Saint Martha

Strife. Jeremias was under continual persecution, (Menochius) yet ceased not to reprimand the wicked. (Haydock) --- Obsequium amicos, veritas odium parit. (Cicero) --- Usury. Such people are exposed to contention. (Menochius)

Eat them. I received them most cordially, (Ezechiel iii. 1.; Haydock) as one who is hungry. --- Upon me. I was recognized as the prophet of the Lord.

Jesters, who deride religion, (Psalm i. 1.) or sport away their time. (Calmet) --- Hand, through vanity. Literally, and I boast of." (Haydock) --- I rejoiced in suffering, as this prophet. Many (Calmet) supply nor from the former part of the sentence. (Menochius) --- Threats. I could not refrain from admonishing the people of their ways, (Haydock) which I would not countenance by my presence. (Calmet) --- All indeed kept at a distance from me.

Trusted. It is not cured as soon as might be expected. (Haydock) --- It continually breaks out again, (Menochius) like a bog not properly drained. (Haydock) --- Hebrew, "Thou art become," &c. Chaldean, "break not thy promise, as," &c., Do not reject me when I stand most in need of redress. (Calmet) --- My hopes seem (Haydock) vain. (Worthington)

Converted, and cease to fear the people; (Calmet) and confide in my precious words, (Haydock) despising the vile threats of the people. (Menochius) --- Mouth; interpreter, Exodus iv. 16. Chaldean, "If thou wilt recall the wicked into the way of justice, though shalt fulfill my will." See St. Jerome in Psalm cv. 32. --- To thee. Thus Sedecias and the people acted, chap. xxi. 1., and xlii. 2. (Calmet) --- The prophet must not give way to sinners, but hey must be reclaimed. (Worthington)

Mighty; Chaldeans. Providence watched over Jeremias, amid all his enemies. (Calmet)

10 Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me. 11 The Lord said, Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction. 12 Shall iron break the northern iron and the steel? 13 Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, even in all thy borders. 14 And I will make thee to pass with thine enemies into a land which thou knowest not: for a fire is kindled in mine anger, which shall burn upon you.

Jeremiah has now returned from his public work and retired into his closet; what passed between him and his God there we have an account of in these and the following verses, which he published afterwards, to affect the people with the weight and importance of his messages to them. Here is,

I. The complaint which the prophet makes to God of the many discouragements he met with in his work, v. 10 .

1. He met with a great deal of contradiction and opposition. He was a man of strife and contention to the whole land (so it might be read, rather than to the whole earth, for his business lay only in that land); both city and country quarrelled with him, and set themselves against him, and said and did all they could to thwart him. He was a peaceable man, gave no provocation to any, nor was apt to resent the provocations given him, and yet a man of strife, not a man striving, but a man striven with; he was for peace, but, when he spoke, they were for war. And, whatever they pretended, that which was the real cause of their quarrels with him was his faithfulness to God and to their souls. He showed them their sins that were working their ruin, and put them into a way to prevent that ruin, which was the greatest kindness he could do them; and yet this was it for which they were incensed against him and looked upon him as their enemy. Even the prince of peace himself was thus a man of strife, a sign spoken against, continually enduring the contradiction of sinners against himself. And the gospel of peace brings division, even to fire and sword, Matt. x. 34, 35 ; Luke xii. 49, 51 . Now this made Jeremiah very uneasy, even to a degree of impatience. He cried out, Woe is me, my mother, that thou hast borne me, as if it were his mother's fault that she bore him, and he had better never have been born than be born to such an uncomfortable life; nay, he is angry that she had borne him a man of strife, as if he had been fatally determined to this by the stars that were in the ascendant at his birth. If he had any meaning of this kind, doubtless it was very much his infirmity; we rather hope it was intended for no more than a pathetic lamentation of his own case. Note, (1.) Even those who are most quiet and peaceable, if they serve God faithfully, are often made men of strife. We can but follow peace; we have the making only of one side of the bargain, and therefore can but, as much as in us lies, live peaceably. (2.) It is very uncomfortable to those who are of a peaceable disposition to live among those who are continually picking quarrels with them. (3.) Yet, if we cannot live so peaceably as we desire with our neighbours, we must not be so disturbed at it as thereby to lose the repose of our own minds and put ourselves upon the fret.

2. He met with a great deal of contempt, contumely, and reproach. They every one of them cursed him; they branded him as a turbulent factious man, as an incendiary and a sower of discord and sedition. They ought to have blessed him, and to have blessed God for him; but they had arrived at such a pitch of enmity against God and his word that for his sake they cursed his messenger, spoke ill of him, wished ill to him, did all they could to make him odious. They all did so; he had scarcely one friend in Judah or Jerusalem that would give him a good word. Note, It is often the lot of the best of men to have the worst of characters ascribed to them. So persecuted they the prophets. But one would be apt to suspect that surely Jeremiah had given them some provocation, else he could not have lost himself thus: no, not the least: I have neither lent money nor borrowed money, have been neither creditor nor debtor; for so general is the signification of the words here. (1.) It is implied here that those who deal much in the business of this world are often involved thereby in strife and contention; meum et tuum—mine and thine are the great make-bates; lenders and borrowers sue and are sued, and great dealers often get a great deal of ill-will. (2.) it was an instance of Jeremiah's great prudence, and it is written for our learning, that, being called to be a prophet, he entangled not himself in the affairs of this life, but kept clear from them, that he might apply the more closely to the business of his profession and might not give the least shadow of suspicion that he aimed at secular advantages in it nor any occasion to his neighbours to contend with him. He put out no money, for he was no usurer, nor indeed had he any money to lend: he took up no money, for he was no purchaser, no merchant, no spendthrift. He was perfectly dead to this world and the things of it: a very little served to keep him, and we find ( ch. xvi. 2 ) that he had neither wife nor children to keep. And yet, (3.) Though he behaved thus discreetly, and so as one would think should have gained him universal esteem, yet he lay under a general odium, through the iniquity of the times. Blessed be God, bad as things are with us, they are not so bad but that there are those with whom virtue has its praise; yet let not those who behave most prudently think it strange if they have not the respect and esteem they deserve. Marvel not, my brethren, if the world hate you.

15 O Lord , thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke. 16 Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. 17 I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. 18 Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? 19 Therefore thus saith the Lord , If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. 20 And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord . 21 And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.

Here, as before, we have,

I. The prophet's humble address to God, containing a representation both of his integrity and of the hardships he underwent notwithstanding. It is a matter of comfort to us that, whatever ails us, we have a God to go to, before whom we may spread our case and to whose omniscience we may appeal, as the prophet here, " O Lord! thou knowest; thou knowest my sincerity, which men are resolved they will not acknowledge; thou knowest my distress, which men disdain to take notice of." Observe here,

1. What it is that the prophet prays for, v. 15 . (1.) That God would consider his case and be mindful of him: " O Lord! remember me; think upon me for good." (2.) That God would communicate strength and comfort to him: " Visit me; not only remember me, but let me know that thou rememberest me, that thou art nigh unto me." (3.) That he would appear for him against those that did him wrong: Revenge me of my persecutors, or rather, Vindicate me from my persecutors; give judgment against them, and let that judgment be executed so far as is necessary for my vindication and to compel them to acknowledge that they have done me wrong. Further than this a good man will not desire that God should avenge him. Let something be done to convince the world that (whatever blasphemers say to the contrary) Jeremiah is a righteous man and the God whom he serves is a righteous God. (4.) That he would yet spare him and continue him in the land of the living: " Take me not away by a sudden stroke, but in thy long-suffering lengthen out my days." The best men will own themselves so obnoxious to God's wrath that they are indebted to his patience for the continuance of their lives. Or, "While thou exercisest long-suffering towards my persecutors, let not them prevail to take me away." Though in a passion he complained of his birth ( v. 10 ), yet he desires here that his death might not be hastened; for life is sweet to nature, and the life of a useful man is so to grace. I pray not that thou shouldst take them out of the world.

