayers, which yet were acceptable to God, and successful. He mourned like a dove, sadly, but silently and patiently. He had found God so ready to answer his prayers at other times that he could not but look upwards, in expectation of some relief now, but in vain: his eyes failed, and he saw no hopeful symptom, nor felt any abatement of his distemper; and therefore he prays, " I am oppressed, quite overpowered and ready to sink; Lord, undertake for me; bail me out of the hands of the serjeant that has arrested me; be surety for thy servant for good, Ps. cxix. 122 . Come between me and the gates of the grave, to which I am ready to be hurried." When we recover from sickness, the divine pity does, as it were, beg a day for us, and undertakes we shall be forthcoming another time and answer the debt in full. And, when we receive the sentence of death within ourselves, we are undone if the divine grace do not undertake for us to carry us through the valley of the shadow of death, and to preserve us blameless to the heavenly kingdom on the other side of it—if Christ do not undertake for us, to bring us off in judgment, and present us to his Father, and to do all that for us which we need, and cannot do for ourselves. I am oppressed, ease me (so some read it); for, when we are agitated by a sense of guilt and the fear of wrath, nothing will make us easy but Christ's undertaking for us.

III. The grateful acknowledgment he makes of God's goodness to him in his recovery. He begins this part of the writing as one at a stand how to express himself ( v. 15 ): " What shall I say? Why should I say so much by way of complaint when this is enough to silence all my complaints— He has spoken unto me; he has sent his prophet to tell me that I shall recover and live fifteen years yet; and he himself has done it: it is as sure to be done as if it were done already. What God has spoken he will himself do, for no word of his shall fall to the ground." God having spoken it, he is sure of it ( v. 16 ): " Thou wilt restore me, and make me to live; not only restore me from this illness, but make me to live through the years assigned me." And, having this hope,

1. He promises himself always to retain the impressions of his affliction ( v. 15 ): " I will go softly all my years in the bitterness of my soul, as one in sorrow for my sinful distrusts and murmurings under my affliction, as one in care to make suitable returns for God's favour to me and to make it appear that I have got good by the providences I have been under. I will go softly, gravely and considerately, and with thought and deliberation, not as many, who, when they have recovered, live as carelessly and as much at large as ever." Or, "I will go pleasantly" (so some understand it); "when God has delivered me I will walk cheerfully with him in all holy conversation, as having tasted that he is gracious." Or, "I will go softly, even after the bitterness of my soul " (so it may be read); "when the trouble is over I will endeavour to retain the impression of it, and to have the same thoughts of things that I had then."

2. He will encourage himself and others with the experiences he had had of the goodness of God ( v. 16 ): " By these things which thou hast done for me they live, the kingdom lives" (for the life of such a king was the life of the kingdom); "all that hear of it shall live and be comforted; by the same power and goodness that have restored me all men have their souls held in life, and they ought to acknowledge it. In all these things is the life of my spirit, my spiritual life, that is supported and maintained by what God has done for the preservation of my natural life." The more we taste of the loving-kindness of God in every providence the more will our hearts be enlarged to love him and live to him, and that will be the life of our spirit. Thus our souls live, and they shall praise him.

3. He magnifies the mercy of his recovery, on several accounts.

(1.) That he was raised up from great extremity ( v. 17 ): Behold, for peace I had great bitterness. When, upon the defeat of Sennacherib, he expected nothing but an uninterrupted peace to himself and his government, he was suddenly seized with sickness, which embittered all his comforts to him, and went to such a height that it seemed to be the bitterness of death itself— bitterness, bitterness, nothing but gall and wormwood. This was his condition when God sent him seasonable relief.

(2.) That it came from the love of God, from love to his soul. Some are spared and reprieved in wrath, that they may be reserved for some greater judgment when they have filled up the measure of their iniquities; but temporal mercies are sweet indeed to us when we can taste the love of God in them. He delivered me because he delighted in me ( Ps. xviii. 19 ); and the word here signifies a very affectionate love: Thou hast loved my soul from the pit of corruption; so it runs in the original. God's love is sufficient to bring a soul from the pit of corruption. This is applicable to our redemption by Christ; it was in love to our souls, our poor perishing souls, that he delivered them from the bottomless pit, snatched them as brands out of everlasting burnings. In his love and in his pity he redeemed us. And the preservation of our bodies, as well as the provision made for them, is doubly comfortable when it is in love to our souls—when God repairs the house because he has a kindness for the inhabitant.

(3.) That it was the effect of the pardon of sin: " For thou hast cast all my sins behind thy back, and thereby hast delivered my soul from the pit of corruption, in love to it." Note, [1.] When God pardons sin he casts it behind his back, as not designing to look upon it with an eye of justice and jealousy. He remembers it no more, to visit for it. The pardon does not make the sin not to have been, or not to have been sin, but not to be punished as it deserves. When we cast our sins behind our back, and take no care to repent of them, God sets them before his face, and is ready to reckon for them; but when we set them before our face in true repentance, as David did when his sin was ever before him, God casts them behind his back. [2.] When God pardons sins he pardons all, casts them all behind his back, though they have been as scarlet and crimson. [3.] The pardoning of the sin is the delivering of the soul from the pit of corruption. [4.] It is pleasant indeed to think of our recoveries from sickness when we see them flowing from the remission of sin; then the cause is removed, and then it is in love to the soul.

(4.) That it was the lengthening out of his opportunity to glorify God in this world, which he made the business, and pleasure, and end of life. [1.] If this sickness had been his death, it would have put a period to that course of service for the glory of God and the good of the church which he was now pursuing, v. 18 . Heaven indeed praises God, and the souls of the faithful, when at death they remove thither, do that work of heaven as the angels, and with the angels, there; but what is this world the better for that? What does that contribute to the support and advancement of God's kingdom among men in this state of struggle? The grave cannot praise God, nor the dead bodies that lie there. Death cannot celebrate him, cannot proclaim his perfections and favours, to invite others into his service. Those who go down to the pit, being no longer in a state of probation, nor living by faith in his promises, cannot give him honour by hoping for his truth. Those that lie rotting in the grave, as they are not capable of receiving any further mercy from God, so neither are they capable of offering any more praises to him, till they shall be raised at the last day, and then they shall both receive and give glory. [2.] Having recovered from it, he resolves not only to proceed, but to abound, in praising and serving God ( v. 19 ): The living, the living, he shall praise thee. They may do it; they have an opportunity of praising God, and that is the main thing that makes life valuable and desirable to a good man. Hezekiah was therefore glad to live, not that he might continue to enjoy his royal dignity and the honour and pleasure of his late successes, but that he might continue to praise God. The living must praise God; they live in vain if they do not. Those that have been dying and yet are living, whose life is from the dead, are in a special manner obliged to praise God, as being most sensibly affected with his goodness. Hezekiah, for his part, having recovered from this sickness, will make it his business to praise God: " I do it this day; let others do it in like manner." Those that give good exhortations should set good examples, and do themselves what they expect from others. "For my part," says Hezekiah, " the Lord was ready to save me; he not only did save me, but he was ready to do it just then when I was in the greatest extremity; his help came in seasonably; he showed himself willing and forward to save me. The Lord was to save me, was at hand to do it, saved me a the first word; and therefore," First, "I will publish and proclaim his praises. I and my family, I and my friends, I and my people, will have a concert of praise to his glory: We will sing my songs to the stringed instruments, that others may attend to them, and be affected with them, when they are in the most devout and serious frame in the house of the Lord." It is for the honour of God, and the edification of his church, that special mercies should be acknowledged in public praises, especially mercies to public persons, Ps. cxvi. 18, 19 . Secondly, "I will proceed and persevere in his praises." We should do so all the days of our life, because every day of our life is itself a fresh mercy and brings many fresh mercies along with it; and, as renewed mercies call for renewed praises, so former eminent mercies call for repeated praises. It is by the mercy of God that we live, and therefore, as long as we live, we must continue to praise him, while we have breath, nay, while we have being. Thirdly, "I will propagate and perpetuate his praises." We should not only praise him all the days of our life, but the father to the children should make known his truth, that the ages to come may give God the glory of his truth by trusting to it. It is the duty of parents to possess their children with a confidence in the truth of God, which will go far towards keeping them close to the ways of God. Hezekiah, doubtless, did this himself, and yet Manasseh his son walked not in his steps. Parents may give their children many good things, good instructions, good examples, good books, but they cannot give them grace.

IV. In the last two verses of this chapter we have two passages relating to this story which were omitted in the narrative of it here, but which we had 2 Kings xx. , and therefore shall here only observe two lessons from them:—1. That God's promises are intended not to supersede, but to quicken and encourage, the use of means. Hezekiah is sure to recover, and yet he must take a lump of figs and lay it on the boil, v. 21 . We do not trust God, but tempt him, if, when we pray to him for help, we do not second our prayers with our endeavours. We must not put physicians, or physic, in the place of God, but make use of them in subordination to God and to his providence; help thyself and God will help thee. 2. That the chief end we should aim at, in desiring life and health, is that we may glorify God, and do good, and improve ourselves in knowledge, and grace, and meetness for heaven. Hezekiah, when he meant, What is the sign that I shall recover? asked, What is the sign that I shall go up to the house of the Lord, there to honour God, to keep up acquaintance and communion with him, and to encourage others to serve him? v. 22 . It is taken for granted that if God would restore him to health he would immediately go up to the temple with his thank-offerings. There Christ found the impotent man whom he had healed, John v. 14 . The exercises of religion are so much the business and delight of a good man that to be restrained from them is the greatest grievance of his afflictions, and to be restored to them is the greatest comfort of his deliverances. Let my soul live, and it shall praise thee.

1. Set ... house in order-- Make arrangement as to the succession to the throne; for he had then no son; and as to thy other concerns.

thou shall die-- speaking according to the ordinary course of the disease. His being spared fifteen years was not a change in God's mind, but an illustration of God's dealings being unchangeably regulated by the state of man in relation to Him.

2. The couches in the East run along the walls of houses. He turned away from the spectators to hide his emotion and collect his thoughts for prayer.

3. He mentions his past religious consistency, not as a boast or a ground for justification; but according to the Old Testament dispensation, wherein temporal rewards (as long life, &c., Ex 20:12 ) followed legal obedience, he makes his religious conduct a plea for asking the prolongation of his life.

walked-- Life is a journey; the pious "walk with God" ( Ge 5:24 ; 1Ki 9:4 ).

perfect-- sincere; not absolutely perfect, but aiming towards it ( Mt 5:45 ); single-minded in walking as in the presence of God ( Ge 17:1 ). The letter of the Old Testament legal righteousness was, however, a standard very much below the spirit of the law as unfolded by Christ ( Mt 5:20-48 ; 2Co 3:6 , 14, 17).

wept sore-- Josephus says, the reason why he wept so sorely was that being childless, he was leaving the kingdom without a successor. How often our wishes, when gratified, prove curses! Hezekiah lived to have a son; that son was the idolater Manasseh, the chief cause of God's wrath against Judah, and of the overthrow of the kingdom ( 2Ki 23:26 , 27 ).

4. In 2Ki 20:4 , the quickness of God's answer to the prayer is marked, "afore Isaiah had gone out into the middle court, the word of the Lord came to him"; that is, before he had left Hezekiah, or at least when he had just left him, and Hezekiah was in the act of praying after having heard God's message by Isaiah (compare Is 65:24 ; Psa 32:5 ; Da 9:21 ).

5. God of David thy father-- God remembers the covenant with the father to the children ( Ex 20:5 ; Psa 89:28 , 29 ).

tears-- ( Psa 56:8 ).

days ... years-- Man's years, however many, are but as so many days ( Ge 5:27 ).

6. In 2Ki 20:8 , after this verse comes the statement which is put at the end, in order not to interrupt God's message ( Is 38:21 , 22 ) by Isaiah ( Is 38:5-8 ).

will deliver-- The city was already delivered, but here assurance is given, that Hezekiah shall have no more to fear from the Assyrians.

7. sign-- a token that God would fulfil His promise that Hezekiah should "go up into the house of the Lord the third day" ( 2Ki 20:5 , 8 ); the words in italics are not in Isaiah.

8. bring again-- cause to return ( Jos 10:12-14 ). In 2Ki 20:9 , 11 , the choice is stated to have been given to Hezekiah, whether the shadow should go forward, or go back, ten degrees. Hezekiah replied, "It is a light thing (a less decisive miracle) for the shadow to go down (its usual direction) ten degrees: nay, but let it return backward ten degrees"; so Isaiah cried to Jehovah that it should be so, and it was so (compare Jos 10:12 , 14 ).

sundial of Ahaz-- Herodotus (2.109) states that the sundial and the division of the day into twelve hours, were invented by the Babylonians; from them Ahaz borrowed the invention. He was one, from his connection with Tiglath-pileser, likely to have done so ( 2Ki 16:7 , 10 ). "Shadow of the degrees" means the shadow made on the degrees. Josephus thinks these degrees were steps ascending to the palace of Ahaz; the time of day was indicated by the number of steps reached by the shadow. But probably a sundial, strictly so called, is meant; it was of such a size, and so placed, that Hezekiah, when convalescent, could witness the miracle from his chamber. Compare Is 38:21 , 22 with 2Ki 20:9 , where translate, shall this shadow go forward, &c.; the dial was no doubt in sight, probably "in the middle court" ( 2Ki 20:4 ), the point where Isaiah turned back to announce God's gracious answers to Hezekiah. Hence this particular sign was given. The retrogression of the shadow may have been effected by refraction; a cloud denser than the air interposing between the gnomon and dial would cause the phenomenon, which does not take from the miracle, for God gave him the choice whether the shadow should go forward or back, and regulated the time and place. Bosanquet makes the fourteenth year of Hezekiah to be 689 B.C., the known year of a solar eclipse, to which he ascribes the recession of the shadow. At all events, there is no need for supposing any revolution of the relative positions of the sun and earth, but merely an effect produced on the shadow ( 2Ki 20:9-11 ); that effect was only local, and designed for the satisfaction of Hezekiah, for the Babylonian astronomers and king "sent to enquire of the wonder that was done in the land" ( 2Ch 32:31 ), implying that it had not extended to their country. No mention of any instrument for marking time occurs before this dial of Ahaz, 700 B.C. The first mention of the "hour" is made by Daniel at Babylon ( Da 3:6 ).

22. house of the Lord-- Hence he makes the praises to be sung there prominent in his song ( Is 38:20 ; Psa 116:12-14, 17-19).

Hell. Sheol, or Hades, the region of the dead. (Challoner) --- He was afraid to die without issue. (St. Jerome; ver. 12.) --- Manasses was born three years later. (Calmet) --- The king would naturally have died. (St. Augustine, de Gen. ad lit. vi. 17.) (Worthington)

Living. I shall not assist at the festivals of the Lord in the temple.

9 The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness: 10 I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years. 11 I said, I shall not see the Lord , even the Lord , in the land of the living: I shall behold man no more with the inhabitants of the world. 12 Mine age is departed, and is removed from me as a shepherd's tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me. 13 I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me. 14 Like a crane or a swallow, so did I chatter: I did mourn as a dove: mine eyes fail with looking upward: O Lord , I am oppressed; undertake for me. 15 What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul. 16 O Lord, by these things men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live. 17 Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. 18 For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth. 19 The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth. 20 The Lord was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the Lord . 21 For Isaiah had said, Let them take a lump of figs, and lay it for a plaster upon the boil, and he shall recover. 22 Hezekiah also had said, What is the sign that I shall go up to the house of the Lord ?

We have here Hezekiah's thanksgiving-song, which he penned, by divine direction, after his recovery. He might have taken some of the psalms of his father David, and made use of them for his purpose; he might have found many very pertinent ones. He appointed the Levites to praise the Lord with the words of David, 2 Chron. xxix. 30 . But the occasion here was extraordinary, and, his heart being full of devout affections, he would not confine himself to the compositions he had, though of divine inspiration, but would offer up his affections in his own words, which is most natural and genuine. He put this thanksgiving in writing, that he might review it himself afterwards, for the reviving of the good impressions made upon him by the providence, and that it might be recommended to others also for their use upon the like occasion. Note, There are writings which it is proper for us to draw up after we have been sick and have recovered. It is good to write a memorial of the affliction, and of the frame of our hearts under it,—to keep a record of the thoughts we had of things when we were sick, the affections that were then working in us,—to write a memorial of the mercies of a sick bed, and of our release from it, that they may never be forgotten,—to write a thanksgiving to God, write a sure covenant with him, and seal it,—to give it under our hands that we will never return again to folly. It is an excellent writing which Hezekiah here left, upon his recovery; and yet we find ( 2 Chron. xxxii. 25 ) that he rendered not again according to the benefit done to him. The impressions, one would think, should never have worn off, and yet, it seems, they did. Thanksgiving is good, but thanksliving is better. Now in this writing he preserves upon record,

I. The deplorable condition he was in when his disease prevailed, and his despair of recovery, v. 10-13 .

1. He tells us what his thoughts were of himself when he was at the worst; and these he keeps in remembrance, (1.) As blaming himself for his despondency, and that he gave up himself for gone; whereas while there is life there is hope, and room for our prayer and God's mercy. Though it is good to consider sickness as a summons to the grave, so as thereby to be quickened in our preparations for another world, yet we ought not to make the worse of our case, nor to think that every sick man must needs be a dead man presently. He that brings low can raise up. Or, (2.) As reminding himself of the apprehensions he had of death approaching, that he might always know and consider his own frailty and mortality, and that, though he had a reprieve for fifteen years, it was but a reprieve, and the fatal stroke he had now such a dread of would certainly come at last. Or, (3.) As magnifying the power of God in restoring him when his case was desperate, and his goodness in being so much better to him than his own fears. Thus David sometimes, when he was delivered out of trouble, reflected upon the black and melancholy conclusions he had made upon his own case when he was in trouble, and what he had then said in his haste, as Ps. xxxi. 22 ; lxxvii. 7-9 .

2. Let us see what Hezekiah's thoughts of himself were.

(1.) He reckoned that the number of his months was cut off in the midst. He was now about thirty-nine or forty years of age, and when he had a fair prospect of many years and happy ones, very happy, very many, before him. This distemper that suddenly seized him he concluded would be the cutting off of his days, that he should now be deprived of the residue of his years, which in a course of nature he might have lived (not which he could command as a debt due to him, but which he had reason to expect, considering the strength of his constitution), and with them he should be deprived not only of the comforts of life, but of all the opportunities he had of serving God and his generation. To the same purport ( v. 12 ), " My age has departed and gone, and is removed from me as a shepherd's tent, out of which I am forcibly dislodged by the pulling of it down in an instant." Our present residence is but like that of a shepherd in his tent, a poor, mean, and cold lodging, where we are upon duty, and with a trust committed to our charge, as the shepherd has, of which we must give an account, and which will easily be taken down by the drawing of one pin or two. But observe, It is not the final period of our age, but only the removal of it to another world, where the tents of Kedar that are taken down, coarse, black, and weather-beaten, shall be set up again in the New Jerusalem, comely as the curtains of Solomon. He adds another similitude: I have cut off, like a weaver, my life. Not that he did by any act of his own cut off the thread of his life; but, being told that he must needs die, he was forced to cut off all his designs and projects, his purposes were broken off, even the thoughts of his heart, as Job's were, ch. xvii. 11 . Our days are compared to the weaver's shuttle ( Job vii. 6 ), passing and repassing very swiftly, every throw leaving a thread behind it; and, when they are finished, the thread is cut off, and the piece taken out of the loom, and shown to our Master, to be judged of whether it be well woven or no, that we may receive according to the things done in the body. But as the weaver, when he has cut off his thread, has done his work, and the toil is over, so a good man, when his life is cut off, his cares and fatigues are cut off with it, and he rests from his labours. "But did I say, I have cut off my life? No, my times are not in my own hand; they are in God's hand, and it is he that will cut me off from the thrum (so the margin reads it); he has appointed what shall be the length of the piece, and, when it comes to that length, he will cut it off."

(2.) He reckoned that he should go to the gates of the grave—to the grave, the gates of which are always open; for it is still crying, Give, give. The grave is here put not only for the sepulchre of his fathers, in which his body would be deposited with a great deal of pomp and magnificence (for he was buried in the chief of the sepulchres of the kings, and all Judah did him honour at his death, 2 Chron. xxxii. 33 ), which yet he himself took no care of, nor gave any order about, when he was sick; but for the state of the dead, that is, the sheol, the hades, the invisible world, to which he saw his soul going.

(3.) He reckoned that he was deprived of all the opportunities he might have had of worshipping God and doing good in the world ( v. 1 ): " I said, " [1.] " I shall not see the Lord, as he manifests himself in his temple, in his oracles and ordinances, even the Lord here in the land of the living. " He hopes to see him on the other side death, but he despairs of seeing him any more on this side death, as he had seen him in the sanctuary, Ps. lxiii. 2 . He shall no more see (that is, serve) the Lord in the land of the living, the land of conflict between his kingdom and the kingdom of Satan, this seat of war. He dwells much upon this: I shall no more see the Lord, even the Lord; for a good man wishes not to live for any other end than that he may serve God and have communion with him. [2.] " I shall see man no more. " He shall see his subjects no more, whom he may protect and administer justice to, shall see no more objects of charity, whom he may relieve, shall see his friends no more, who were often sharpened by his countenance, as iron is by iron. Death puts an end to conversation, and removes our acquaintance into darkness, Ps. lxxxviii. 18 .

(4.) He reckoned that the agonies of death would be very sharp and severe: " He will cut me off with pining sickness, which will waste me, and wear me off, quickly." The distemper increased so fast, without intermission or remission, either day or night, morning or evening, that he concluded it would soon come to a crisis and make an end of him—that God, whose servants all diseases are, would by them, as a lion, break all his bones with grinding pain, v. 13 . He thought that next morning was the utmost he could expect to live in such pain and misery; when he had outlived the first day's illness the second day he repeated his fears, and concluded that this must needs be his last night: from day even to night wilt thou make an end of me. When we are sick we are very apt to be thus calculating our time, and, after all, we are still at uncertainty. It should be more our care how we shall get safely to another world than how long we are likely to live in this world.

II. The complaints he made in this condition ( v. 14 ): " Like a crane, or swallow, so did I chatter; I made a noise as those birds do when they are frightened." See what a change sickness makes in a little time; he that, but the other day, spoke with so much freedom and majesty, nor, through the extremity of pain or deficiency of spirits, chatters like a crane or a swallow. Some think he refers to his praying in his affliction; it was so broken and interrupted with groanings which could not be uttered that it was more like the chattering of a crane or a swallow than what it used to be. Such mean thoughts had he of his own prayers, which yet were acceptable to God, and successful. He mourned like a dove, sadly, but silently and patiently. He had found God so ready to answer his prayers at other times that he could not but look upwards, in expectation of some relief now, but in vain: his eyes failed, and he saw no hopeful symptom, nor felt any abatement of his distemper; and therefore he prays, " I am oppressed, quite overpowered and ready to sink; Lord, undertake for me; bail me out of the hands of the serjeant that has arrested me; be surety for thy servant for good, Ps. cxix. 122 . Come between me and the gates of the grave, to which I am ready to be hurried." When we recover from sickness, the divine pity does, as it were, beg a day for us, and undertakes we shall be forthcoming another time and answer the debt in full. And, when we receive the sentence of death within ourselves, we are undone if the divine grace do not undertake for us to carry us through the valley of the shadow of death, and to preserve us blameless to the heavenly kingdom on the other side of it—if Christ do not undertake for us, to bring us off in judgment, and present us to his Father, and to do all that for us which we need, and cannot do for ourselves. I am oppressed, ease me (so some read it); for, when we are agitated by a sense of guilt and the fear of wrath, nothing will make us easy but Christ's undertaking for us.

III. The grateful acknowledgment he makes of God's goodness to him in his recovery. He begins this part of the writing as one at a stand how to express himself ( v. 15 ): " What shall I say? Why should I say so much by way of complaint when this is enough to silence all my complaints— He has spoken unto me; he has sent his prophet to tell me that I shall recover and live fifteen years yet; and he himself has done it: it is as sure to be done as if it were done already. What God has spoken he will himself do, for no word of his shall fall to the ground." God having spoken it, he is sure of it ( v. 16 ): " Thou wilt restore me, and make me to live; not only restore me from this illness, but make me to live through the years assigned me." And, having this hope,

1. He promises himself always to retain the impressions of his affliction ( v. 15 ): " I will go softly all my years in the bitterness of my soul, as one in sorrow for my sinful distrusts and murmurings under my affliction, as one in care to make suitable returns for God's favour to me and to make it appear that I have got good by the providences I have been under. I will go softly, gravely and considerately, and with thought and deliberation, not as many, who, when they have recovered, live as carelessly and as much at large as ever." Or, "I will go pleasantly" (so some understand it); "when God has delivered me I will walk cheerfully with him in all holy conversation, as having tasted that he is gracious." Or, "I will go softly, even after the bitterness of my soul " (so it may be read); "when the trouble is over I will endeavour to retain the impression of it, and to have the same thoughts of things that I had then."

2. He will encourage himself and others with the experiences he had had of the goodness of God ( v. 16 ): " By these things which thou hast done for me they live, the kingdom lives" (for the life of such a king was the life of the kingdom); "all that hear of it shall live and be comforted; by the same power and goodness that have restored me all men have their souls held in life, and they ought to acknowledge it. In all these things is the life of my spirit, my spiritual life, that is supported and maintained by what God has done for the preservation of my natural life." The more we taste of the loving-kindness of God in every providence the more will our hearts be enlarged to love him and live to him, and that will be the life of our spirit. Thus our souls live, and they shall praise him.

3. He magnifies the mercy of his recovery, on several accounts.

(1.) That he was raised up from great extremity ( v. 17 ): Behold, for peace I had great bitterness. When, upon the defeat of Sennacherib, he expected nothing but an uninterrupted peace to himself and his government, he was suddenly seized with sickness, which embittered all his comforts to him, and went to such a height that it seemed to be the bitterness of death itself— bitterness, bitterness, nothing but gall and wormwood. This was his condition when God sent him seasonable relief.

(2.) That it came from the love of God, from love to his soul. Some are spared and reprieved in wrath, that they may be reserved for some greater judgment when they have filled up the measure of their iniquities; but temporal mercies are sweet indeed to us when we can taste the love of God in them. He delivered me because he delighted in me ( Ps. xviii. 19 ); and the word here signifies a very affectionate love: Thou hast loved my soul from the pit of corruption; so it runs in the original. God's love is sufficient to bring a soul from the pit of corruption. This is applicable to our redemption by Christ; it was in love to our souls, our poor perishing souls, that he delivered them from the bottomless pit, snatched them as brands out of everlasting burnings. In his love and in his pity he redeemed us. And the preservation of our bodies, as well as the provision made for them, is doubly comfortable when it is in love to our souls—when God repairs the house because he has a kindness for the inhabitant.

(3.) That it was the effect of the pardon of sin: " For thou hast cast all my sins behind thy back, and thereby hast delivered my soul from the pit of corruption, in love to it." Note, [1.] When God pardons sin he casts it behind his back, as not designing to look upon it with an eye of justice and jealousy. He remembers it no more, to visit for it. The pardon does not make the sin not to have been, or not to have been sin, but not to be punished as it deserves. When we cast our sins behind our back, and take no care to repent of them, God sets them before his face, and is ready to reckon for them; but when we set them before our face in true repentance, as David did when his sin was ever before him, God casts them behind his back. [2.] When God pardons sins he pardons all, casts them all behind his back, though they have been as scarlet and crimson. [3.] The pardoning of the sin is the delivering of the soul from the pit of corruption. [4.] It is pleasant indeed to think of our recoveries from sickness when we see them flowing from the remission of sin; then the cause is removed, and then it is in love to the soul.