2. What it is that he pleads with God for mercy and relief against his enemies, persecutors, and slanderers.

(1.) That God's honour was interested in this case: Know, and make it known, that for thy sake I have suffered rebuke. Those that lay themselves open to reproach by their own fault and folly have great reason to bear it patiently, but no reason to expect that God should appear for them. But if it is for doing well that we suffer ill, and for righteousness' sake that we have all manner of evil said against us, we may hope that God will vindicate our honour with his own. To the same purport ( v. 16 ), I am called by thy name, O Lord of hosts! It was for that reason that his enemies hated him, and therefore for that reason he promised himself that God would own him and stand by him.

(2.) That the word of God, which he was employed to preach to others, he had experienced the power and pleasure of in his own soul, and therefore had the graces of the Spirit to qualify him for the divine favour, as well as his gifts. We find some rejected of God who yet could say, Lord, we have prophesied in thy name. But Jeremiah could say more ( v. 16 ): " Thy words were found, found by me " (he searched the scripture, diligently studied the law, and found that in it which was reviving to him: if we seek we shall find), "found for me " (the words which he was to deliver to others were laid ready to his hand, were brought to him by inspiration), " and I did not only taste them, but eat them, received them entirely, conversed with them intimately; they were welcome to me, as food to one that is hungry; I entertained them, digested them, turned them in succum et sanguinem—into blood and spirits, and was myself delivered into the mould of those truths which I was to deliver to others." The prophet was told to eat the roll, Ezek. ii. 8 ; Rev. x. 9 . I did eat it —that is, as it follows, it was to me the joy and rejoicing of my heart, nothing could be more agreeable. Understand it, [1.] Of the message itself which he was to deliver. Though he was to foretel the ruin of his country, which was dear to him, and in the ruin of which he could not but have a deep share, yet all natural affections were swallowed up in zeal for God's glory, and even these messages of wrath, being divine messages, were a satisfaction to him. He also rejoiced, at first, in hope that the people would take warning and prevent the judgment. Or, [2.] Of the commission he received to deliver this message. Though the work he was called to was not attended with any secular advantages, but, on the contrary, exposed him to contempt and persecution, yet, because it put him in a way to serve God and do good, he took pleasure in it, was glad to be so employed, and it was his meat and drink to do the will of him that sent him, John iv. 34 . Or, [3.] Of the promise God gave him that he would assist and own him in his work ( ch. i. 8 ); he was satisfied in that, and depended upon it, and therefore hoped it should not fail him.

(3.) That he had applied himself to the duty of his office with all possible gravity, seriousness, and self-denial, though he had had of late but little satisfaction in it, v. 17 . [1.] It was his comfort that he had given up himself wholly to the business of his office and had done nothing either to divert himself from it or disfit himself for it. He kept no unsuitable company, denied himself the use even of lawful recreations, abstained from every thing that looked like levity, lest thereby he should make himself mean and less regarded. He sat alone, spent a great deal of time in his closet, because of the hand of the Lord that was strong upon him to carry him on his work, Ezek. iii. 14 . " For thou hast filled me with indignation, with such messages of wrath against this people as have made me always pensive." Note, It will be a comfort to God's ministers, when men despise them, if they have the testimony of their consciences for them that they have not by any vain foolish behaviour made themselves despicable, that they have been dead not only to the wealth of the world, as this prophet was ( v. 10 ), but to the pleasures of it too, as here. But, [2.] It is his complaint that he had had but little pleasure in his work. It was at first the rejoicing of his heart, but of late it had made him melancholy, so that he had no heart to sit in the meeting of those that make merry. He cared not for company, for indeed no company cared for him. He sat alone, fretting at the people's obstinacy and the little success of his labours among them. This filled him with a holy indignation. Note, It is the folly and infirmity of some good people that they lose much of the pleasantness of their religion by the fretfulness and uneasiness of their natural temper, which they humour and indulge, instead of mortifying it.

(4.) He throws himself upon God's pity and promise in a very passionate expostulation ( v. 18 ): " Why is my pain perpetual, and nothing done to ease it? Why are the wounds which my enemies are continually giving both to my peace and to my reputation incurable, and nothing done to retrieve either my comfort or my credit? I once little thought that I should be thus neglected; will the God that has promised me his presence be to me as a liar, the God on whom I depend to be me as waters that fail? " We are willing to make the best we can of it, and to take it as an appeal, [1.] To the mercy of God: "I know he will not let the pain of his servant be perpetual, but he will ease it, will not let his wound be incurable, but he will heal it; and therefore I will not despair." [2.] To his faithfulness: " Wilt thou be to me as a liar? No; I know thou wilt not. God is not a man that he should lie. The fountain of life will never be to his people as waters that fail. "

II. God's gracious answer to this address, v. 19-21 . Though the prophet betrayed much human frailty in his address, yet God vouchsafed to answer him with good words and comfortable words; for he knows our frame. Observe,

1. What God here requires of him as the condition of the further favours he designed him. Jeremiah had done and suffered much for God, yet God is no debtor to him, but he is still upon his good behaviour. God will own him. But, (1.) He must recover his temper, and be reconciled to his work, and friends with it again, and not quarrel with it any more as he had done. He must return, must shake off these distrustful discontented thoughts and passions, and not give way to them, must regain the peaceable possession and enjoyment of himself, and resolve to be easy. Note, When we have stepped aside into any disagreeable frame or way our care must be to return and compose ourselves into a right temper of mind again; and then we may expect God will help us, if thus we endeavour to help ourselves. (2.) He must resolve to be faithful in his work, for he could not expect the divine protection any longer than he did approve himself so. Though there was no cause at all to charge Jeremiah with unfaithfulness, and God knew his heart to be sincere, yet God saw fit to give him this caution. Those that do their duty must not take it ill to be told their duty. In two things he must be faithful:—[1.] He must distinguish between some and others of those he preached to: Thou must take forth the precious from the vile. The righteous are the precious be they ever so mean and poor; the wicked are the vile be they ever so rich and great. In our congregations these are mixed, wheat and chaff in the same floor; we cannot distinguish them by name, but we must by character, and must give to each a portion, speaking comfort to precious saints and terror to vile sinners, neither making the heart of the righteous sad nor strengthening the hands of the wicked ( Ezek. xiii. 22 ), but rightly dividing the word of truth. Ministers must take those whom they see to be precious into their bosoms, and not sit alone as Jeremiah did, but keep up conversation with those they may do good to and get good by. [2.] He must closely adhere to his instructions, and not in the least vary from them: Let them return to thee, but return not thou to them, that is, he must do the utmost he can, in his preaching, to bring people up to the mind of God; he must tell them they must, at their peril, comply with that. Those that had flown off from him, that did not like the terms upon which God's favour was offered to them, " Let them return to thee, and, upon second thoughts, come up to the terms and strike the bargain; but do not thou return to them, do not compliment them, nor comply with them, nor think to make the matter easier to them than the word of God has made it." Men's hearts and lives must come up to God's law and comply with that, for God's law will never come down to them nor comply with them.