(4.) That it was the lengthening out of his opportunity to glorify God in this world, which he made the business, and pleasure, and end of life. [1.] If this sickness had been his death, it would have put a period to that course of service for the glory of God and the good of the church which he was now pursuing, v. 18 . Heaven indeed praises God, and the souls of the faithful, when at death they remove thither, do that work of heaven as the angels, and with the angels, there; but what is this world the better for that? What does that contribute to the support and advancement of God's kingdom among men in this state of struggle? The grave cannot praise God, nor the dead bodies that lie there. Death cannot celebrate him, cannot proclaim his perfections and favours, to invite others into his service. Those who go down to the pit, being no longer in a state of probation, nor living by faith in his promises, cannot give him honour by hoping for his truth. Those that lie rotting in the grave, as they are not capable of receiving any further mercy from God, so neither are they capable of offering any more praises to him, till they shall be raised at the last day, and then they shall both receive and give glory. [2.] Having recovered from it, he resolves not only to proceed, but to abound, in praising and serving God ( v. 19 ): The living, the living, he shall praise thee. They may do it; they have an opportunity of praising God, and that is the main thing that makes life valuable and desirable to a good man. Hezekiah was therefore glad to live, not that he might continue to enjoy his royal dignity and the honour and pleasure of his late successes, but that he might continue to praise God. The living must praise God; they live in vain if they do not. Those that have been dying and yet are living, whose life is from the dead, are in a special manner obliged to praise God, as being most sensibly affected with his goodness. Hezekiah, for his part, having recovered from this sickness, will make it his business to praise God: " I do it this day; let others do it in like manner." Those that give good exhortations should set good examples, and do themselves what they expect from others. "For my part," says Hezekiah, " the Lord was ready to save me; he not only did save me, but he was ready to do it just then when I was in the greatest extremity; his help came in seasonably; he showed himself willing and forward to save me. The Lord was to save me, was at hand to do it, saved me a the first word; and therefore," First, "I will publish and proclaim his praises. I and my family, I and my friends, I and my people, will have a concert of praise to his glory: We will sing my songs to the stringed instruments, that others may attend to them, and be affected with them, when they are in the most devout and serious frame in the house of the Lord." It is for the honour of God, and the edification of his church, that special mercies should be acknowledged in public praises, especially mercies to public persons, Ps. cxvi. 18, 19 . Secondly, "I will proceed and persevere in his praises." We should do so all the days of our life, because every day of our life is itself a fresh mercy and brings many fresh mercies along with it; and, as renewed mercies call for renewed praises, so former eminent mercies call for repeated praises. It is by the mercy of God that we live, and therefore, as long as we live, we must continue to praise him, while we have breath, nay, while we have being. Thirdly, "I will propagate and perpetuate his praises." We should not only praise him all the days of our life, but the father to the children should make known his truth, that the ages to come may give God the glory of his truth by trusting to it. It is the duty of parents to possess their children with a confidence in the truth of God, which will go far towards keeping them close to the ways of God. Hezekiah, doubtless, did this himself, and yet Manasseh his son walked not in his steps. Parents may give their children many good things, good instructions, good examples, good books, but they cannot give them grace.

IV. In the last two verses of this chapter we have two passages relating to this story which were omitted in the narrative of it here, but which we had 2 Kings xx. , and therefore shall here only observe two lessons from them:—1. That God's promises are intended not to supersede, but to quicken and encourage, the use of means. Hezekiah is sure to recover, and yet he must take a lump of figs and lay it on the boil, v. 21 . We do not trust God, but tempt him, if, when we pray to him for help, we do not second our prayers with our endeavours. We must not put physicians, or physic, in the place of God, but make use of them in subordination to God and to his providence; help thyself and God will help thee. 2. That the chief end we should aim at, in desiring life and health, is that we may glorify God, and do good, and improve ourselves in knowledge, and grace, and meetness for heaven. Hezekiah, when he meant, What is the sign that I shall recover? asked, What is the sign that I shall go up to the house of the Lord, there to honour God, to keep up acquaintance and communion with him, and to encourage others to serve him? v. 22 . It is taken for granted that if God would restore him to health he would immediately go up to the temple with his thank-offerings. There Christ found the impotent man whom he had healed, John v. 14 . The exercises of religion are so much the business and delight of a good man that to be restrained from them is the greatest grievance of his afflictions, and to be restored to them is the greatest comfort of his deliverances. Let my soul live, and it shall praise thee.

9-20. The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of Second Kings and Second Chronicles. Is 38:9 is the heading or inscription.

At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.2. But when the Pharisees saw it, they said unto him, "Behold, thy disciples do that which is not lawful to do upon the sabbath day."3. But he said unto them, "Have ye not read what David did, when he was an hungred, and they that were with him;4. How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the Priests?5. Or have ye not read in the law, how that on the sabbath days the Priests in the temple profane the sabbath, and are blameless?6. But I say unto you, That in this place is one greater than the temple.7. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.8. For the Son of man is Lord even of the sabbath day."

Having related the preaching together with the miracles of one year before John’s enquiry, He passes to those of another year, namely after the death of John, when Jesus is already in all things spoken against; and hence it is said, "At that time Jesus passed through the corn fields on the sabbath day."

This which here follows is related both by Mark and Luke, without any question of discrepancy; indeed they do not say, "At that time," so that Matthew has here perhaps preserved the order of time, they that of their recollection; unless we take the words in a wider sense, "At that time," that is, the time in which these many and divers things were done, whence we may conceive that all these things happened after the death of John. For he is believed to have been beheaded a little after he sent his disciples to Christ. So that when he says "at that time," he may mean only an indefinite time.

Why then did He lead them through the corn fields on the sabbath, seeing He knew all things, unless He desired to break the sabbath? This he desired indeed, but not absolutely; therefore He broke it not without cause, but furnished a sufficient reason; so that He both caused the Law to cease, and yet offended not against it.

Thus in order to soften the Jews, He here introduces a natural necessity; this is what is said, "And his disciples being an hungred, began to pluck the ears of corn, and to eat." Although in things which are manifestly sinful, there can be no excuse; he who kills another cannot plead rage, nor he who commits adultery, lust, or any other cause; yet here saying that the disciples were hungry, He delivers them from all accusation.

As we read in another Evangelist, they had no opportunity of taking food because of the thronging of the multitude, and therefore they hungred as men. That they rub the ears of corn in their hands, and with them satisfy themselves, is a proof of an austere life, and of men who needed not prepared meats, but sought only simple food.

Here admire the disciples, who are so limited in their desires, that they have no care of the things of the body, but despise the support of the flesh; they are assailed by hunger, and yet they go not away from Christ; for had not they been hard pressed by hunger, they would not have done thus.

What the Pharisees said to this is added, "The Pharisees seeing it said unto Him, Behold, thy disciples do what is not lawful to do on the sabbath."

The Jews rather charged the Lord’s disciples with the breach of the sabbath than with theft; because it was commanded the people of Israel in the Law, [ Deu 23:25 ] that they should not lay hold of any as a thief in their fields, unless he sought to carry ought away with him; but if any touched only what he needed to eat, him they suffered to depart with impunity free.

Observe, that the first Apostles of the Saviour broke the letter of the sabbath, contrary to the opinion of the Ebionites (ed. note: The Ebionites received only the Hebrew Gospel of St. Matthew mutilated. They rejected St. Paul of an apostate, vid. Iren. Haer. 1. 96. n. 2. Orig. in Cels. v. 65. Euseb. iii. 27) who receive the other Apostles, but reject Paul as a transgressor of the Law.

Then it proceeds to their excuse; "But he said unto them, Have ye not read what David did, when he was an hungred?" To refute the false accusation of the Pharisees, He calls to mind the ancient history, that David flying from Saul came to Nobba, and being entertained by Achimelech the Priest, (margin note: 1 Sam 21) asked for food; he having no common bread, gave him the consecrated loaves, which it was not lawful for any to eat, but the Priests only and Levites; esteeming it a better action to deliver men from the danger of famine than to offer sacrifice to God; for the preservation of man is a sacrifice acceptable to God.

Thus then the Lord meets their objection, saying, If David be a holy man, and if you blame not the high-priest Achimelech, but consider their excuse for their transgression of the Law to be valid, and that was hunger; how do ye not approve in the Apostles the same plea which you approve in others! Though even here there is much difference. These rub ears of corn in their hands on the sabbath; those ate the Levitical bread, and over and above the solemn sabbath it was the season of new moon, during which when sought for at the banquet he fled from the royal palace.

To clear His disciples, He brings forward the instance of David, whose glory as a Prophet was great among the Jews. Yet they could not here answer that this was lawful for him, because he was a Prophet; for it was not Prophets, but Priests only who might eat. And the greater was he who did this, the greater is the defence of the disciples; yet though David was a Prophet, they that were with him were not.

Observe that neither David nor his servants received the loaves of shew-bread, before they had made answer that they were pure from women.

But some one will say, How is this instance applicable to the question in hand? For David did not transgress the sabbath. Herein is shewn the wisdom of Christ, that He brings forward an instance stronger than the sabbath. For it is by no means the same thing to violate the sabbath, and to touch that sacred table, which is lawful for none. And again, He adds yet another answer, saying, "Or have ye not read in the Law, that on the sabbath days the Priests in the temple profane the sabbath, and are blameless?"

As though He had said, Ye bring complaints against my disciples, that on the sabbath they rub ears of corn in their hands, under stress of hunger, and ye yourselves profane the sabbath, slaying victims in the temple, killing bulls, burning holocausts on piles of wood; also, on the testimony of another Gospel, [ Joh 7:23 ] ye circumcise infants on the sabbath; so that in keeping one law, ye break that concerning the sabbath.

But the laws of God are never contrary one to another; wisely therefore, wherein His disciples might be accused of having transgressed them, He shews that therein they followed the examples of Achimelech and David; and this their pretended charge of breaking the sabbath He retorts truly, and not having the plea of necessity, upon those who had brought the accusation.

But that you should not say to me, that to find an instance of another’s sin is not to excuse our own -- indeed where the thing done and not the doer of it is accused, we excuse the thing done. But this is not enough, He said what is yet more, that they are blameless. But see how great things He brings in; first, the place, in the Temple; secondly, the time, on the sabbath; the setting aside the Law, in the word "profane," not merely break; and that they are not only free from punishment but from blame; "and are blameless."

And this second instance is not like the first which He gave respecting David; for that was done but once, by David who was not a Priest, and was a case of necessity; but this second is done every sabbath, and by the Priests, and according to the Law. So that not only by indulgence, as the first case would establish, but by the strict law the disciples are to be held blameless.

But are the disciples Priests? yea, they are yet greater than Priests, forasmuch as He was there who is the Lord of the Temple, who is the reality and not the type; and therefore it is added, "But I say unto you, one greater than the Temple is here."

The word "Hic" is not a pronoun, but an adverb of place here, for that place is greater than the Temple which contains the Lord of the Temple.

It should be observed, that one example is taken from royal persons, as David, the other from priestly, as those who profane the sabbath for the service of the Temple, so that much less can the charge concerning the rubbing the ears of corn attach to Him who is indeed King and Priest.

And because what He had said seemed hard to those that heard it, He again exhorts to mercy, introducing His discourse with emphasis, saying, "But had ye known what that meaneth, I will have mercy and not sacrifice, ye would never have condemned the innocent."

What "I will have mercy, and not sacrifice," signifies, we have explained above. The words, "Ye would never have condemned the innocent," are to be referred to the Apostles, and the meaning is, If ye allow the mercy of Achimelech, in that he refreshed David when in danger of famishing, why do ye condemn My disciples?

Observe again how in leading the discourse towards an apology for them, He shews His disciples to be above the need of any apology, and to be indeed blameless, as He had said above of the Priests. And He adds yet another plea which clears them of blame, "For the Son of Man is Lord also of the sabbath."

He calls Himself the Son of Man, and the meaning is, He whom ye suppose a mere man is God, the Lord of all creatures, and also of the sabbath, and He has therefore power to change the law after His pleasure, because He made it.

He did not forbid His disciples to pluck the ears of corn on the sabbath, that so He might convict both the Jews who then were, and the Manichaeans who were to come, who will not pluck up a herb lest they should be committing a murder.

Figuratively; First consider that this discourse was held "at that time," namely, when He had given thanks to the Father for giving salvation to the Gentiles. The field is the world, the sabbath is rest, the corn the ripening of them that believe for the harvest; thus His passing through the corn field on the sabbath, is the coming of the Lord into the world in the rest of the Law; the hunger of the disciples is their desire for the salvation of men.

They pluck the ears of corn when they withdraw men from devotion to the world; they rub them in their hands when they tear away their hearts from the lusts of the flesh; they eat the grain when they transfer such as are amended into the body of the Church.

But no man passes into the body of Christ, until he has been stripped of his fleshly raiment; according to that of the Apostle, "Put ye off the old man." [ Eph 4:22 ]

This they do on the sabbath, that is in the hope of eternal rest, to which they invite others. Also they walk through the corn fields with the Lord, who have delight in meditating on the Scriptures; they are hungry while they desire to find the bread of life, that is the love of God, in them; they pluck the ears of corn and rub them in their hands, while they examine the testimonies to discover what lies hid under the letter, and this on the sabbath, that is, while they are free from disquieting thoughts.

The Pharisees, who thought that the key of the kingdom of heaven was in their hands, accused the disciples of doing what was not lawful to do; whereon the Lord reminded them of deeds in which, under the guise of facts, a prophecy was concealed; and that He might shew the power of all things, He further added, that it contained the form of that work which was to be, "Had ye known what that meaneth, I will have mercy;" for the work of our salvation is not in the sacrifice of the Law, but in mercy; and the Law having ceased, we are saved by the mercy of God.

Which gift if they had understood they would not have condemned the innocent, that is His Apostles, whom in their jealousy they were to accuse of having transgressed the Law, where the old sacrifices having ceased, the new dispensation of mercy came through them to the aid of all.

And his disciples being hungry. How truly admirable is the conduct of the apostles, who would not depart from the company of Jesus, though pressed by the greatest hunger and fatigue, not even to take a little refreshment for the body. (St. John Chrysostom) --- It is remarked by St. Jerome, that the Pharisees did not accuse the disciples of theft, but of a breach of the sabbath. St. Luke calls this sabbath, Sabbatum secundo primum, which is differently explained by interpreters. Ribeira, following St. John Chrysostom and Theophilactus, thinks that every sabbath was so called, which followed immediately any feast. Maldonatus is of opinion that some particular sabbath is pointed out by this name, and conjectures that it was the sabbath of Pentecost, because it is the second of the great feast, viz. the Passover, Pentecost, Scenopegia, or of the Tabernacles. --- In the Greek, sabbath is in the plural, and means the days of the sabbath or rest, which were a part of the feast. The three great feasts lasted a whole week each. They were all three called Greek: prota, i.e. great, solemn feasts. The first was that of the Passover, with the seven days of unleavened bread, called Greek: protoproton, the first-first sabbath by excellence: the second was the great feast of Pentecost, Greek: deteroproton, the second-first sabbath, (which seems to have been the feast meant by the evangelist in this place, as at this season the corn was ripe in Palestine) and the third was the feast of tabernacles, Greek: tritoproton, the third-first great sabbath. Many, however, are of the opinion, that by the second-first sabbath is meant the octave day of the feast, which was ordered to be equally solemnized with the first day of the feast. (Leviticus xxiii. 36. 39. and Numbers xxix. 35.)

That which is not lawful to do on the sabbath-days. The Pharisees blame not the disciples for plucking the ears of corn, as they passed by, (this being allowed, Deuteronomy xxiii. 25.) but for doing it on a sabbath-day, as if it had been a breach of the sabbath. (Witham) --- Behold, &c. The Pharisees here mildly rebuke our Lord; but afterwards, when he restored the withered hand, they rose up against him with such rage, that they formed upon the spot designs of killing him, as in ver. 14. When there is nothing great or sublime, they are more quiet, but when with his word only he restores health to the infirm, like furious beasts, they grow enraged. (St. John Chrysostom, hom. xl.)