2. What God here promises to him upon the performance of these conditions. If he approve himself well, (1.) God will tranquilize his mind and pacify the present tumult of his spirits: If thou return, I will bring thee again, will restore thy soul, as Ps. xxiii. 3 . The best and strongest saints, if at any time they have gone aside out of the right way, and are determined to return, need the grace of God to bring them again. (2.) God will employ him in his service as a prophet, whose work, even in those bad times, had comfort and honour enough in it to be its own wages: " Thou shalt stand before me, to receive instructions from me, as a servant from his master; and thou shalt be as my mouth to deliver my messages to the people, as an ambassador is the mouth of the prince that sends him." Note, Faithful ministers are God's mouth to us; they are so to look upon themselves, and to speak God's mind and as becomes the oracles of God; and we are so to look upon them, and to hear God speaking to us by them. Observe, If thou keep close to thy instructions, thou shalt be as my mouth, not otherwise; so far, and no further, God will stand by ministers, as they go by the written word. " Thou shalt be as my mouth, that is, what thou sayest shall be made good, as if I myself had said it." See Isa. xliv. 26 ; 1 Sam. iii. 19 . (3.) He shall have strength and courage to face the many difficulties he meets with in his work, and his spirit shall not fail again as now it does ( v. 20 ): " I will make thee unto this people as a fenced brazen wall, which the storm batters and beats violently upon, but cannot shake. Return not thou to them by any sinful compliances, and then trust thy God to arm thee by his grace with holy resolutions. Be not cowardly, and God will make thee daring." He had complained that he was made a man of strife. "Expect to be so (says God); they will fight against thee, they will still continue their opposition, but they shall not prevail against thee to drive thee off from thy work nor to cut thee off from the land of the living." (4.) He shall have God for his protector and mighty deliverer: I am with thee to save thee. Those that have God with them have a Saviour with them who has wisdom and strength enough to deal with the most formidable enemy; and those that are with God, and faithful to him, he will deliver ( v. 21 ) either from trouble or through it. They may perhaps fall into the hand of the wicked, and they may appear terrible to them, but God will rescue them out of their hands. They shall not be able to kill them till they have finished their testimony; they shall not prevent their happiness. God will so deliver them as to preserve them to his heavenly kingdom ( 2 Tim. iv. 18 ), and that is deliverance enough. There are many things that appear very frightful that yet do not prove at all hurtful to a good man.

10. ( Jr 20:14 ; Job 3:1 , &c.). Jeremiah seems to have been of a peculiarly sensitive temperament; yet the Holy Spirit enabled him to deliver his message at the certain cost of having his sensitiveness wounded by the enmities of those whom his words offended.

man of strife-- exposed to strifes on the part of "the whole earth" ( Psa 80:6 ).

I have neither lent, &c.-- proverbial for, "I have given no cause for strife against me."

16. eat-- ( Eze 2:8 ; 3:1 , 3 ; Re 10:9 , 10 ). As soon as Thy words were found by me, I eagerly laid hold of and appropriated them. The Keri reads, "Thy word."

thy word ... joy-- ( Job 23:12 ; Psa 119:72 , 111 ; compare Mt 13:44 ).

called by thy name-- I am Thine, Thy minister. So the antitype, Jesus Christ ( Ex 23:21 ).

17. My "rejoicing" ( Jr 15:16 ) was not that of the profane mockers ( Psa 1:1 ; 26:4, 5) at feasts. So far from having fellowship with these, he was expelled from society, and made to sit "alone," because of his faithful prophecies.

because of thy hand-- that is, Thine inspiration ( Is 8:11 ; Eze 1:3 ; 3:14 ).

filled me with indignation-- So Jr 6:11 , "full of the fury of the Lord"; so full was he of the subject (God's "indignation" against the ungodly) with which God had inspired him, as not to be able to contain himself from expressing it. The same comparison by contrast between the effect of inspiration, and that of wine, both taking a man out of himself, occurs ( Ac 2:13 , 15, 18).

18. ( Jr 30:15 ). "Pain," namely, the perpetual persecution to which he was exposed, and his being left by God without consolation and "alone." Contrast his feeling here with that in Jr 15:16 , when he enjoyed the full presence of God, and was inspired by His words. Therefore he utters words of his natural "infirmity" (so David, Psa 77:10 ) here; as before he spoke under the higher spiritual nature given him.

as a liar, and as-- rather, "as a deceiving (river) ... waters that are not sure (lasting)"; opposed to "living (perennial) waters" ( Job 6:15 ). Streams that the thirsty traveller had calculated on being full in winter, but which disappoint him in his sorest need, having run dry in the heat of summer. Jehovah had promised Jeremiah protection from his enemies ( Jr 1:18 , 19 ); his infirmity suggests that God had failed to do so.

19. God's reply to Jeremiah.

return ... bring ... again-- Jeremiah, by his impatient language, had left his proper posture towards God; God saith, "If thou wilt return (to thy former patient discharge of thy prophetic function) I will bring thee back" to thy former position: in the Hebrew there is a play of words, "return ... turn again" ( Jr 8:4 ; 4:1 ).

stand before me-- minister acceptably to Me ( De 10:8 ; 1Ki 17:1 ; 18:15 ).

take ... precious from ... vile-- image from metals: "If thou wilt separate what is precious in thee (the divine graces imparted) from what is vile (thy natural corruptions, impatience, and hasty words), thou shall be as My mouth": my mouthpiece ( Ex 4:16 ).

return not thou unto them-- Let not them lead you into their profane ways (as Jeremiah had spoken irreverently, Jr 15:18 ), but lead thou them to the ways of godliness ( Jr 15:16 , 17 ). Eze 22:26 accords with the other interpretation, which, however, does not so well suit the context, "If thou wilt separate from the promiscuous mass the better ones, and lead them to conversion by faithful warnings," &c.

20-21. The promise of Jr 1:18 , 19 , in almost the same words, but with the addition, adapted to the present attacks of Jeremiah's formidable enemies, "I will deliver thee out of ... wicked ... redeem ... terrible"; the repetition is in order to assure Jeremiah that God is the same now as when He first made the promise, in opposition to the prophet's irreverent accusation of unfaithfulness ( Jr 15:18 ).

The First Part.

1. As the Scripture is wont to set mysteries of the Psalms on the titles, and to deck the brow of a Psalm with the high announcement of a Mystery, in order that we that are about to go in may know (when as it were upon the door-post we have read what within is doing) either of whom the house is, or who is the owner of that estate: so also in this Psalm there hath been written a title, of a title. For it hath, "At the end, corrupt not for David himself unto the inscription of the title." This is that which I have spoken of, title of Title. For what the inscription of this title is, which to be corrupted he forbiddeth, the Gospel to us doth indicate. For when the Lord was being crucified, a title by Pilate was inscribed and set, "King of the Jews," in three tongues, Hebrew, Greek, and Latin: which tongues in the whole world mostly do prevail....Therefore "corrupt not" is most proper and prophetic; since indeed even those Jews made suggestion at that time to Pilate, and said, "Do not write King of the Jews, but write, that Himself said that He was King of the Jews:" for this title, say they, hath established Him King over us. And Pilate, "What I have written, I have written." And there was fulfilled, "corrupt not."

2. Nor is this the only Psalm which hath an inscription of such sort, that the Title be not corrupted. Several Psalms thus are marked on the face, but however in all the Passion of the Lord is foretold. Therefore here also let us perceive the Lord's Passion, and let there speak to us Christ, Head and Body. So always, or nearly always, let us hear the words of Christ from the Psalm, as that we look not only upon that Head, the one mediator between God and man, the Man Christ Jesus. ...But let us think of Christ, Head and whole Body, a sort of entire Man. For to us is said, "But ye are the Body of Christ and members," by the Apostle Paul. If therefore He is Head, we Body; whole Christ is Head and Body. For sometimes thou findest words which do not suit the Head, and unless thou shalt have attached them to the Body, thy understanding will waver: again thou findest words which are proper for the Body, and Christ nevertheless is speaking. In that place we must have no fear lest a man be mistaken: for quickly he proceedeth to adapt to the Head, that which he seeth is not proper for the Body....

3. Let us hear, therefore, what followeth: "When Saul sent and guarded his house in order that he might kill him." This though not to the Cross of the Lord, yet to the Passion of the Lord doth belong. For Crucified was Christ, and dead, and buried. That sepulchre was therefore as it were the house: to guard which the government of the Jews sent, when guards were set to the sepulchre of Christ. There is indeed a story in the Scripture of the Reigns, of the occasion when Saul sent to guard the house in order that he might kill David. ...But in like manner as Saul effected not his purpose of slaying David: so this could not the government of the Jews effect, that the testimony of guards sleeping should avail more than that of Apostles watching. For what were the guards instructed to say? We give to you, they say, as much money as ye please; and say ye, that while ye were sleeping there came His disciples, and took Him away. Behold what sort of witnesses of falsehood against truth and the Resurrection of Christ, His enemies, through Saul figured, did produce. Enquire, O unbelief, of sleeping witnesses, let them reply to thee of what was done in the tomb. Who, if they were sleeping, whence knew it? If watching, wherefore detained they not the thieves? Let him say therefore what followeth.