What David, &c.[1] Christ shews them that the law need not always be taken according to the bare letter. --- Into the house of God; i.e. where the tabernacle was then kept: not into the temple, which at that time was not built. --- Eat the loaves, &c. Christ speaks of those loaves which were ordered to be placed on a table within the tabernacle, and changed from time to time. This translation seems as literal as may be, and more intelligible than loaves of proposition, or shew-bread. (Witham) --- To refute this calumny of the Jewish leaders, Jesus reminds them of the conduct of David when pursued by Saul, who, reduced to the like extremity, eat of that bread which the priests alone were allowed to touch. Achimelec, the high priest, thinking it a more pleasing sacrifice to God to preserve the life of man, than to make an offering of bread. (St. Jerome) --- And they that were with him. In the place alluded to, (1 Kings xxi.) it is said, that he was alone. It may be answered, that no one was with him when he received the loaves. (Menochius)

Panes Propositionis. Greek: tous artous protheseos. They are also elsewhere called, panes faciales, Greek: artous enopious, (Deuteronomy xxv. 30.) and faciei, Greek: tou prosopou. (2 Esdras x. 33.)

How he entered, &c. The house of God was then at Nobe. In St. Mark, the high priest is called Abiathar. See Chap. ii. 26. To this difficulty some answer, that the father and son bore these two names, Achimelec and Abiathar. This they attempt to prove from 2 Kings viii. 19, and 1 Paralipomenon xxiv. 3. Others say that Abiathar, son of Achimelec, was present, and sanctioned the action of his father, thus making it his own. Others again contend, that it ought to have been translated, in the chapter called Abiathar, instead of under Abiathar: for the Jews divided the Scriptures into parts, and called them by the names of the most remarkable person or thing spoken of in them. Thus Romans, ii. 2. In Elias, means in the part called Elias. --- The loaves of proposition. So were called the twelve loaves which were placed before the sanctuary, in the temple of God. (Challoner) --- These were exposed every sabbath, on the golden table, before the Lord. (Bible de Vence)

Break the sabbath; i.e. they do that, which if the divine worship did not require, would not be allowed on the sabbath, as the work they do, of its own nature, is servile.

A greater than the temple: so what can be done for the temple without a sin, may be done for him without a crime. (Bible de Vence)

Mercy, and not sacrifice. (Osee vi. 6.) The meaning of this is, if you then approve of the mercy of the high priest, who refreshed the famished fugitive David, why do you condemn my disciples? (St. Jerome)

Lord ... of the sabbath. He proves that he can dispense with the observation of the feast, because he is master of the feast. In St. Mark (ii. 27.) it is written, the sabbath was made for man, and not man for the sabbath; i.e. man's salvation is to be preferred to the observation of the sabbath. (Menochius) --- In the concurrence of two incompatible precepts, we must give the preference to that which is the end and object of the other; thus we must prefer the preservation of life to the observance of the sabbath. (Haydock) --- These loaves were twelve, corresponding to the twelve tribes of Israel. They were set six and six, one upon another, at each end of the table. Upon the uppermost loaf of each heap stood a vessel, smoking with the sweetest incense. These loaves at the week's end were, according to God's order, eaten by the priests only, when they were replaced by twelve fresh ones, made like them, with the finest flour, tempered with oil. This offering of the shew-bread before the Lord, was a continual sacrifice, as the holy Fathers observe, and a figure of a more excellent kind of shew-bread, viz. Jesus Christ himself in the holy eucharist. (Haydock)

1-50

CHAPTER XII.

At that time Jesus went through the corn fields (Through the crops of corn becoming white, or ripe), &c. Luke adds that this Sabbath was the first from the second (Vulg.); which I will explain in the proper place. Again there is here a Hysterologia; for these things appear to have happened after the Mission of the Apostles, and therefore before the Sermon on the Mount, as may be gathered from Mark ii. 22, and Luke vi. 1. That they rubbed the ears of corn in their hands, and satisfied their hunger is, says S. Jerome, a mark of their austere life.

But when the Pharisees saw it, &c. Luk_7:2, has, they said unto them, i.e., to the disciples of Christ, because they brought forward the objection first against the disciples, afterwards against Christ.

Observe, they do not find fault with the disciples for plucking ears of corn, or grapes; for this was permitted by the law, Deut. xxiii 25, but because they did it on the Sabbath. For to pluck ears seems a servile work, and therefore, a violation of the rest and sanctity of the Sabbath.

Allegorically. SS. Hilary, Ambrose, and Bede think that it is signified by this that the Apostles in the second Sabbath from the first, i.e., in the time of the gospel would gather grains from the seed and crops of preaching, i.e., the elect faithful, from among all nations, by whose faith and piety they should be fed, until they should lay them up with themselves in the heavenly barn. But the Pharisees seeing the Gentiles preferred to themselves in the Gospel envied them, and vainly murmured against the Apostles.

Tropologically: Bede says, "Those walk with the Lord, through the corn fields, who delight to meditate on the sacred oracles. They hunger, when they desire to find therein the bread of life; and that on the Sabbath, when they are glad to rest with a mind free from disturbing thoughts. They rub the ears, and purify them from the husks that they may reach the grain, when they take up the testimonies of Scripture, and dwell upon them until they find in them, as it were the marrow of love. But this refreshment of the mind is displeasing to fools, and is approved by the Lord."

But He said unto them, Have ye not readAnd they that were with Him? This last seems to be at variance with 1Sa 21, where it is said, David was alone. I answer, David flying from Saul, went alone to Ahimelech, whom Mark calls Abiathar, the high priest; and asked, and received the loaves from him, which he brought to the companions of his flight, whom he had left, elsewhere, waiting for him, as is plain both from this passage, as well as from 1Sa_21:2, where David says to the priest, "I have appointed to the young men for such and such a place. So S. Jerome."

How he entered, &c. The shew-bread. The shew-bread were loaves always set forth in the Holy Place, before the Holy of Holies, which was, as it were, the throne of God, sitting upon the Mercy-seat; they were loaves, therefore, set forth before the face of God. Whence the LXX. has άρτους ε̉νωπίους, i.e., panes faciales, Syriac, the bread of the Lord's table. In Heb. they are called, לתסי פנים lachme panim, that is, loaves of faces. They were twelve, six on one side of the table and six on the other side, as there are two cheeks on a face. By these twelve loaves, the twelve tribes of Israel confessed that they were continually fed and nourished by God. Wherefore frankincense was put upon them (see Lev. xxiv.); for frankincense was the symbol that they were the Lord's, and were offered to Him. In return, God, from His satisfaction at the offering of these loaves made manifest that He always remembered the twelve tribes, and had them before His face continually. See what has been said on Exo_25:30. God had commanded these sacred loaves to be renewed every Sabbath. New loaves were placed upon the table, and the old were taken away. They were eaten by the priests only, and that only in the Tabernacle, as is plain from Lev_24:8-9. The force of the argument is this: David, a man after God's own heart, made use of the holy shew-bread, in the necessity of his hungerloaves which it was not lawful for laymen to eatbecause he wisely judged, that this positive law concerning laymen not eating them ought to yield to the law of nature, which dictates that in grave necessity of famine life ought to be preserved by eating any bread whatsoever, even loaves consecrated to God. Thus, SS. Paulinus and Laurence, and others, sold chalices and vessels consecrated to God, that by the money which they fetched they might afford help to the poor in their hunger and necessity. Therefore, saith Christ in effect, "Much rather is it lawful for Me and My disciples to pluck ears of corn on the Sabbath, that by the grains extracted from them we may relieve our hunger. For the sanctity of the Sabbath, forbidding servile work, such as plucking ears of corn, is a divine positive law, and ought to yield to the law of nature, which dictates that in hunger it is our duty to sustain life by any kind of food."

Or have ye not read, &c. Profane, viz., by slaying and skinning and cutting up the victims, by laying the wood in order, and by kindling a fire, by which the victims might be burnt in God's honour. These works, considered merely in themselves, are servile, and would profane the Sabbath unless piety excused them, and, instead of servile and profane, made them sacred and divine. The meaning is, As necessity excused David and piety the priests, so do both excuse My disciples from a breach of the Sabbath, for this plucking of the ears. For they follow Me as the Messiah, and are so intent upon My sacred doctrine that they have forgotten to prepare food. Observe the expression, have ye not read? The following words are nowhere found literally in Scripture, but they occur in sense in Numb. xxviii. and elsewhere, where the rites of sacrificing on the Sabbath are sanctioned. Hence it is an axiom of the Jews, "there is no Sabbath in the temple;" that is, no cessation from work, because of the slaying and burning the sacrifices.

But I say unto you, &c. For Christ, Who here speaks, allows His disciples to pluck the ears. Christ speaks of Himself in the third person out of modesty. The meaning is, If the sanctity of the temple frees from blame the sacrificing priests who break the Sabbath, a like cause excuses My disciples, for I am greater and holier than the temple. Yea, I am the Lord of the temple, to whom, in truth, all the victims in the temple were offered and sacrificed.

But if ye had known what that meaneth, &c. Syriac, ye would not have condemned them (my disciples), since they are guiltless. He cites Hosea vi. 6, which see. The force of the argument is, mercy is more powerful, and better than sacrifice or Sabbath, therefore for its sake it is lawful to violate the rest of the Sabbath. Wrongly, therefore, 0 ye Scribes, do ye condemn My disciples in this matter, for they are innocent, and free from all blame therein, because of the mercy which is here exercised. The mercy is that I have permitted My hungry servants to pluck these ears on the Sabbath. Moreover, I enjoin upon them by My word, as well as by My example, that they should have compassion upon so many wretched perishing souls, and should procure their salvation, by teaching, admonishing, and praying for them, with zeal and care. To this applies that golden sentence of Simeon the just (this is he who, as the Hebrews think, took Christ in His arms, and sang his last song, Lord now lettest thou thy servant depart in peace) in Pirke Aboth, i.e., Tne sentences of the Fathers, "The world rests upon, and is supported by three things, 1. by the law, 2. by Divine worship, 3. by mercy."

For the Son of man, &c. I, who by nature am the Son of God, and have deigned to become the Son of Man, i.e., man, am by this very circumstance, the Lord, that is the author and lawgiver of the whole Mosaic Law, and consequently also of the Sabbath. Therefore I am able to give to My disciples a dispensation with respect to it.

And when he had passed over from thence, &c. Luke adds, that this was done on another Sabbath. For Christ designedly chose the Sabbath day for a fresh miracle, that he might, again and again, refute the error of the Scribes, that it was unlawful to heal sick persons on the Sabbath.

And behold a man having his hand withered, &c. S. Jerome adds, "in the Gospel, which the Nazareni and Ebionites use, which we have lately translated from Hebrew into Greek, and which is called by very many Persons the original (authenticum) of Matthew, this man, who had the withered hand, is called a mason. And he prayed for help in these words, I was a mason, gaining my livelihood by my hands: I beseech Thee, 0 Jesus, that Thou wouldst restore me to soundness, that I may not shamefully beg my bread." By the word hand understand arm: for χεὶρ, i.e., hand, is made by Hippocrates to extend from the shoulder to the fingers. This man's arm was affected by a double disease. 1. A convulsion of the nerves. 2. Atrophy, for it was dried up for want of aliment, and was therefore naturally incurable.

And they asked him, i.e., the Scribes and Pharisees asked Christ, whether it were lawful to heal on the Sabbath day? Then, as Mark relates (iii. 4), Christ in turn asked the Scribes another question, which was the solution of their own, i.e., whether it were lawful to do good on the Sabbath, and heal the withered hand; or to do evil, i.e., not to heal, and do harm? He intimates, not to do good to one who is in misery, when it is in your power, is to do him an injury; and not to save life, or a soul, when you can, is to destroy it. Since, therefore, this is a command of the law of nature, it is not forbidden by the positive law of the Sabbath; for that would be unreasonable.

That they might accuse Him, to the common people, as being either powerless, or unmerciful, if He did not heal the sick man; but to the chief priests, as a violator of the Sabbath, if He did heal him.

But he said unto them, &c. He means to say, ye Scribes teach the Sabbath is not broken, if any one pull out a sheep fallen into a ditch on the Sabbath day that the sheep may not remain in the ditch and suffer hunger, on the Sabbath. Much more therefore is it lawful to release on the Sabbath a man afflicted with sickness. Thus thought the Scribes in the time of Christ, but now some Jews observe the rest of the Sabbath so superstitiously that they are not willing on that day to pull a man out of a ditch or sewer, nor to suffer themselves, if they have fallen in, to be drawn out. Volater (lib. 3, Geograph.) relates an amusing thing, which happened in the reign of Henry III. of England. A certain Jew fell into a drain at Tewkesbury on the Sabbath, and on account of his religion would not be drawn out. The Christian earl of the place, seeing it, would not allow him to be pulled out on the next day, through reverence for Sunday. Thus the man was choked, and died before he was drawn out. The Jew said

"With putrid mud I'd rather choke,

Than Jewish Sabbath should be broke."

To whom the earl replied,

"The Christian Sabbath keep thou too,

Friend Solomon, thou faithless Jew."

How much rather is a man better (more worthy, noble, excellent), &c. If it is lawful to release a sheep from calamity on the Sabbath, why not a man? Especially since in lifting out the sheep there would be need of considerable labour; but Christ was about to effect the healing of the sick man by a single word. How could this be a servile work? Wherefore Mark adds, looking round about upon them with anger, being grieved at the hardness of their hearts.

Then He saith to the man, &c. Christ first by reason, now by a deed, viz., a miracle, confutes the ignorance of the Scribes, and makes manifest His own wisdom and goodness. Hear S. Athanas. (Hom. de Semente, sub fin. tom.), "Then Jesus saith to him, Stretch forth thine hand, for I do not touch thee, lest the Jews should have wherewith to accuse Me, lest with them, to touch, should be the same as to work. I act by word alone, for it has not been forbidden by God to speak on the Sabbath. If, then, a word performs the work, let him who says this word be held in admiration by you. Observe, too, the different way in which miracles are wrought. When Peter healed the paralytic at the Beautiful Gate of the Temple, he took him by the right hand, and lifted him up. The Lord, on the other hand, only commands, saying, Stretch forth thine hand, I give thee power to be healed. Thus He spake, thus He did, and the hand was restored."

Allegorically. 1. Beda says, Adam plucking the forbidden fruit, dried up the hand of the human race, i.e., he deprived man of the power to be fruitful in good works. Christ restored that power by stretching forth His own hands upon the cross.

2. S. Jerome: "Until the coming of the Saviour, the hand of the Jews was withered in the synagogue, and the works of God were not done in it. Afterwards He came on earth, and the right hand of believers was restored by the Apostles, and rendered fit to do the first works."

Tropologically. Hear S. Anselm: "The hand that is withered, and is to be healed, is ordered to be stretched out, because the weakness of an unfruitful soul can be cured no better manner than by the liberality of alms-giving. Wherefore John the Baptist advised the multitudes who asked him what they should do that they should not like dried trees be cast into the fire, do this one thing, 'He who hath two coats, let him impart to him that hath none; and he who hath food, let him do likewise.' And in Eccluis. iv. 36, 'In vain does a man stretch forth his hands to God, to beg remission of his sins who does not extend the same hands to confer a benefit upon the poor man who asks him. '"

Going out, &c. The Pharisees went out of the synagogue and left the multitude, in whose presence they did not dare to murmur against Christ.

And He commanded them, that they should not make Him known. Commanded, Gr. ε̉πετίμησε, i.e., He rebuked, threatened, commanded with threats, that they should not make known the miracles which He did, as well that He might not offend the Scribes, and excite them to greater envy and wrath, as that He might show how far removed He was from seeking glory of men.

Behold My servant (Vulg. puer meus) (Messias, Chald.), &c. I will put my spirit &c. I will endow Him with the gifts of the Holy Ghost in His conception. The Heb. is, אכדי Abdi, i.e., My servant, from whence it is plain Isaiah here speaks of Christ, not as He is God, but as He is man, for as such He is God's servant.

It proves that Christ, by teaching and healing the sick, fulfilled the prophecy of Isaiah concerning Himself, and His modesty, mercy, and equity; and therefore showed that He was the very Messiah foretold by Isaiah, and renowned for these gifts as by certain marks. Instead of, whom I have chosen, the Hebrew is, I will receive Him; LXX., I will take Him up; Chaldee, I will move Him.

And he shall show judgment, &c. i.e., what is just and equal: for this is the judgment of righteous judges. For Christ, as a law giver, shall preach the Evangelical law, not only to the Jews, like Moses, but, by the Apostles, to all nations whatsoever.

He shall not strirve, &c. the meekness of Christ, and His gentle method of teaching, are here noted.

A bruised reed, &c. Syriac and Arabic, and He shall not extinguish a lamp verging on extinction. This is a genuine proverb, meaning that Christ will not contentiously rebuke and oppress those who are weak in faith, hope, and love, but will strengthen and kindle them by His own meekness, gentleness, and patience. Listen to the Fathers. S. Jerome says, "He who does not stretch out his hand to a sinner, nor carry a brother's burden, breaks the bruised reed; he who despises a spark of faith in the little ones, quenches the smoking flax." S. Hilary: "He shows that He might easily break the persecutors as a broken reed, and quench their fury;" but, says S. Augustine, "He spares them because He came not to judgment." Rabanus says, "The bruised nations were not broken, but were reserved for salvation: neither were the Jews, who were agitated by the wind, condemned immediately, but were patiently borne with."

Until he bring forth, &c., i.e., until He lead judgment, i.e., justice, or faith, and gospel sanctity, to victory, so that it may indeed have dominion over the whole world. Wherefore, the Vulgate in Isaiah translates He will place (as though a lord and conqueror) judgment in the earth (as it were a queen and lady governing all). The Hebrew is, He shall bring forth judgment unto truth, i.e., He shall bring true judgment.

And in His name, &c. Instead of Gentiles, the Hebrew has islands, meaning most remote nations, dwelling in islands, who shall place all their hope in Christ the Saviour. I have expounded all this more at length on Isaiah xlii. 1, which see.

Then there was brought unto Him a man having a devil. Luke (Luk_11:14) says only that he was dumb: whence S. Augustine (L. 2 de Consens. Evang. sec. 37) is of opinion that Luke is speaking of another demoniac; but Luke does not say that he was not blind. Now the man was not blind and dumb from birth, or by disease, as Abul. and Barradi think, but was deprived of the use of his eyes and ears through the demoniacal possession. The demon, therefore, had not made him blind, nor taken away the faculty of speech, but only hindered the exercise of both. Whence, when the demon was cast out, without any other miraculous operation, the man began both to speak and to see. Thus S. Chrysostom, Enthym., Lyra, Jansen, Maldonatus. Hear S. Chrysostom: "0 pestiferous craft of the devil! he seized upon, and obstructed both the ways,sight and hearingby which the man might believe." Hence S. Luke says that demon was dumb, &c., in its effects, because it made the man dumb whom it possessed. There was, then, in this miracle a threefold effect. For, as S. Jerome says, "In this one man three signs were wrought at one and the same time; the blind sees, the dumb speaks, the possessed of the devils is delivered."

Tropologically: S. Jerome says, "What was then done literally is daily fulfilled in the conversion of believers, that, when the devil has been driven out they may first behold the light of faith, and then open their mouths to speak the praises of God." Then S. Augustine says, "He, having a devil, is blind and dumb, who does not believe: and he is a slave of the devil, who does not understand, and does not confess the true faith, or who does not give praise to God." (Lib. 1. quæst. Evangel. q. 3.) The devil then makes men dumb lest they should confess their sins and expel their poison; lest they should praise God; lest they should instruct their neighbours: but Christ by His grace, looses their mouths to confess, to praise, to teach. Wisely saith S. Bernard (in Senteentiis) "Why art thou ashamed to speak of thy sin, when thou wast not ashamed to do it? or why dost thou blush to confess to God, from whose eyes thou canst not be hid? And if thou art so grievously ashamed to expose thy sin to one man, a sinner himself, what wilt thou do in the day of judgment, when thy consciousness of guilt will be exposed to all?"

And all the multitudes were amazed, &c. ε̉ξίσταντο, i.e., were astonished and admired so that they, as it were, were rapt out of themselves in an ecstasy, at seeing so many and so great miracles of Christ; wherefore they said, No Prophet hath done so many miracles as Jesus hath. Therefore He is greater than them all. Consequently, He is the Son of David, the Messiah promised to David, whom we are all eagerly expecting.

When the Pharisees heard it, &c. The Pharisees were so blinded by their envy and hatred of Christ, that when they could not deny His miracles so clearly attested, they slanderously said, that they were magical, and not wrought by power of God, but by Beelzebub. They made Christ to be a magician who had a familiar demon, by whose power He wrought miracles.

But if Satan cast out Satan, &c. It means the kingdom of Satan upon earth could not stand, if Satan, i.e., one devil were constantly to rise up against another devil, and fight with him, so that the inferior should be continually striving to cast out his superior from men. Thus you, 0 ye Scribes, behold Me, continually and assiduously, with hostility punish the devils, and expel them from the souls and bodies of men. Therefore, not by the help of Beelzebub, but by the power of God, I cast them out. Neither indeed is Beelzebub so foolish as to send the devils who are subject to him, to drive out one the other. For by so doing he would destroy his and their kingdom. So also mutinous soldiers, when they rebel against their prince are closely and intimately united among themselves, for they know, if they should disagree, they would easily be overthrown by their prince. I have spoken of Christ's hostility to the devils; because Apollonius of Tyana, as Philostratus testifies in his life, and magicians cast out devils, but by collusion with them, that they may entice men to sorcerers, and to sorcery, i.e., fellowship with the devil. But Christ proves by what follows, that He had no fellowship with the devil. I spoke also of habitual warfare; for frequently strife and battle will arise among the devils for the possession of a man. An aged priest, worthy of credit, who had discharged the office of exorcist for many years and expelled devils at Rome, once told me he had seen with his eyes, and heard with his ears, two men possessed with devils, contending and fighting with one another, in the Church of S. Matthew. The devil who possessed one of the men was of a higher order and superior to the other; and he wished to cast out the other devil, as an inferior, from the man whom he possessed. But the inferior devil resisted, and greatly abused his superior; and among other things, he said to him, "Thou art an infernal devil, and by the just judgment of God being banished to hell, art far more heavily punished than I am, who am not an infernal devil, but am permitted to live here in the air, because I did not rebel against God as thou didst, but only clave and consented to Lucifer, as a subject to my superior." But such things as this are very uncommon and are succeeded by peace, even as these two devils after a short time laid aside their contention, and rested, and held their peace. For although those who are damned, and the devils, burn with pride, wrath, and hatred one against another, and quarrel, and tear one another in hell like dogs; nevertheless, on earth they must agree among themselves, in order that they may establish their kingdom and dominion over men.

But if I beg Beelzebub, &c. This is Christ's second proof, by which He shows, that he cast out devils by the help of God not of Satan, By your sons, in the first place, SS. Hilar., Chrys., Theoph., Enthym. understand, your Apostles, for they were sons of the Jews. These writers think that this happened after Christ sent forth the Apostles, when the Apostles, by the help of Christ, cast out devils, and wrought many miracles. But it is more probable that this happened before the mission of the Apostles. Hence it is better to understand by your sons, Jewish exorcists, who, by the method handed down by Solomon, expelled demons. (See Joseph. Lib. 8, cap. 2.) Such exorcists were the seven sons of Sceva, a chief of the priests (Act_19:14). So Jansen, Tolet, and others.

Therefore they shall be your judges. In the day of judgment, they shall, by their deeds, condemn you, because ye have passed so perverted a judgment upon Me, namely that they have cast out devils by the help of God, but I by the assistance of Satan; although ye behold far greater proofs of the presence and operation of God in Me, than in your own exorcists. For who of them has healed so many sick, and raised so many dead persons as I have done? Who of them has preached such sublime and Divine doctrine as I preach? Therefore shall the Queen of Sheba and the Ninevites, by their faith and repentance in the day of judgment condemn the unbelieving Jews.

But if I by the Spirit of God, &c. If I by the power of God and the Holy Ghost not of Beelzebub, cast out devils, then that is true (and the Holy Ghost himself manifestly attests it by his concurrence) which I and John Baptist have put forward as the head and sum of our preachingthe kingdom of Heaven is at hand. Ye see the kingdom of the devil by Me everywhere destroyed by My words, and by what I effect in the bodies and souls of men: and thus God's kingdom is begun by grace. This is what John says (1 Epist. iii. 8), In this the Son of God was manifested that he might destroy the works of the devil. For as S. Leo says, "Those nails which pierced the Lord's hands and feet inflicted eternal wounds upon the devil; and the Punishment of His holy limbs was the death of the hostile powers."

Or how can one enter into the strong man's house, &c. Instead of, or, the Gr. has ὴ,which Pagninus translates otherwise; the Arab. and; others, for. A new reason is here given, the third, whereby Christ proves that He casts out devils by the help of God, not of Beelzebub. The argument is drawn from a comparison, thus: As he who attacks the castle of any strong or valiant man, like Samson or Hercules, to spoil it, is not able to accomplish it unless he first vanquish and bind the strong man; so in like manner, I Christ, who spoil the kingdom of Satan by leading sinners, his subjects, to repentance and salvation, must needs overcome and bind Satan himself; for, otherwise, he would not allow this spoliation. Satan therefore is My enemy, and has been overthrown by Me. He is not My friend or ally in casting out demons, as ye calumniously assert. The strong man then, in this passage, is the devil; the house is the world; the vessels are his arms; his goods, his instruments. The arms of the devil are fraud and deceit by which he entices men to sin; his arms are wealth, honours, riches. They are also inferior demons and wicked men, says S. Chrysostom. These the devil makes use of against us, to tempt and vex us. His goods are the souls of sinners, and the bodies of the possessed; yea the souls of the fathers detained in Limbus before Christ. All these Christ took away from the devil, and bound him in hell.

Moreover, the devil is here called a strong one, because he goeth about like a roaring lion seeking whom he may devour, as S. Peter saith.  Job (40 and 41) depicts his strength and might under the figures of Behemoth and Leviathan. By the strong man understand Lucifer, the prince of the devils, the antagonist of Christ and S. Michael. For Lucifer, being conquered by Christ on the Cross, was thrust down to hell, that there he should remain, personally bound, until the day of judgment. Then he will be loosed for a little space, as John says (Apoc. xx.). Nevertheless, Lucifer is so bound in hell, that he is not only able to go forth himself, but even by means of his demons, whom he sends forth into the world. Yet he is not able to hurt men as much as he was before. For Christ has greatly restrained and diminished the power and might of the demons.  S. Anthony was taught this by long experience, as S. Athanas. testifies in his Life: "The devil" he says, "was hooked by the Lord, like a dragon, by the hook of the Cross; and was taken in a drag-net, and was bound like a fugitive slave, and his lips were perforated by a ring and a bracelet, and he is not permitted to devour any of the faithful. Now, like a wretched sparrow, he is made sport of by Christ; now he groans at his companions, being trodden like serpents and scorpions under the heels of Christians. He who boasted that he drank up every sea, he who pretended that he held the world in the hollow of his hand, lo! he is conquered by you; lo! he is not able to prevent my entering the lists against him." And he confirms this by the devil's own confession (cap. 20). "I saw," he said, "a man of enormous height, whose head reached unto Heaven. When I asked him who he was, he said, I am Satan. And I, What seekest thou here? He answered, Why do all Christian people curse me? I answered, Hast thou not read, 'Because the swords of the enemy have failed at the end, and thou hast destroyed their cities?' (Vulg.) He said, Lo, now have I no place, I possess no city, I have no arms: the name of Christ sounds throughout all nations and all provinces, and the wilderness is peopled with choirs of monks. Let them, I beseech you, look at themselves, and not wound me without cause."

He who is not with Me is against Me. First, SS. Hilary, Jerome, Chrysostom, Theophylact expound of the strong man, i.e., the devil. The devil is not with Me, in such manner that he is against Me: and the things which I gather, he strives to disperse. This, therefore, is a fourth argument of Christ against the Scribes. Its force is as follows: They whose works are contrary, are themselves contrary. But My works and the devil's are contrary; therefore, I and he are contrary to each other. For, as S. Jerome says, "He, the devil, desires to hold captive the souls of men, but the Lord to deliver them. He preaches idolatry, Christ, the knowledge of the one God; the one draws to vice, the other recalls to virtue. How, then, can they have agreement between themselves, whose works are contrary?"