4. "Deliver me from mine enemies, my God, and from men rising up upon me, redeem Thou me"

(ver. 1). There hath been done this thing in the flesh of Christ, it is being done in us also. For our enemies, to wit the devil and his angels, cease not to rise up upon us every day, and to wish to make sport of our weakness and our frailness, by deceptions, by suggestions, by temptations, and by snares of whatsoever sort to entangle us, while on earth we are still living. But let our voice watch unto God, and cry out in the members of Christ, under the Head that is in heaven, "Deliver me from mine enemies, my God, and from men rising up upon me, redeem Thou me."

5. "Deliver me from men working iniquity, and from men of bloods, save Thou me"

(ver. 2). They indeed were men of bloods, who slew the Just One, in whom no guilt they found: they were men of bloods, because when the foreigner washed his hands, and would have let go Christ, they cried, "Crucify, Crucify:" they were men of bloods, on whom when there was being charged the crime of the blood of Christ, they made answer, giving it to their posterity to drink, "His blood be upon us and upon our sons." But neither against His Body did men of bloods cease to rise up; for even after the Resurrection and Ascension of Christ, the Church suffered persecutions, and she indeed first that grew out of the Jewish people, of which also our Apostles were. There at first Stephen was stoned, and received that of which he had his name. For Stephanus doth signify a crown. Lowly stoned but highly crowned. Secondly, among the Gentiles rose up kingdoms of Gentiles, before that in them was fulfilled that which had been foretold, "There shall adore Him all the kings of the earth, all nations shall serve Him:" and there roared the fierceness of that kingdom against the witnesses of Christ: there was shed largely and frequently the blood of Martyrs: wherewith when it had been shed, being as it were sown, the field of the Church more productively put forth, and filled the whole world as we now behold. From these therefore, men of bloods, is delivered Christ, not only Head, but also Body. From men of bloods is delivered Christ, both from them that have been, and from them that are, and from them that are to be; there is delivered Christ, both He that hath gone before, and He that is, and He that is to come. For Christ is the whole Body of Christ; and whatsoever good Christians that now are, and that have been before us, and that after us are to be, are an whole Christ, who is delivered from men of bloods; nor is this voice void, "And from men of bloods save Thou me."

6. "For behold they have hunted my soul....There have rushed upon me strong men"

(ver. 3). We must not however pass on from these strong men: diligently we must trace who are the strong men rising up. Strong men, upon whom but upon weak men, upon powerless men, upon men not strong? And praised nevertheless are the weak men, and condemned are the strong men. If it would be perceived who are strong men, at first the devil himself the Lord hath called a strong man: "No one," He saith, "is able to go into the house of a strong man, and to carry off his vessels, unless first he shall have bound the strong man." He hath bound therefore the strong man with the chains of His dominion: and his vessels He hath carried off, and His own vessels hath made them. For all unrighteous men were vessels of the devil....But there are among mankind certain strong men of a blameable and damnable strength, that are confident indeed, but on temporal felicity. That man doth not seem to you to have been strong, of whom now from the Gospel hath been read: how his estate brought forth abundance of fruits, and he being troubled, hit upon the design of rebuilding, so that, having pulled down his old barns, he should construct new ones more capacious, and, these having been finished, should say to his soul, "Thou hast many good things, soul, feast, be merry, be filled."...There are also other men strong, not because of riches, not because of the powers of the body, not because of any temporally pre-eminent power of station, but relying on their righteousness. This sort of strong men must be guarded against, feared, repulsed, not imitated: of men relying, I say, not on body, not on means, not on descent, not on honour; for all such things who would not see to be temporal, fleeting, falling, flying? but relying on their own righteousness...."Wherefore," say they, doth your Master eat with publicans and sinners? O ye strong men, to whom a Physician is not needful! This strength to soundness belongeth not, but to insanity. For even than men frenzied nothing can be stronger, more mighty they are than whole men: but by how much greater their powers are, by so much nearer is their death. May God therefore turn away from our imitation these strong men....The same are therefore the strong men, that assailed Christ, commending their own justice. Hear ye these strong men: when certain men of Jerusalem were speaking, having been sent by them to take Christ, and not daring to take Him (because when he would, then was He taken, that truly was strong): Why therefore, say they, "could ye not take Him?" And they made answer, "No one of men did ever so speak as He." And these strong men, "Hath by any means any one of the Pharisees believed on Him, or any one of the Scribes, but this people knowing not the Law?" They preferred themselves to the sick multitude, that was running to the Physician: whence but because they were themselves strong? and what is worse, by their strength, all the multitude also they brought over unto themselves, and slew the Physician of all....

7. What next? "Neither iniquity is mine, nor sin mine, O Lord" (ver. 4). There have rushed on indeed strong men on their own righteousness relying, they have rushed on, but sin in me they have not found. For truly those strong men, that is, as it were righteous men, on what account would they be able to persecute Christ, unless it were as if a sinner? But, however, let them look to it how strong they be, in the raging of fever not in the vigour of soundness: let them look to it how strong they be, and how as though just against an unrighteous man they have raged. But, however, "neither iniquity is mine, nor sin mine, O Lord. Without iniquity I did run, and I was guided." Those strong men therefore could not follow me running: therefore a sinner they have deemed me, because my steps they have not seen.

8. "Without iniquity I did run, and was guided; rise up to meet me, and see." To God is said this. But why? If He meet not, is He unable to see? It is just as if thou wast walking in a road, and from afar by some one thou couldest not be recognised, thou wouldest call to him and wouldest say, Meet me, and see how I am walking; for when from afar thou espiest me, my steps thou art not able to see. So also unless God were to meet, would He not see how without iniquity he was guided, and how without sin he was running? This interpretation indeed we can also accept, namely, "Rise up to meet me," as if "help me." But that which he hath added, "and see," must be understood as, make it to be seen that I run, make it to be seen that I am guided: according to that figure wherein this also hath been said to Abraham, "Now I know that thou fearest God." God saith, "Now I know:" whence, but because I have made thee to know? For unknown to himself every one is before the questioning of temptation: just as of himself Peter in his confidence was ignorant, and by denying learned what kind of powers he had, in his very stumbling he perceived that it was falsely he had been confident: he wept, and in weeping he earned profitably to know what he was, and to be what he was not. Therefore Abraham when tried, became known to himself: and it was said by God, "Now I know," that is, now I have made thee to know. In like manner as glad is the day because it maketh men glad; and sad is bitterness because it maketh sad one tasting thereof: so God's seeing is making to see. "Rise up, therefore," he saith, "to meet me, and see"

(ver. 9). For those strong men have fallen for this reason; because their strength to Thee they have not kept: that is, they that upon me have risen up and rushed, on themselves have relied. But I "my strength to Thee will keep:" because if I withdraw, I fall; if I draw near, stronger I am made. For see, brethren, what there is in a human soul. It hath not of itself light, hath not of itself powers: but all that is fair in a soul, is virtue and wisdom: but it neither is wise for itself, nor strong for itself, nor itself is light to itself, nor itself is virtue to itself. There is a certain origin and fountain of virtue, there is a certain root of wisdom, there is a certain, so to speak, if this also must be said, region of unchangeable truth: from this the soul withdrawing is made dark, drawing near is made light. "Draw near to Him, and be made light:" because by withdrawing ye are made dark. Therefore, "my strength, I will keep to Thee:" not from Thee will I withdraw, not on myself will I rely. "My strength, to Thee I will keep: because, O God, my lifter up Thou art." For where was I, and where am I? Whence hast Thou taken me up? What iniquities of mine hast Thou remitted? Where was I lying? To what have I been raised up? I ought to have remembered these things: because in another Psalm is said, "For my father and my mother have forsaken me, but the Lord hath taken me unto Him."