2. You may take the passage more simply with S. Chrysostom, with an application to the Pharisees, thus: As when a sedition arises in a kingdom or city, and one part rises against another part, so that evil-disposed men endeavour to seize upon the commonwealth, and spoil it, as Catiline with his fellow-conspirators did at Rome; then it is necessary for good citizens to defend the state, and he who does not, but desires to be neutral, is looked upon as an enemy and a companion of the seditious: because, under those circumstances, all citizens are bound to help the city or republic with all their might. Thus, in like manner, I, who have proclaimed universal war with Satan, that I may expel him from his dominion over the world, look upon all men as it were citizens of the world, as subjects of Me, their true Prince. If, therefore, they are not with Me in this war, and if they do not fight under My banner, they are contrary to Me, and My enemies, and, as such, I shall treat them, and punish them. Such, therefore, are you, 0 ye Pharisees, who ought above all, as my subjects, and better instructed than other men, to receive Me as the Messiah, the Christ prophesied of in your law and the prophets, and to commend Me as such to the people; notwithstanding, ye are secretly My adversaries, and openly ye dissimulate as though ye were judges appointed to make inquisition concerning My life and doctrine.

Thus this saying of Christ is not opposed to what He says in Luke ix. 50He who is not against you, is on your part: for there He is speaking of one who is really in doctrinal agreement with the Apostles, and therefore is with them and for them, although for some just reason he does not profess as much openly.

Therefore I say unto you, every sin and blasphemy shall be forgiven a man: but the blasphemy of the Spirit shall not be forgiven. The word Spirit is in the genitive case, as is plain from the Greek πνεύματος. The blasphemy therefore of the Spirit is blasphemy against the Holy Spirit. Whence the Arabic translates, Blasphemy against the Holy Spirit; Syriac, Blasphemy against the Spirit of Holiness.

You will ask, what is this blasphemy? 1. Philastrius (On the Heresy of Rotorius) thinks it is heresy, especially that of Eunomius, who said that the Holy Ghost was not God. Thus also S. Ambrose (Lib. 1, de Spir. Sanc. sec. 3).

2. S. Hilary thinks that blasphemy against the Holy Ghost is when a man denies that Christ is God. "The sin against the Holy Ghost," he says, "is to deny to God the power of virtue, and to take away from Christ His eternal substance, by which, because God came into man, man shall in turn come to God; since God grants pardon to all other things, whilst this only is without forgiveness."

3. S. Ambrose (L. 2, de pœniten. see. 4) thinks it is schism; also Simony, the sin whereby, for example, Simon Magus wished to buy the Holy Spirit of S. Peter.

4. Origen says it is every mortal sin after Baptism; committed, that is, after the grace of the Holy Spirit received in Baptism. Moreover, Pope Gelasius (de Anath. vinc.) understands by it sins which are not forgiven, either in this world, or in the world to come. But he thinks it refers to sinners who do not wish to repent. For he says, that man makes the sentence against himself irrevocable who wills to continue in such a state as that he cannot truly be forgiven.

5. S. Cyprian (L. 3, ad Quirinal, N. 28) says, blasphemy against the Holy Ghost is every sin committed against God: but blasphemy against the Son of Man is every sin committed against man.

6. The same Saint (L 3, Epist. 14) thinks blasphemy against the Holy Ghost is denial of the faith in persecution.

7. Richard of S. Victor says, it is to hate and revile God.

I have summarily embraced eighteen expositions of the Fathers (viz., eleven of the Latin Fathers and seven of the Greek) in the foregoing paragraphs.

Lastly, theologiansand from them, catechistsout of various expositions of S. Augustine, collect six sins against the Holy Ghost; namely, presumption, despair, striving against known truth, envy of fraternal charity, impenitence, and obstinacy. They say that these are called sins against the Holy Ghost, because they are committed through undoubted wickedness against the goodness of God, which is an attribute of the Holy Ghost. Thus, likewise, sins which are committed through infirmity are said to be done against God the Father, because power is one of His especial attributes. And sins which are done through ignorance, are said to be done against the Son, because of His attribute of wisdom.

Note, therefore, that Christ is here speaking not of every sin against the Holy Ghost, but only of blasphemy against the Holy Ghost, which may take place by words; and the same reasoning will apply to thoughts and actions, as when anyone reviles works manifestly divine and miraculous, which God works for the salvation of men, by which He confirms faith and truth. Such a work is the casting out of devils; and because such works proceed from the goodness and holiness of God, they are attributed to the Holy Ghost, who proceeds from the Father and the Son by procession and inspiration, as Love, Goodness, and Holiness. When, therefore, anyone calumniates such things, and knowingly out of malice ascribes them to an unclean spirit (as these Pharisees did), such an one is said to commit blasphemy against the Holy Ghost; for such an one directly fights against God and takes from Him His holiness and purity. The whole argument is expressed in the following syllogism:

The author of the miracles which Christ performs is, according to you, 0 ye Scribes, Beelzebub:

But God the Holy Ghost is, in truth, the Author of these miracles :

Therefore, according to you, God and the Holy Ghost are Beelzebub.

What more horrible can possibly be said? What greater blasphemy can be imagined? S. Basil adds that there are such persons even now, who ascribe the fruits and actions of the Holy Ghost to the opposing unclean spirit. We many of us do this, when we call earnestness ambition, and impute the calumny of anger to one who is only moved by zeal and righteous indignation. Moreover, Christ opposes this blasphemy against God and the Holy Ghost to that blasphemy against the Son of Man by which some who were offended at Christ's human conversation, calumniated what He did as man, as when they called Him a wine bibber, and a friend of Publicans and sinners. This was something more excusable, and less unworthy of forgiveness, because it had respect to Christ as Man rather than as God.

Shall not be forgiven: Arab. Shall not be relaxed, i.e., shall with difficulty, and seldom be forgiven. For this blasphemy against the Holy Ghost is most horrible, inexcusable, and altogether unworthy of pardon, and, considered simply in itself, takes away and excludes all medicine, and means of obtaining forgiveness. For such a blasphemer places himself in diametrical opposition to the Holy Ghost, and drives Him from him, yea blasphemes Him: the Holy Ghost, I say, by whom alone he could be absolved, healed, and sanctified. Similarly, we call an incurable disease one which does not admit of medicine, and rejects every kind of food. Nevertheless a blasphemer does not shut up the hand of God, so that God cannot have mercy upon him, although unworthy; and convert him, as He converted S. Paul, who confesses that he had been a blasphemer against God (1Ti_1:13).

And whosoever shall speak a word, &c. Christ declares the same truth in still clearer words. A word, anything injurious, reviling, blasphemous, it shall be forgiven him, it is remissible, and is readily forgiven to the penitent. From hence, it is plain against the Novatians, that all persons who have lapsed into heinous sins, should he admitted to penance.

But whosoever shall speak against the Holy Ghost, &c. Syriac, whosoever shall revile the Holy Ghost.

Here, first, Origen is condemned, who extended repentance, pardon, and salvation, to all sinners, after this life. For he said, after the great year of Plato, all things would be restored afresh, and that Judas would be saved; and Lucifer, together with the devils and the damned, would be brought back to heaven.

2. S. Aug. (21 Civit. 24), S. Greg. (4 dialog. 39), Isidore, Bede, S. Bern., and others, quoted by Bellarmine (Lib. 2. de Purgat. sec. 4), prove from this passage, that there is a Purgatory after this life. For it would be unmeaning to say, shall not be forgiven nor in the world to come, if there were no remission of sins in the world to come. Thus a person would speak vainly who said, I will never marry a wife, neither in this world, nor in the world to come, since no wife can be married in the world to come. Mark adds, and gives greater force to the saying: but shall be guilty of eternal damnation. Moreover mortal sins are expiated in Purgatory, so far only as pertains to their punishment, but venial sins as regards both fault and punishment.

Either make the tree good, &c. This is Christ's fifth argument, and as S. Jerome says, forms a dilemma, from which it is impossible to escape. 1. And plainly, this tree is Christ. Make, i.e., appoint, assert. Either approve and praise Me, together with My works, which seem to you to be laudable; or condemn Me, with My works as a bad tree. He means, you, 0 ye Pharisees, praise My works, and yet condemn Me the author of them. But if ye praise the works, ye ought likewise to praise their author. Or if ye condemn the author, ye ought also to condemn the works. Otherwise ye flatly contradict your own selves. 2. S. Jerome by tree understands the devil, to whom the Scribes attributed the works and miracles of Christ. As thus, "If ye praise My works, then ye ought also to praise the devil to whom ye ascribe them; which is most absurd."

3. S. Aug. (Serm. 12. de Verb. Dom.), by tree understands the Pharisees themselves. If ye wish to be, and to be accounted good, do good works, namely, praise good men and good things. For if ye do evil, as in truth ye do, when ye condemn Me and My Divine works, ye must needs confess yourselves to be bad and wicked calumniators, for a calumniator is known by his calumnies, as a tree is known by its fruit. From hence S. Aug. gathers the moral argument. "First," he says, "a man must be changed, that his works may be changed. For if a man remained in that which is bad, he cannot have good works: if he remain in that which is good, he cannot have bad works."

0 generation of vipers, &c. Christ here calls the Pharisees vipers, for this special reason, that they, like vipers, uttered viperous words and calumnies, by which they endeavoured to defame Christ and cut Him off. For they had a viper's heart, that is a heart full of the poison of envy, pride, hatred and malice against Christ, from which they belched forth those viperous and deadly calumnies.

Out of the abundance of the heart, &c., i.e., from that which abounds in the heart, which the heart often thinks about and loves, that, the mouth speaketh. If the heart, i.e., the mind and the will, abound in goodness and charity, a man speaks good and loving things; if in the gall of malice and envy, he speaks words of gall and envy and bitterness; as ye do against Me, 0 ye Pharisees. Whence S. Chrysostom says, "if the words spoken by them are so evil, how great malice, think ye, do they have in their hearts, where God is the only witness? Wherefore, when thou hearest a man speaking evil, much greater may you consider is the wickedness which his words demonstrate. For what is spoken outwardly is but the super-effluence of that which is within, with which he has vehemently attacked you. For if what is spoken by them is so evil, how great is the root of thought which imagines the words? Do you wish then to know what any one has in his heart, consider what he says; what he has most frequently on his lips, for in that his heart abounds."

A good man, &c. He explains the abundance of the heart by a treasure, that is, a heap and accumulation. A good man, therefore, from the good heap of good thoughts and affections which he accumulates in his mind, brings forth good words and works. But an evil man, from the evil treasure and heap of evil affections, brings forth evil words and works. Hear S. Chrysostom, "He shows, either that the Jews themselves, blaspheming God, make manifest from what treasure house they draw their blasphemy; or else, the sentence is connected with what went before, that as a good man cannot bring forth evil things, nor an evil man good things; so neither can Christ do bad works, nor the devil good works."

But I say unto you, for every idle word . . . give an account (Arab. an answer). Give an account, i.e., to Christ the judge. Christ shall require of them an account of idle words; and if they are not able to render it, He will punish them. There is here a catachresis, as appears from the following verse. So SS. Hilary, Chrysostom, Jerome, and others. It is a Hebrew construction. For the Hebrews put the relative, with its antecedent, in the nominative case. The meaning then is, as S. Jerome says, "If he who speaks an idle word, which by no means edifies the hearers, is not without peril to him who speaks it, and if in the day of judgment every one shall give an account of his words; how much more shall ye, who blaspheme the works of the Holy Ghost, and say that I cast out devils through Beelzebub, give an account of your calumny? Again, like idle words, so too every idle thought, wish, and action, is at least a venial sin."

You will ask, what is meant by an idle word? The Gr. is α̉ργόν, as if α̉εργόν, that is inert, without art and work, lacking fruit and utility. First, Theophylact and Euthymius translate idle, calumnious. With them S. Chrysostom agrees, who says, "It is an idle word because it is false." He adds, "Some say, because it is vain, such as gives rise to inordinate laughter: or shameful or immodest."

2. And genuinely, an idle word is one that is vain, frivolous, ludicrous, which brings good neither to the speaker, nor to the hearer, even though it be injurious to no one, nor, in itself, reprehensible. Thus S. Jerome, "an idle word is what is spoken without profit either to the speaker, or the hearer, if omitting to speak of serious things we speak of what are frivolous and old wives' fables. But a man who utters what is scurrilous, or anything immodest, will be accounted guilty, not of idle, but of wicked words." S. Greg. (Hom. 6. in Evang. sub finem), says: "An idle word is one which is devoid of right usefulness, or the reason of just necessity. Turn ye therefore your idle words into endeavours after edification. Consider how swiftly the time of this life passes away; how swiftly the strict judge shall come." S. Bern. says, in his sermon of the threefold keeping of the hand, the tongue and the heart: "An idle word is one of which we can give no reasonable account, one which is without reason. Let none of us, brethren, think lightly of the time we spend in idle words. For now is the accepted time, now is the day of salvation. The word flies, and cannot be recalled. Time flies, and cannot be recovered; nor does foolish man consider what he loses. Let us chat, they say, to pass away the time. 0 meanwhile the hour, the time is passing away, which the mercy of thy Maker is giving thee to repent, to obtain pardon, to acquire grace, to gain eternal glory; the time is passing, in which you ought to propitiate the Divine mercy, to hasten to the society of the angels, to sigh for thy lost inheritance, to breathe after the promised felicity, to stir up thy weak will, to weep for the sins thou hast committed." An idle word then, according to S. Bern., is one spoken without reasonable cause. Such therefore is not one which is spoken pleasantly, to console the afflicted, or to exhilarate those who are sick and sad. Neither is it one which teaches human wisdom, as when the words and deeds of others are related, with this end, that, from them, we may learn to act and speak prudently. S. Basil goes further, and says that for a word not to be idle, a pious intention is required. But he is speaking to Religious, whose profession calls them to deal with and speak of holy things. He says: "An idle word is one which is not for edification in the Lord; for such grieves the Holy Ghost." For like as it is the part of a human being to act and speak according to the rule of right reason, and of a Christian according to the law of Christ, so it is the part of a Religious to speak according to the dictates of religion and piety. Whence S. Bern. says: "Thou hast consecrated thy mouth to the Gospel; it is no longer lawful for thee to open it for jests."

1. Then a pious intention is not required absolutely, that a word should not be idle. It is sufficient that it should, in some manner, be conducive to use, and human prudence. For thus the sailor speaks of the winds, the ploughman tells of oxen. Were it otherwise, nearly every word of artificers, of merchants, and men of the world would be idle.

2. Gabriel Vasquez (1. 2. disp. 52. in fine.) teaches that an idle word is not one uttered with this end only in view, that a man should give counsel with respect to any infirmity or want of nature: As for example, if one should say, when he is cold, I am frozen; I desire the fire, that I may drive away the cold.