17. "My God, the mercy of Him shall come before me"

(ver. 10). Behold what is, "My strength, to Thee I will keep:" on myself I will in no ways at all rely. For what good thing have I brought, that thou shouldest have mercy on me, and shouldest justify me? What in me hast Thou found, save sins alone? Of Thine there is nothing else but the nature which Thou hast created: the other things are mine own evil things which Thou hast blotted out. I have not first risen up to Thee, but to awake me Thou hast come: for "His mercy shall come before me." Before that anything of good I shall do, "His mercy shall come before me." What answer here shall the unhappy Pelagius make? "My God hath shown to me among mine enemies"

(ver. 16). In the morning when temptations have been overcome, in the morning when the night of this world shall have passed away; in the morning when no longer the lyings in wait of robbers and of the devil and of his angels we dread, in the morning when no longer by the lamp of prophecy we walk, but Himself the Word of God as it were a Sun we contemplate. "And I will exult in the morning of Thy mercy." With reason in another Psalm is said, "In the morning I will stand by Thee, and I will meditate." With reason also of the Lord Himself the Resurrection was at dawn, that there should be fulfilled that which hath been said in another Psalm, "In the evening shall tarry weeping and in the morning exultation." For at even the disciples mourned our Lord Jesus Christ as dead, at dawn at Him rising again they exulted. "For Thou hast become my taker up, and my refuge in the day of my tribulation."

8. "My Helper, to Thee I will play, because Thou, O God, art my taker up"

(ver. 17). What was I, unless Thou didst succour? How much despaired of was I, unless Thou didst heal? Where was I lying, unless Thou didst come to me? Certes with a huge wound I was endangered, but that wound of mine did call for an Almighty Physician. To an Almighty Physician nothing is incurable....Lastly, thinking of all good things whatsoever we may have, either in nature or in purpose, or in conversion itself, in faith, in hope, in charity, in good morals, in justice, in fear of God; all these to be only by His gifts, he hath thus concluded: "My God is my mercy:" He being filled with the good things of God hath not found what he might call his God, save "his mercy." O name, under which no one must despair! If thou say, my salvation, I perceive that He giveth salvation; if thou say, my refuge, I perceive that thou takest refuge in Him; if thou say, my strength, I perceive that He giveth to thee strength: "my mercy," is what? All that I am is of Thy mercy....

Caught. Hebrew, "laid snares for." Septuagint, "hunted." The enemy wished eagerly to take David, or Nehemias, (Haydock; Calmet) and they seemed to have so surrounded the former, as to be sure of him. (Worthington)

My. Hebrew, "his," which seems incorrect. Chaldean (Calmet) and St. Jerome agree with the Vulgate. Houbigant would also substitute, "My strength, I will sing to thee," which affords a better sense, ver. 17. (Berthier) --- Yet our version is very plain; I will make all my powers serve thee, and acknowledge that all comes from thee. (Haydock) --- Such was the admirable humility of Nehemias, who never assumed any glory to himself. (Calmet) --- David and all just men entertain the same sentiments. We are here assured (Haydock) that the Church and some virtuous souls will persevere, by God's grace. (Worthington)

His mercy. Protestants, "the God of my." Yet the text has "his;" i and v are easily confounded. The Keri here allows "my," which Pagnin translates. St. Jerome, "the mercy of my God;" (Haydock) or "my God, my mercy." (Ep. ad. Sun.) (Calmet) --- All comes to the same end. These words are most applicable to Jesus Christ. (Berthier)

Morning. With earnestness, (Haydock) I will fulfil this duty (Calmet) at the resurrection, (Worthington) in the morning of a glorious immortality. (Menochius)

Helper. St. Jerome, "my strength," virtutem meam tibi cantabo, ver. 10. I will sing, that all I have comes from thy pure mercy. (Haydock)

1 Deliver me from mine enemies, O my God: defend me from them that rise up against me. 2 Deliver me from the workers of iniquity, and save me from bloody men. 3 For, lo, they lie in wait for my soul: the mighty are gathered against me; not for my transgression, nor for my sin, O Lord . 4 They run and prepare themselves without my fault: awake to help me, and behold. 5 Thou therefore, O Lord God of hosts, the God of Israel, awake to visit all the heathen: be not merciful to any wicked transgressors. Selah. 6 They return at evening: they make a noise like a dog, and go round about the city. 7 Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?

The title of this psalm acquaints us particularly with the occasion on which it was penned; it was when Saul sent a party of his guards to beset David's house in the night, that they might seize him and kill him; we have the story 1 Sam. xix. 11 . It was when his hostilities against David were newly begun, and he had but just before narrowly escaped Saul's javelin. These first eruptions of Saul's malice could not but put David into disorder and be both grievous and terrifying, and yet he kept up his communion with God, and such a composure of mind as that he was never out of frame for prayer and praises; happy are those whose intercourse with heaven is not intercepted nor broken in upon by their cares, or griefs, or fears, or any of the hurries (whether outward or inward) of an afflicted state. In these verses,

I. David prays to be delivered out of the hands of his enemies, and that their cruel designs against him might be defeated ( v. 1, 2 ): " Deliver me from my enemies, O my God! thou art God, and canst deliver me, my God, under whose protection I have put myself; and thou hast promised me to be a God all-sufficient, and therefore, in honour and faithfulness, thou wilt deliver me. Set me on high out of the reach of the power and malice of those that rise up against me, and above the fear of it. Let me be safe, and see myself so, safe and easy, safe and satisfied. O deliver me! and save me." He cries out as one ready to perish, and that had his eye to God only for salvation and deliverance. He prays ( v. 4 ), " Awake to help me, take cognizance of my case, behold that with an eye of pity, and exert thy power for my relief." Thus the disciples, in the storm, awoke Christ, saying, Master, save us, we perish. And thus earnestly should we pray daily to be defended and delivered form our spiritual enemies, the temptations of Satan, and the corruptions of our own hearts, which war against our spiritual life.

II. He pleads for deliverance. Our God gives us leave not only to pray, but to plead with him, to order our cause before him and to fill our mouth with arguments, not to move him, but to move ourselves. David does so here.

1. He pleads the bad character of his enemies. They are workers of iniquity, and therefore not only his enemies, but God's enemies; they are bloody men, and therefore not only his enemies, but enemies to all mankind. "Lord, let not the workers of iniquity prevail against one that is a worker of righteousness, nor bloody men against a merciful man."

2. He pleads their malice against him, and the imminent danger he was in from them, v. 3 . "Their spite is great; they aim at my soul, my life, my better part. They are subtle and very politic: They lie in wait, taking an opportunity to do me a mischief. They are all mighty, men of honour and estates, and interest in court and country. They are in a confederacy; they are united by league, and actually gathered together against me, combined both in consultation and action. They are very ingenious in their contrivances, and very industrious in the prosecution of them ( v. 4 ): They run and prepare themselves, with the utmost speed and fury, to do me a mischief." He takes particular notice of the brutish conduct of the messengers that Saul sent to take him ( v. 6 ): " They return at evening from the posts assigned them in the day, to apply themselves to their works of darkness (their night-work, which may well be their day-shame), and then they make a noise like a hound in pursuit of the hare." Thus did David's enemies, when they came to take him, raise an out cry against him as a rebel, and traitor, a man not fit to live; with this clamour they went round about the city, to bring a bad reputation upon David, if possible to set the mob against him, at least to prevent their being incensed against them, which otherwise they had reason to fear they would be, so much was David their darling. Thus the persecutors of our Lord Jesus, who are compared to dogs ( Ps. xxii. 16 ), ran him down with noise; for else they could not have taken him, at least not on the feast-day, for there would have been an uproar among the people. They belch out with their mouth the malice that boils in their hearts, v. 7 . Swords are in their lips; that is, reproaches that wound my heart with grief ( Ps. xlii. 10 ), and slanders that stab and wound my reputation. They were continually suggesting that which drew and whetted Saul's sword against him, and the fault is laid upon the false accusers. The sword perhaps would not have been in Saul's hand if it had not been first in their lips.

3. He pleads his own innocency, not as to God (he was never backward to own himself guilty before him), but as to his persecutors; what they charged him with was utterly false, nor had he ever said or done any thing to deserve such treatment from them ( v. 3 ): " Not for my transgression, nor for my sin, O Lord! thou knowest, who knowest all things." And again ( v. 4 ), without my fault. Note, (1.) The innocency of the godly will not secure them from the malignity of the wicked. Those that are harmless like doves, yet, for Christ's sake, are hated of all men, as if they were noxious like serpents, and obnoxious accordingly. (2.) Though our innocency will not secure us from troubles, yet it will greatly support and comfort us under our troubles. The testimony of our conscience for us that we have behaved ourselves well towards those that behave themselves ill towards us will be very much our rejoicing in the day of evil. (3.) If we are conscious to ourselves of our innocency, we may with humble confidence appeal to God and beg of him to plead our injured cause, which he will do in due time.

4. He pleads that his enemies were profane and atheistical, and bolstered themselves up in their enmity to David, with the contempt of God: For who, say they, doth hear? v. 7 . Not God himself, Ps. x. 11 ; xciv. 7 . Note, It is not strange if those regard not what they say who have made themselves believe that God regards not what they say.

8 But thou, O Lord , shalt laugh at them; thou shalt have all the heathen in derision. 9 Because of his strength will I wait upon thee: for God is my defence. 10 The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies. 11 Slay them not, lest my people forget: scatter them by thy power; and bring them down, O Lord our shield. 12 For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak. 13 Consume them in wrath, consume them, that they may not be: and let them know that God ruleth in Jacob unto the ends of the earth. Selah. 14 And at evening let them return; and let them make a noise like a dog, and go round about the city. 15 Let them wander up and down for meat, and grudge if they be not satisfied. 16 But I will sing of thy power; yea, I will sing aloud of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble. 17 Unto thee, O my strength, will I sing: for God is my defence, and the God of my mercy.

David here encourages himself, in reference to the threatening power of his enemies, with a pious resolution to wait upon God and a believing expectation that he should yet praise him.

I. He resolves to wait upon God ( v. 9 ): " Because of his strength " (either the strength of his enemies, the fear of which drove him to God, or because of God's strength, the hope of which drew him to God) " Will I wait upon thee, with a believing dependence upon thee and confidence in thee." It is our wisdom and duty, in times of danger and difficulty, to wait upon God; for he is our defence, our high place, in whom we shall be safe. He hopes, 1. That God will be to him a God of mercy ( v. 10 ): " The God of my mercy shall prevent me with the blessings of his goodness and the gifts of his mercy, prevent my fears, prevent my prayers, and be better to me than my own expectations." It is very comfortable to us, in prayer, to eye God, not only as the God of mercy, but as the God of our mercy, the author of all good in us and the giver of all good to us. Whatever mercy there is in God, it is laid up for us, and is ready to be laid out upon us. Justly does the psalmist call God's mercy his mercy, for all the blessings of the new covenant are called the sure mercies of David ( Isa. lv. 3 ); and they are sure to all the seed. 2. That he will be to his persecutors a God of vengeance. His expectation of this he expresses partly by way of prediction and partly by way of petition, which come all to one; for his prayer that it might be so amounts to a prophecy that it shall be so. Here are several things which he foretels concerning his enemies, or observers, that sought occasions against him and opportunity to do him a mischief, in all which he should see his desire, not a passionate or revengeful desire, but a believing desire upon them, v. 10 . (1.) He foresees that God would expose them to scorn, as they had indeed made themselves ridiculous, v. 8 . "They think God does not hear them, does not heed them; but thou, O Lord! shalt laugh at them for their folly, to think that he who planted the ear shall not hear, and thou shalt have not them only, but all such other heathenish people that live without God in the world, in derision. " Note, Atheists and persecutors are worthy to be laughed at and had in derision. See Ps. ii. 4 ; Prov. i. 26 ; Isa. xxxvii. 22 . (2.) That God would make them standing monuments of his justice ( v. 11 ): Slay them not; let them not be killed outright, lest my people forget. If the execution be soon done, the impressions of it will not be keep, and therefore will not be durable, but will quickly wear off. Swift destructions startle men for the present, but they are soon forgotten, for which reason he prays that this might be gradual: " Scatter them by thy power, and let them carry about with them, in their wanderings, such tokens of God's displeasure as may spread the notice of their punishment to all parts of the country." Thus Cain himself, though a murderer, was not slain, lest the vengeance should be forgotten, but was sentenced to be a fugitive and a vagabond. Note, When we think God's judgments come slowly upon sinners we must conclude that God has wise and holy ends in the gradual proceedings of his wrath. "So scatter them as that they may never again unite to do mischief, bring them down, O Lord, our shield! " If God has undertaken the protection of his people as their shield, he will doubtless humble and abase all those that fight against them. (3.) That they might be dealt with according to their deserts ( v. 12 ): For the sin of their mouth, even for the words of their lips (for every word they speak has sin in it), let them for this be taken in their pride, even for their cursing others and themselves (a sin Saul was subject to, 1 Sam. xiv. 28, 44 ), and lying. Note, There is a great deal of malignity in tongue-sins, more than is commonly thought of. Note, further, Cursing, and lying, and speaking proudly, are some of the worst of the sins of the tongue; and that man is truly miserable whom God deals with according to the deserts of these, making his own tongue to fall on him. (4.) That God would glorify himself, as Israel's God and King, in their destruction ( v. 13 ): " Consume them in wrath, consume them; that is, follow them with one judgment after another, till they be utterly ruined; let them be sensibly, but gradually wasted, that they themselves, while they are in the consuming, may know, and that the standers-by may likewise draw this inference form it, That God ruleth in Jacob unto the ends of the earth. " Saul and his party think to rule and carry all before them, but they shall be made to know that there is a higher than they, that there is one who does and will overrule them. The design of God's judgments is to convince men that the Lord reigns, that he fulfils his own counsels, gives law to all the creatures, and disposes all things to his own glory, so that the greatest of men are under his check, and he makes what use he pleases of them. He rules in Jacob; for there he keeps his court; there it is known, and his name is great. But he rules to the end of the earth; for all nations are within the territories of his kingdom. He rules to the ends of the earth, even over those that know him not, but he rules for Jacob (so it may be read); he has an eye to the good of his church in the government of the world; the administrations of that government, even to the ends of the earth, are for Jacob his servant's sake and for Israel's his elect, Isa. xlv. 4 . (5.) That he would make their sin their punishment, v. 14 , compare v. 6 . Their sin was their hunting for David to make a prey of him; their punishment should be that they should be reduced to such extreme poverty that they should hunt about for meat to satisfy their hunger, and should miss of it as they missed of David. Thus they should be, not cut off at once, but scattered ( v. 11 ), and gradually consumed ( v. 13 ); those that die by famine die by inches, and feel themselves die, Lam. iv. 9 . He foretels that they should be forced to beg their bread from door to door. [1.] That they should do it with the greatest regret and reluctancy imaginable. To beg they are ashamed (which makes it the greater punishment to them), and therefore they do it at evening, when it begins to be dark, that they may not be seen, at the time when other beasts of prey creep forth, Ps. civ. 20 . [2.] That yet they should be very clamorous and loud in their complaints, which would proceed from a great indignation at their condition, which they cannot in the least degree reconcile themselves to: They shall make a noise like a dog. When they were in quest of David they made a noise like an angry dog snarling and barking; now, when they are in quest of meat, they shall make a noise like a hungry dog howling and wailing. Those that repent of their sins mourn, when in trouble, like doves; those whose hearts are hardened make a noise, when in trouble, like dogs, like a wild bull in a net, full of the fury of the Lord. See Hos. vii. 14 , They have not cried unto me with their heart when they howled on their beds for corn and wine. [3.] That they should meet with little relief, but the hearts of people should be very much hardened towards them, so that they should go round about the city, and wander up and down for meat ( v. 15 ), and should get nothing but by dint of importunity (according to our marginal reading, If they be not satisfied, they will tarry all night ), so that what people do give them is not with good-will, but only to get rid of them, lest by their continual coming they weary them. [4.] That they should be insatiable, which is the greatest misery of all in a poor condition. They are greedy dogs which can never have enough ( Isa. lvi. 11 ), and they grudge if they be not satisfied. A contented man, if he has not what he would have, yet does not grudge, does not quarrel with Providence, nor fret within himself; but those whose God is their belly, if that be not filled and its appetites gratified, fall out both with God and themselves. It is not poverty, but discontent, that makes a man unhappy.