This idleness of thoughts, words, and works is, as it were, a wastefulness of time and human actions, which, other things being equal, is worse than waste of riches and fortune. For a small portion of time has been given us by God, in which to provide for a blessed eternity: and every moment of it we may, by thinking, speaking, and acting well, be acquiring for ourselves the greatest degrees and treasures of glory and blessedness, all which treasures are wasted by this idleness of words and works, as S. Bern. has rightly remarked. Everyone is bound to do and say all things in such manner as that they may be fitly referred to God, that is to say, that they should be adapted to please and obey Him, according to those words of the Apostle, "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God." (1Co_10:31.) Otherwise they are idle, i.e., useless for the final end of man. But for this it is required that they should be directed by right reason, and should be honest. For everything that is honest, and nothing but what is honest is pleasing to God.

God has given us a mouth, that we should pray to Him and praise Him; and that we should speak what is useful and salutary to ourselves, or to our neighbours. But he who speaks what is idle and unprofitable, abuses his mouth, contrary to the mind and appointmerit of God. "For neither," as S. Ambrose says (in Ps. 119 Serm. 22) "is it of small peril to speak of worldly and idle things, when we have such wonderful works of God to speak about. Let the righteous man be resolved to say with holy David, My tongue shall speak of Thy word, for all Thy commandments are equity (Vulg,); and thus let him shut out all idle words."

From what has been said, it is plain that many idle things are done and said by most men, of which they will have to render an account to God. Wherefore, that they may provide a remedy against this evil, let them accustom themselves to do and say nothing without premeditation. In the second place, let them learn to speak sparingly, and only about good and useful things. 3. Let them for some days collect their mind and thoughts, and consider seriously the actions, reasons, objects, and intentions of their life; that if they be depraved or idle, they may correct them, and aim at some definite end for their whole life and all their actions, that in all they may seek God's glory and their own salvation and perfection. Moreover, let them each morning daily conceive this intention, and offer it to God, and frequently renew it through the day; that thus they may gain a habit of referring all their words and actions to this end. By this means they will at length always have this end (virtually) in sight, even though they may not actually think about it. For a good intention changes our words and actions, so that from being indifferent or idle they become honest, holy, and are rewarded with heavenly glory. Cassian tells of the Abbot Machetes, who, when idle things were being related, fell asleep; but, when spiritual things were spoken of, was always wakeful. He used to say that the devil was the author of idle words, and that he had found it out by the following proof: When he was discoursing about spiritual things, almost every one fell asleep; by-and-bye if he related some idle tale, he saw them all wake up. This caused him to groan, saying, Who is the author of this, unless it be he to whom idle things are pleasing, spiritual things displeasing-that is, the devil?

For by thy words, &c. Not only of works, but also of words, must we have a great care, since of both account must be given to God. They are both the fruit of the same treethat is, of the willwhether it be good or bad. Wherefore thy words, no less than thy works, shall justify thee, if they be righteous and holy; or shall condemn thee, if they be depraved and perverse. They shall justify, I saythat is, shall not only declare thee just, but shall also make thee just, or more just, if they proceed from the love of God and true repentance. But they shall condemn, and render thee liable to punishment if they be idle, wanton, quarrelsome, and so on. For those who are condemned by Christ in the Day of Judgment shall be punished, not only on account of mortal, but also of venial sins; yet, according to the gravity and desert of each, more or less severely.

Then certain of the Scribesa sign, &c. S. Luke (Luk_11:16) adds, from Heaven. These were some of those men who brought the false accusation against Christ, that He cast out devils by the help of Beelzebub. This is plain from S. Luke xi. 16. When they had been refuted by Christ, because they did not wish to seem overcome and convicted of falsehood, they pressed Him to confirm what He said by a sign, that is, by some celestial miracle. As thus: Thou sayest that Thou workest miracles by the help of God; if it be so, cause that God may attest that this is true by some sign from Heaven, by which He may signify that Thou art sent by Him, and dost cast out devils by His power. But the many diseases which were healed, the many dead who were raised up by Christ, with this objectthat He might show them that He was the Messiah, sent by God the Fatherought to have been sufficient for them. But for the unbelieving and false accusers nothing is sufficient; and if one thing be granted, they ask, as a subterfuge, another and another. The meaning is this: Thy miracles, 0 Christ, are in the earth and of the earth, but we wish to see celestial miracles in Heaven. For God, Whom Thou assertest to be the Author of these miracles, dwells in Heaven. Cause, therefore, that fire may come down from Heaven, as Elias did; or that the sky may flash with new and marvellous thunders and lightnings, as Samuel did (1 Sam. vii. 10); or that the sun should stand still, as Joshua did. Thus S. Jerome: Tacitly, therefore, they scoff at Christ's miracles done on earth, as though they were tokens of Satanic influence; and they tempt Christ, that they may falsely accuse Him. But although He had shown such a sign in Heaven, they would immediately have sought a subterfuge, and would have required some other sign. For this is the disposition of all curious and cavilling persons, especially infidels and heretics.

He answered and saidan evil generationand, that is, but, &.c. generation (Gr. γενεα̉, i.e, nation, race) adulterous, i.e., faithless and unbelieving, because leaving God their husband to whom they had been betrothed by circumcision, they clave to the devil. Hence infidelity and idolatry are often called adultery by Ezekiel (Ezek cap. 16) and others. So Theoph. says, "He calls them an adulterous generation, because they forsook God, and clave to the devil." 2 Adulterous, i.e., degenerate from the faith and character of Abraham, Isaac and the rest of the Patriarchs. For they believed in Messiah, but these would not acknowledge Him when He was present, and proving Himself by so many miracles to be Messiah. For Messiah was the husband of the synagogue of the Jews, and is now the Spouse of the Christian Church, as is plain from Eph_5:32. For thus the Hebrews called spurious, i.e., degenerate children, bene nechar, i.e., strange children, or rather, children of a strange, that is to say, an adulterous father.

But no sign, &c. This perverse nation of the Jews asks of me a sign from Heaven, but I will not give it a sign, except a sign from the earth, that is, from the deep. I will not grant to the Jews any other sign than what I formerly promised, when I said, "Destroy this temple, and I will raise it up;" but He spake of the temple of His body (S. Joh_2:19-21). (He meant the sign of the Resurrection, which is the sign of the prophet Jonah, because it was prefigured by Jonah.) For this Jonah clearly showed, who I am, why I died, why I am crucified, in respect of which they are offended; in truth that I am Messiah, the Tamer of Death and Sin, the Saviour of the World, and the Lord of Heaven and Earth. For the keepers of the sepulchre told the Jews that Christ was risen from the tomb; the Jews themselves saw the empty sepulchre, and the Apostles proved Christ's resurrection by many miracles. Wherefore many Jews at the time, and afterwards all nations, believed in Christ raised from death. For the Jews did not expect a humble and poor Messiah, but one who was rich and glorious. Such they beheld Christ in His Resurrection, Ascension, and Mission of the Holy Ghost. Whence they at that time acknowledged Him, and accepted Him as Messiah, according to what He said in Joh_8:28. When ye have lifted up the Son of Man, on the Cross, then ye shall know that I am He: for I shall rise gloriously from the cross and death.

But the unbelieving Jews were likewise compelled to acknowledge that Christ was Messiah, for after His Resurrection He sent Titus and Vespasian, who destroyed Jerusalem and Judea, because of His unjust death at the hands of the Jews. Thus S. Chrysostom, for at that time there was a complete destruction of the nation, although it still endures, and shall endure until the end of the world. A righteous and avenging God brought this upon them on account of their crowning wickedness in killing Christ. This destruction is the most evident token that the Jesus whom the Jews put to death was the Messiah. Wherefore Christ brings forward this sign of Jonah, as it were a sign of the condemnation of the Jews by the Ninevites, for the Ninevites believed Jonah and repented, but the Jews would not believe Christ, and were therefore cut off. Maldonatus thinks that Christ gave the Jews who sought a sign from Heaven, a sign from earth, that they might be condemned; for it behoved that they who sought a sign deceitfully should be confounded.

For as Jonah was, &c., in the heart, i.e., in the lowest part of the earth, within the earth, as the heart is within the human body. When Christ died upon the cross, as His body was placed in the tomb, so did His soul descend into the Limbus Patrum, which is near the centre of the earth.

You will ask, how Christ was three days and nights in the sepulchre and Limbus: for He was there only on Friday and Saturday nights, and rose at day-break on Sunday? 1. Alcuin (L. de. Divinis 0ff. sec. de. Cœna. Dom.) gathers from this place that Christ lay in the tomb three whole days and nights, or 72 hours, and consequently rose again at the end of Easter Monday. But this is certainly a mistake. The constant tradition of the church is that Christ rose on the Lord's day.

2. Greg. Nyssen (Orat. 1 &. 2 de Resurrec.) computes these three days to begin on Thursday. He is of opinion, that when on the evening of that day Christ instituted the Eucharist, He offered Himself to God under the species of bread and wine by means of the unbloody sacrifice. The soul of Christ was separated from the body, but that this was done in a secret and invisible manner, and that then the soul of Christ went down to Hades, and that thus He pre-accomplished His death, which the Jews were visibly to bring about on the following day upon the cross. But this, too, is an error. For there is really in the Eucharist the soul of the Living Christ, that is to say, in His body and blood contained under the species of bread and wine. It is there, I say, not indeed by virtue of the words of consecration, but by natural concomitance. For in the Eucharist there is Living Christ, with His Soul, even as He is outside the Eucharist. Thus the Council of Trent defines (Sess. 13, sec. 2). It would have been otherwise if any of the Apostles had consecrated the Eucharist during the triduum of the Passion. For then the Body and Blood of Christ would have been in it separated from His Soul, for in this manner they were in Christ Himself now buried. For Christ was then dead, not alive.

I say then, that the expression three days and three nights is here only a periphrasis and description of a natural day. The two integral parts of such a day are day and night, or light and darkness. Christ makes use of this periphrasis because Jonah, His antetype, did the same. (Jon_1:17.) We must not understand that these days are three artificial days as opposed to nights, as if during three days, in which the sun is above the horizon, Christ lay in the tomb; for this was not the case. You must consider these three natural days to be not whole days but parts of days, namely, the latter part of Friday; when Christ being taken down from the Cross, was laid in the sepulchre, the whole of Saturday, and part of the Lord's day. For although the Hebrews reckoned their civil days from one sun-rise to another, like the Chaldeans and the Persians (Beda de ration. temp.), yet they computed their sacred days, such as the Passover, from evening to evening. Thus S. Jerome, Theophyl., Euthym., and S. Aug. and commentators, passim, explain the meaning of these three days. Hence Christ is constantly spoken of as rising on the third day, or after three days, without any mention of nights.

But in this place, according to this computation, there were but two nights in which Christ lay in the tomb, viz. Friday and Saturday nights, and yet three nights are expressly mentioned. Others therefore answer more fully and plainly; that these three days and nights are reckoned according to the Roman computation. For the Romans were at that time, masters of Judea, and had introduced their own methods of computing time in civil affairs. The Romans reckoned from midnight to midnight, as Christians do in their fasts and festivals. (See Macrob. L. 1. Saturni c. Gell. L. 3. c. 2. Pliny. L. 2. c. 77. and others). According to this reckoning it is clear Christ remained in the tomb during a part of three days and three nights. He was buried on Friday before sunset; and was in the tomb until the midnight of that day. After that He was in the tomb during the entire day and night of the Sabbath; and from the midnight of Sunday for about

1 At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. 3 But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4 How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 5 Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? 6 But I say unto you, That in this place is one greater than the temple. 7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8 For the Son of man is Lord even of the sabbath day. 9 And when he was departed thence, he went into their synagogue: 10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12 How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. 13 Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.

The Jewish teachers had corrupted many of the commandments, by interpreting them more loosely than they were intended; a mistake which Christ discovered and rectified ( ch. v. ) in his sermon on the mount: but concerning the fourth commandment, they had erred in the other extreme, and interpreted it too strictly. Note, it is common for men of corrupt minds, by their zeal in rituals, and the external services of religion, to think to atone for the looseness of their morals. But they are cursed who add to, as well as they who take from, the words of this book, Rev. xxii. 16, 19 ; Prov. xxx. 6 .

Now that which our Lord Jesus here lays down is, that the works of necessity and mercy are lawful on the sabbath day, which the Jews in many instances were taught to make a scruple of. Christ's industrious explanation of the fourth commandment, intimates its perpetual obligation to the religious observation of one day in seven, as a holy sabbath. He would not expound a law that was immediately to expire, but doubtless intended hereby to settle a point which would be of use to his church in all ages; and so it is to teach us, that our Christian sabbath, though under the direction of the fourth commandment, is not under the injunctions of the Jewish elders.

It is usual to settle the meaning of a law by judgments given upon cases that happen in fact, and in like manner is the meaning of this law settled. Here are two passages of story put together for this purpose, happening at some distance of time from each other, and of a different nature, but both answering this intention.

I. Christ, by justifying his disciples in plucking the ears of corn on the sabbath-day, shows that works of necessity are lawful on that day. Now here observe,

1. What it was that the disciples did. They were following their Master one sabbath day through a corn-field; it is likely they were going to the synagogue ( v. 9 ), for it becomes not Christ's disciples to take idle walks on that day, and they were hungry; let it be no disparagement to our Master's house-keeping. But we will suppose they were so intent upon the sabbath work, that they forgot to eat bread; had spent so much time in their morning worship, that they had no time for their morning meal, but came out fasting, because they would not come late to the synagogue. Providence ordered it that they went through the corn, and there they were supplied. Note, God has many ways of bringing suitable provision to his people when they need it, and will take particular care of them when they are going to the synagogue, as of old for them that went up to Jerusalem to worship ( Ps. lxxxiv. 6, 7 ), for whose use the rain filled the pools: while we are in the way of duty, Jehovah-jireh, let God alone to provide for us. Being in the corn-fields, they began to pluck the ears of corn; the law of God allowed this ( Deut. xxiii. 25 ), to teach people to be neighbourly, and not to insist upon property in a small matter, whereby another may be benefited. This was but slender provision for Christ and his disciples, but it was the best they had, and they were content with it. The famous Mr. Ball, of Whitmore, used to say he had two dishes of meat to his sabbath dinner, a dish of hot milk, and a dish of cold, and he had enough and enough.

2. What was the offence that the Pharisees took at this. It was but a dry breakfast, yet the Pharisees would not let them eat that in quietness. They did not quarrel with them for taking another man's corn (they were no great zealots for justice), but for doing it on the sabbath day; for plucking and rubbing the ears of corn of that day was expressly forbidden by the tradition of the elders, for this reason, because it was a kind of reaping.

Note, It is no new thing for the most harmless and innocent actions of Christ's disciples to be evil spoken of, and reflected upon as unlawful, especially by those who are zealous for their own inventions and impositions. The Pharisees complained of them to their Master for doing that which it was not lawful to do. Note, Those are no friends to Christ and his disciples, who make that to be unlawful which God has not made to be so.