II. He expects to praise God, that God's providence would find him matter for praise and that God's grace would work in him a heart for praise, v. 16, 17 . Observe,

1. What he would praise God for. (1.) He would praise his power and his mercy; both should be the subject-matter of his song. Power, without mercy, is to be dreaded; mercy, without power, is not what a man can expect much benefit from; but God's power by which he is able to help us, and his mercy by which he is inclined to help us, will justly be the everlasting praise of all the saints. (2.) He would praise him because he had, many a time, and all along, found him his defence and his refuge in the day of trouble. God brings his people into trouble, that they may experience his power and mercy in protecting and sheltering them, and may have occasion to praise him. (3.) He would praise him because he had still a dependence upon him and a confidence in him, as his strength to support him and carry him on in his duty, his defence to keep him safe from evil, and the God of his mercy to make him happy and easy. He that is all this to us is certainly worthy of our best affections, praises, and services.

2. How he would praise God. (1.) He would sing. As that is a natural expression of joy, so it is an instituted ordinance for the exerting and exciting of holy joy and thankfulness. (2.) He would sing aloud, as one much affected with the glory of God, that was not ashamed to own it, and that desired to affect others with it. He will sing of God's power, but he will sing aloud of his mercy; the consideration of that raises his affections more than any thing else. (3.) He would sing aloud in the morning, when his spirits were most fresh and lively. God's compassions are new every morning, and therefore it is fit to begin the day with his praises. (4.) He would sing unto God ( v. 17 ), to his honour and glory, and with him in his eye. As we must direct our prayers to God, so to him we must direct our praises, and must look up, making melody to the Lord.

2. (Compare Psa 5:5 ; 6:8 ).

4-5. prepare, &c.-- literally, "set themselves as in array."

awake-- (Compare Psa 3:7 ; 7:6 ), appeals to God in His covenant relation to His people ( Psa 9:18 ).

10. prevent me-- ( Psa 21:3 ).

see my desire-- in their overthrow ( Psa 54:7 ).

enemies-- as in Psa 5:8 .

11. Slay them not-- at once ( Jud 2:21-23 ); but perpetuate their punishment ( Ge 4:12 ; Nu 32:13 ), by scattering or making them wander, and humble them.

16-17. Contrast the lot of God's servant, who employs his time in God's praise.

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CHAPTER 11

Ver. 4.When Jesus heard that He said, This sickness is not, &c. First, because this death of Lazarus shall not be so much death, as sleep; for he shall wake again and rise from it. Whence (Joh_11:11) He saith: Our friend Lazarus sleepeth, but I go that I may awake him out of sleep. Secondly, as if He said: The end and object of the sickness of Lazarus is not death, but the glory of God; for God did not send it on him in order that it should deprive him of life by death, but rather that it should restore life to him in greater measure, and thus be to the greater glory of God. So S. Augustine: "It is not to death," he says, "because death itself is not to death, but rather to the giving occasion for a miracle, by the performing of which men may believe in Christ, and avoid the true death." Thirdly, it is not to death, that is, to such a death as is usually common to men, namely, that man should remain in it nor return any more to this life and this world: for although death might separate the soul of Lazarus from his body, yet it did not end this world [for him] so that he should not return to it; which is the thing death does. For he was speedily raised up again by Christ, and returned to life more living and vigorous than before. So S. Chrysostom, Cyril, Theophylact, Euthymius, and others. Whence Nonnus renders, it is not to everlasting death.

But for the glory of God. By glory, first, Andreas Cretensis understands the Cross and death of Christ; for this the envious Jews determined upon because of His raising up Lazarus, and this greatly glorified Christ. Secondly, Theodorus takes it of the glory which was to come to Christ because of the publicity and fame throughout all Judea, and indeed through the whole world, of this raising of Lazarus performed by Him. Thirdly, and rightly, take the glory of God, because men seeing Lazarus raised up by Christ, believed on Him as the Messiah and Son of God, and therefore glorified both Christ and God the Father. For so John explains this glory in

Ver. 18.Now Bethany was nigh, &c. A stadium is the eighth part of an Italian mile, and contains therefore 125 paces. John adds this to signify that many had come to Bethany from Jerusalem, inasmuch as it was so near, that they might comfort Martha and Mary, who were sorrowing for the death of Lazarus.

And many of the Jews came, &c. Many, especially relations, connections, friends; for these sisters were rich, noble, honoured, such as are accustomed to have many, either friends or dependent followers. Besides, the grief for a brother's death is very keen, and many, even strangers, and not known, are accustomed to assemble for the purpose of comforting persons under such a loss. For the grief for death is common to all; and in it the consolation of all is common also.

Ver. 20.Then Martha, as soon as she heard, &c. At leisure for silence, grief, and prayer, according to her custom; wherefore the news of the coming of Christ reached not Mary but Martha, for Martha was the senior, and was over the house, and was active and busy, wherefore all letters and messengers were first brought to her, not to Mary. But why did not she herself signify the coming of Christ to Mary? I reply, first, because the near approach of Christ did not allow of any delay. For Christ seems to have been near the house when Martha met Him. Secondly, because Martha wished to confer secretly with Christ, that she might find out from Him whether there were any hope of raising up or helping her brother. Thirdly, because Mary, as I have said, was given to quiet and prayer. Fourthly, because, if she had called out Mary, all the Jews would have followed her, and a tumult would have arisen; they would have contended and disputed with Christ. So Leontius. Finally, her joy at the approach of Christ drew her at once to meet Him, so that she did not think of calling her sister. I prefer to say this, rather than what some suppose, that she desired to deprive her sister of this commendation, viz. [of going to meet] the coming of Christ, for this appears to me too foolish and womanish, and unworthy of so holy a heroine.

Ver. 21.Then said Martha unto Jesus, &c. Because I know Thee to be so powerful, that Thou art able to drive away death, and to love both him and us so well, that Thou wouldest not have permitted him to die. In her grief, says Chrysostom, she silently, but reverently, seems to blame Christ for coming too late. But rather in fact she accuses herself, that she had not sent the messenger sooner to Christ; or generally, she bewails and laments His absence, as we lament a casual absence of the physician, if, while he is absent, death takes place.

Ver. 22.But I know that even now, whatsoever Thou wilt ask of God, God will give it Thee. And consequently, if Thou shouldest beg of God the raising again of Lazarus, although he has been four days in the tomb, God will give it Thee. "She thought," says Cyril, "that Christ came, not that He might raise up Lazarus, but that He might comfort her and Mary; and therefore she begs of Him that He will raise Lazarus, but indirectly, and with a modest and humble resignation of her will to His." Whence, as S. Augustine notes, she did not say: But now I pray Thee to raise my brother; for whence should she know whether it were good for her brother to rise again? This only she said, I know that Thou art able; do this, if Thou wilt; but whether Thou wilt do it or not is a matter for Thy judgment, not for my presumption to determine.

Hence learn by way of moral, that God often suffers us to fall into tribulations, and allows them to increase unto the utmost, and then powerfully helps us, that He may show His Omnipotence and providential mercy. Wherefore the faithful Christian must not then despair, but increase in hope, and pray the more earnestly. For when every human help fails, then the Divine help approaches and is very near. For so God helped Abraham when placed in difficulties (Gen 20), and Joseph, forgotten in prison (Gen_41:14). Also when the Hebrews were oppressed by Pharaoh (Exod 1), and especially when the same people were everywhere surrounded; on one side by the sea, on the other by the mountains, and elsewhere by the army of Pharaoh. Then He divided the Red Sea and led them safely through, while Pharaoh, pursuing them through the bed of the sea, was overwhelmed with his whole army (Exod. xiv.) So in the time of the Judges, He permitted the same people to be oppressed, now by the Midianites, now by the Moabites, now by the Ammonites, now by the Philistines, that He might bring them to fervent prayer, and to appeal to Him; and when they did this, He sent them Gideon, Ehud, Samson, and other judges to free them. So He freed, by means of Judith, the Jews destined to death by Holofernes, and those by Haman He freed through Mordecai, and those by Antiochus through the Maccabees. So He freed David besieged in the cave by Saul, a messenger being sent to Saul that the Philistines were laying waste Judea (1Sa_23:24). It is therefore the proper attribute of God to supply the defect of nature, and so also to help the lost and hopeless, according to the saying: "The poor committeth Himself unto Thee; Thou art the helper of the fatherless" (Psa_10:14).