3. What was Christ's answer to this cavil of the Pharisees. The disciples could say little for themselves, especially because those who quarrelled with them seemed to have the strictness of the sabbath sanctification on their side; and it is safest to err on that hand: but Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural impositions, and therefore has something to say for them, and justifies what they did, though it was a transgression of the canon.

(1.) He justifies them by precedents, which were allowed to be good by the Pharisees themselves.

[1.] He urges an ancient instance of David, who in a case of necessity did that which otherwise he ought not to have done ( v. 3, 4 ); " Have ye not read the story ( 1 Sam. xxi. 6 ) of David's eating the show-bread, which by the law was appropriated to the priest?" ( Lev. xxiv. 5-9 ). It is most holy to Aaron and his sons; and ( Exod. xxix. 33 ) a stranger shall not eat of it; yet the priest gave it to David and his men; for though the exception of a case of necessity was not expressed, yet it was implied in that and all other ritual institutions. That which bore out David in eating the show-bread was not his dignity (Uzziah, that invaded the priest's office in the pride of his heart, though a king, was struck with a leprosy for it, 2 Chron. xxvi. 16 , &c.), but his hunger. The greatest shall not have their lusts indulged, but the meanest shall have their wants considered. Hunger is a natural desire which cannot be mortified, but must be gratified, and cannot be put off with any thing but meat; therefore we say, It will break through stone walls. Now the Lord is for the body, and allowed his own appointment to be dispensed with in a case of distress; much more might the tradition of the elders be dispensed with. Note, That may be done in a case of necessity which may not be done at another time; there are laws which necessity has not, but it is a law to itself. Men do not despise, but pity, a thief that steals to satisfy his soul when he is hungry, Prov. vi. 30 .

[2.] He urges a daily instance of the priests, which they likewise read in the law, and according to which was the constant usage, v. 5 . The priests in the temple did a great deal of servile work on the sabbath day; killing, flaying, burning the sacrificed beasts, which in a common case would have been profaning the sabbath; and yet it was never reckoned any transgression of the fourth commandment, because the temple-service required and justified it. This intimates, that those labours are lawful on the sabbath day which are necessary, not only to the support of life, but to the service of the day; as tolling a bell to call the congregation together, travelling to church, and the like. Sabbath rest is to promote, not to hinder, sabbath worship.

(2.) He justifies them by arguments, three cogent ones.

[1.] In this place is one greater than the temple, v. 6 . If the temple-service would justify what the priests did in their ministration, the service of Christ would much more justify the disciples in what they did in their attendance upon him. The Jews had an extreme veneration for the temple: it sanctified the gold; Stephen was accused for blaspheming that holy place ( Acts vi. 13 ); but Christ, in a corn-field, was greater than the temple, for in him dwelt not the presence of God symbolically, but all the fulness of the Godhead bodily. Note, If whatever we do, we do it in the name of Christ, and as unto him, it shall be graciously accepted of God, however it may be censured and cavilled at by men.

[2.] God will have mercy and not sacrifice, v. 7 . Ceremonial duties must give way to moral, and the natural, royal law of love and self-preservation must take place of ritual observances. This is quoted from Hos. vi. 6 . It was used before, ch. ix. 13 , in vindication of mercy to the souls of men; here, of mercy to their bodies. The rest of the sabbath was ordained for man's good, in favour of the body, Deut. v. 14 . Now no law must be construed so as to contradict its own end. If you had known what this means, had known what it is to be of a merciful disposition, you would have been sorry that they were forced to do this to satisfy their hunger, and would not have condemned the guiltless. Note, First, Ignorance is the cause of our rash and uncharitable censures of our brethren. Secondly, It is not enough for us to know the scriptures, but we must labour to know the meaning of them. Let him that readeth understand. Thirdly, Ignorance of the meaning of the scripture is especially shameful in those who take upon them to teach others.

[3.] The Son of man is Lord even of the sabbath day, v. 8 . That law, as all the rest, is put into the hand of Christ, to be altered, enforced, or dispensed with, as he sees good. It was by the Son that God made the world, and by him he instituted the sabbath in innocency; by him he gave the ten commandments at mount Sinai, and as Mediator he is entrusted with the institution of ordinances, and to make what changes he thought fit; and particularly, as being Lord of the sabbath, he was authorized to make such an alteration of that day, as that it should become the Lord's day, the Lord Christ's day. And if Christ be the Lord of the sabbath, it is fit the day and all the work of it should be dedicated to him. By virtue of this power Christ here enacts, that works of necessity, if they be really such, and not a pretended and self-created necessity, are lawful on the sabbath day; and this explication of the law plainly shows that it was to be perpetual. Exceptio firmat regulam—The exception confirms the rule.

Christ having thus silenced the Pharisees, and got clear of them ( v. 9 ), departed, and went into their synagogue, the synagogue of these Pharisees, in which they presided, and toward which he was going, when they picked this quarrel with him. Note, First, We must take heed lest any thing that occurs in our way to holy ordinances unfit us for, or divert us from, our due attendance on them. Let us proceed in the way of our duty, notwithstanding the artifices of Satan, who endeavours, by the perverse disputings of men of corrupt minds, and many other ways, to ruffle and discompose us. Secondly, We must not, for the sake of private feuds and personal piques, draw back from public worship. Though the Pharisees had thus maliciously cavilled at Christ, yet he went into their synagogue. Satan gains this point, if, by sowing discord among brethren, he prevail to drive them, or any of them, from the synagogue, and the communion of the faithful.

II. Christ, by healing the man that had the withered hand on the sabbath day, shows that works of mercy are lawful and proper to be done on that day. The work of necessity was done by the disciples, and justified by him; the work of mercy was done by himself; the works of mercy were his works of necessity; it was his meat and drink to do good. I must preach, says he, Luke iv. 43 . This cure is recorded for the sake of the time when it was wrought, on the sabbath.

Here is, 1. The affliction that this poor man was in; his hand was withered so that he was utterly disabled to get his living by working with his hands. St. Jerome says, that the gospel of Matthew in Hebrew, used by the Nazarenes and Ebionites, adds this circumstance to this story of the man with the withered hand, that he was Cæmentarius—a bricklayer, and applied himself to Christ thus; "Lord, I am a bricklayer, and have got my living by my labour (manibus victum quæritans ); I beseech thee, O Jesus, restore me the use of my hand, that I may not be obliged to beg my bread" (ne turpiter mendicem cibos ). Hieron. in loc. This poor man was in the synagogue. Note, Those who can do but little, or have but little to do for the world, must do so much the more for their souls; as the rich, the aged, and the infirm.

2. A spiteful question which the Pharisees put to Christ upon the sight of this man. They asked him, saying, Is it lawful to heal? We read not here of any address this poor man made to Christ for a cure, but they observed Christ began to take notice of him, and knew it was usual for him to be found of those that sought him not, and therefore with their badness they anticipated his goodness, and started this case as a stumbling-block in the way of doing good; Is it lawful to heal on the sabbath-day? Whether it was lawful for physicians to heal on that day or not, which was the thing disputed in their books, one would think it past dispute, that it is lawful for prophets to heal, for him to heal who discovered a divine power and goodness in all he did of this kind, and manifested himself to be sent of God. Did ever any ask, whether it is lawful for God to heal, to send his word and heal? It is true, Christ was now made under the law, by a voluntary submission to it, but he was never made under the precepts of the elders. Is it lawful to heal? To enquire into the lawfulness and unlawfulness of actions is very good, and we cannot apply ourselves to any with such enquiries more fitly than to Christ; but they asked here, not that they might be instructed by him, but that they might accuse him. If he should say that it was lawful to heal on the sabbath day, they would accuse him of a contradiction to the fourth commandment; to so great a degree of superstition had the Pharisees brought the sabbath rest, that, unless in peril of life, they allowed not any medicinal operations on the sabbath day. If he should say that it was not lawful, they would accuse him of partiality, having lately justified his disciples in plucking the ears of corn on that day.

3. Christ's answer to this question, by way of appeal to themselves, and their own opinion and practice, v. 11, 12 . In case a sheep (though but one, of which the loss would not be very great) should fall into a pit on the sabbath day, would they not lift it out? No doubt they might do it, the fourth commandment allows it; they must do it, for a merciful man regardeth the life of his beast, and for their parts they would do it, rather than lose a sheep; does Christ take care for sheep? Yes, he does; he preserves and provides for both man and beast. But here he says it for our sakes ( 1 Cor. ix. 9, 10 ), and hence argues, How much then is a man better than a sheep? Sheep are not only harmless but useful creatures, and are prized and tended accordingly; yet a man is here preferred far before them. Note, Man, in respect of his being, is a great deal better, and more valuable, than the best of the brute creatures: man is a reasonable creature, capable of knowing, loving, and glorifying God, and therefore is better than a sheep. The sacrifice of a sheep could therefore not atone for the sin of a soul. They do not consider this, who are more solicitous for the education, preservation, and supply of their horses and dogs than of God's poor, or perhaps their own household.

Hence Christ infers a truth, which, even at first sight, appears very reasonable and good-natured; that it is lawful to do well on the sabbath days; they had asked, Is it lawful to heal? Christ proves it is lawful to do well, and let any one judge whether healing, as Christ healed, was not doing well. Note, There are more ways of doing well upon sabbath days, than by the duties of God's immediate worship; attending the sick, relieving the poor, helping those who are fallen into sudden distress, and call for speedy relief; this is doing good: and this must be done from a principle of love and charity, with humility and self-denial, and a heavenly frame of spirit, and this is doing well, and it shall be accepted, Gen. iv. 7 .

The season of the year when this occurred is determined by the event itself. Ripe corn ears are found in the fields only just before harvest. The barley harvest seems clearly intended here, at the close of our March and beginning of our April. It coincided with the Passover season, as the wheat harvest with Pentecost. But in Luke ( Lu 6:1 ) we have a still more definite note of time, if we could be certain of the meaning of the peculiar term which he employs to express it. "It came to pass (he says) on the sabbath, which was the first-second," for that is the proper rendering of the word, and not "the second sabbath after the first," as in our version. Of the various conjectures what this may mean, that of Scaliger is the most approved, and, as we think, the freest from difficulty, namely, the first sabbath after the second day of the Passover; that is, the first of the seven sabbaths which were to be reckoned from the second day of the Passover, which was itself a sabbath, until the next feast, the feast of Pentecost ( Le 23:15 , 16 ; De 16:9 , 10 ) In this case, the day meant by the Evangelist is the first of those seven sabbaths intervening between Passover and Pentecost. And if we are right in regarding the "feast" mentioned in Joh 5:1 as a Passover, and consequently the second during our Lord's public ministry (see on Joh 5:1 ), this plucking of the ears of corn must have occurred immediately after the scene and the discourse recorded in Joh 5:19-47 , which, doubtless, would induce our Lord to hasten His departure for the north, to avoid the wrath of the Pharisees, which He had kindled at Jerusalem. Here, accordingly, we find Him in the fields-- on His way probably to Galilee.

1. At that time Jesus went on the sabbath day through the corn-- "the cornfields" ( Mr 2:23 ; Lu 6:1 ).

and his disciples were an hungered-- not as one may be before his regular meals; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity.

and began to pluck the ears of corn, and to eat-- "rubbing them in their hands" ( Lu 6:1 ).

2. But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day-- The act itself was expressly permitted ( De 23:25 ). But as being "servile work," which was prohibited on the sabbath day, it was regarded as sinful.

3. But he said unto them, Have ye not read-- or, as Mark ( Mr 2:25 ) has it, "Have ye never read."

what David did when he was an hungered, and they that were with him-- ( 1Sa 21:1-6 )

4. How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?-- No example could be more apposite than this. The man after God's own heart, of whom the Jews ever boasted, when suffering in God's cause and straitened for provisions, asked and obtained from the high priest what, according to the law, it was illegal for anyone save the priests to touch. Mark ( Mr 2:26 ) says this occurred "in the days of Abiathar the high priest." But this means not during his high priesthood--for it was under that of his father Ahimelech--but simply, in his time. Ahimelech was soon succeeded by Abiathar, whose connection with David, and prominence during his reign, may account for his name, rather than his father's, being here introduced. Yet there is not a little confusion in what is said of these priests in different parts of the Old Testament. Thus he is called both the son of the father of Ahimelech ( 1Sa 22:20 ; 2Sa 8:17 ); and Ahimelech is called Ahiah ( 1Sa 14:3 ), and Abimelech ( 1Ch 18:16 ).

5. Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath-- by doing "servile work."

and are blameless?-- The double offerings required on the sabbath day ( Nu 28:9 ) could not be presented, and the new-baked showbread ( Le 24:5 ; 1Ch 9:32 ) could not be prepared and presented every sabbath morning, without a good deal of servile work on the part of the priests; not to speak of circumcision, which, when the child's eighth day happened to fall on a sabbath, had to be performed by the priests on that day. (See on Joh 7:22 , 23 ).

6. But I say unto you, That in this place is one greater than the temple-- or rather, according to the reading which is best supported, "something greater." The argument stands thus: "The ordinary rules for the observance of the sabbath give way before the requirements of the temple; but there are rights here before which the temple itself must give way." Thus indirectly, but not the less decidedly, does our Lord put in His own claims to consideration in this question--claims to be presently put in even more nakedly.

7. But if ye had known what this meaneth, I will have mercy, and not sacrifice-- ( Ho 6:6 ; Mi 6:6-8 , &c.). See on Mt 9:13 .

ye would not have condemned the guiltless-- that is, Had ye understood the great principle of all religion, which the Scripture everywhere recognizes--that ceremonial observances must give way before moral duties, and particularly the necessities of nature--ye would have refrained from these captious complaints against men who in this matter are blameless. But our Lord added a specific application of this great principle to the law of the sabbath, preserved only in Mark: "And he said unto them, the sabbath was made for man, and not man for the sabbath" ( Mr 2:27 ). A glorious and far-reaching maxim, alike for the permanent establishment of the sabbath and the true freedom of its observance.

8. For the Son of man is Lord even of the sabbath day-- In what sense now is the Son of man Lord of the sabbath day? Not surely to abolish it--that surely were a strange lordship, especially just after saying that it was made or instituted for MAN--but to own it, to interpret it, to preside over it, and to ennoble it, by merging it in the "Lord's Day" ( Re 1:10 ), breathing into it an air of liberty and love necessarily unknown before, and thus making it the nearest resemblance to the eternal sabbatism.

Healing of a Withered Hand ( Mt 12:9-14 ).