Ver. 23.Jesus saith unto her, Thy brother shall rise again. Jesus solaces Martha sorrowing for the death of her brother, by a hope of his resurrection, but an ambiguous one, that He might raise her by degrees to faith and hope of so great a miracle as that by which He was soon to raise him, so that she might dispose herself to it, and, as it were, merit it. So Leontius.

Ver. 24.Martha saith unto Him, I know, &c. Christ had said that Lazarus should rise again, not explaining whether now, or in the day of judgment. Martha, then, to elicit an explanation of this ambiguity from the mouth of Christ, adds, I know that he shall rise again in the day of judgment; but this will not be any benefit peculiar to him, but the common lot of all men. But if he shall rise before that time, and be raised by Thee now, this will be a singular privilege to him and to us all; and I would that Thou wouldest say the word openly. Learn hence, that the Jews, and especially the Pharisees, believed in the immortality of the soul, and from thence the resurrection of the body; and this appears from 2 Macc. 12:44, Job_19:26.

Ver. 25.Jesus said unto her, I am the Resurrection and the Life. I am He who recalls to life, I am He who gives life; by Me both the dead rise and the living live; therefore I am able now, immediately, before the general resurrection, to raise up thy brother from death. Whence S. Augustine: She says, My brother shall rise again in the last day. Thou sayest truly; but He by whom he shall then rise is able [to raise him] also now, because He is the Resurrection and the Life: that is, Christ saith, "I am the cause of the Resurrection and Life, so that all rise again by Me, and no one except by Me can rise." Others explain thus, "I am the resurrection to life," which is an hendiadys. He that believeth in Me, though he were dead, yet shall he live.

To Martha asking that the life of the body should be restored to Lazarus, Christ replies more fully, and assigns assuredly life also to the soul; so that his soul should live here a new life by greater grace, and in the future by glory. "The soul shall live," says Augustine, "until the body shall rise again, never afterwards to die!" The sense then is, "Not only thy brother shall rise again by My power, but whosoever is faithful, who believes in Me with a living faith, working by love, shall live even though he were dead: as well because his sou1 shall live always by Me a life of love and grace, and of glory in heaven; as because his body shall be raised by Me from death to a life blessed and eternal in the day of judgment;" to which Christ here chiefly alludes. Wherefore, although it (the body) may die, yet this will be for a short time only, so that death will seem not so much death as sleep and repose; from which it shall awake and arise on the day of judgment.

S. Cyprian (De Mortalit.) cites this place and explains: "If we believe in Christ, let us have faith in His words and promises; and since we shall not die for ever, let us come in glad security to Christ, with whom we shall live and reign for ever."

Ver. 26.And whosoever liveth and believeth in Me shall never die. I, as I will raise up the faithful, though dead, to a new and blessed life, so those also who are still alive, who believe in Me, I will keep in life eternal, and I will provide that they shall not die for ever: for although from the debt of nature they shall die for a brief time, yet I will soon raise them up from death to life eternal, so that they shall seem not so much to die as to sleep. Wherefore I am the Resurrection and the Life of all the faithful whether dead or living, because I will bestow upon them eternal life through the resurrection.

Believest thou this? Christ requires faith in the Resurrection, not from Lazarus, inasmuch as he was dead, but from his sister Martha, so that she may be at once excited to greater trust in it and hope for it, and therefore may prepare herself for it with greater desire and reverence. So Christ required from the father who begged that his son should be freed from the evil spirit, that he should believe Him to be able to do this (S. Mar_19:23); and from those who carried the paralytic He required a similar faith (S. Mat_9:2).

Ver. 27.The Christ, the Son of God, that is, that Son, viz., the true and only Son by nature. Christ perfected the imperfect faith of Martha, saying, I am the Resurrection and the Life. Wherefore she, being thus enlightened by Christ, burst forth into a perfect act of faith, and said: I believe that Thou art Messiah, the true Son of God, and therefore God, the first cause of all life and resurrection. I believe that Thou, as God, art therefore able to raise up and give life to Lazarus and to whomsoever of the dead Thou willest

ver. 4), when He said, "This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." So S. Chrysostom. Again, and more clearly, to Martha herself, in verses 23 and 25.

If thou wouldest believe. Christ arouses the wavering faith and hope of Martha; for although she when she met Christ before had said, "I believe that Thou art the Christ, the Son of God" (

vers. 22 and 27), yet when it came to the point, when I say, Christ, just about to raise up Lazarus, ordered the sepulchre to be opened, Martha began to totter; wherefore she said, "Lord, by this time he stinketh, for he hath been dead four days." She had therefore alternate impulses of grace and nature, of faith and distrust, of hope and despair, concerning the resurrection of Lazarus, such as we experience in ourselves: when looking to God we hope that we shall overcome all things, however difficult; but when looking to our own infirmity, when we ought to advance against some difficulty, we hesitate, we tremble, and almost disbelieve that it can be accomplished by us. So recruits before a battle show great boldness, but when the battle commences, at the first onset of the enemy they fear and fly. Whence it is said: "In peace lions, in battle stags." But veteran soldiers before the battle tremble as stags, but in the battle they stand and fight as lions. By this difference you may distinguish the veteran from the tyro.

Then when Jesus came, he found that he had lain in the grave four days already.18. Now Bethany was nigh to Jerusalem, about fifteen furlongs off.19. And many of the Jews came to Martha and Mary to comfort them concerning their brother.20. Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.21. Then said Martha to Jesus, Lord if you had been here, my brother had not died.22. But I know, that even now, whatsoever you will ask of God, God will give it you.23. Jesus says to her, Your brother shall rise.24. Martha says to him, I know that he shall rise again in the resurrection at the last day.25. Jesus said to her, I am the resurrection, and the life: he that believes in me, though he were dead, yet shall he live:26. And whosoever lives and believes in me shall never; die. Believe you this?27. She says to him, Yea, Lord: I believe that you are the Christ, the Son of God, which should come into the world.

Our Lord delayed His coming for four days, that the resurrection of Lazarus might be the more glorious: Then when Jesus came, He found that He had lain in the grave four days already.

Our Lord had stayed two days, and the messenger had come the day before; the very day on which Lazarus died. This brings us to the fourth day.

Of the four days many things may be said. They refer to one thing, but one thing viewed in different ways. There is one day of death which the law of our birth brings upon us. Men transgress the natural law, and this is another day of death. The written law is given to men by the hands of Moses, and that is despised - a third day of death. The Gospel comes, and men transgress it - a fourth day of death. But Christ cloth not disdain to awaken even these.

The first sin w as elation of heart, the second assent, the third act, the fourth habit. Now Bethany was nigh to Jerusalem, about fifteen furlongs off.

Two miles. This is mentioned to account for so many coming from Jerusalem:

And many of the Jews came to Martha and Mary, to comfort them concerning their brother. But how could the Jews be consoling the beloved of Christ, when they had resolved that whoever confessed Christ should be put out of the synagogue? Perhaps the extreme affliction of the sisters excited their sympathy; or they wished to show respect for their rank. Or perhaps they who came were of the better sort; as we find many of them believed. Their presence is mentioned to do away with all doubt of the real death of Lazarus.

Our Lord had not yet entered the town, when Martha met Him: Then Martha, as soon as she heard that Jesus was t coming, went and met Him: but Mary sat still in the house.

Martha does not take her sister with her, because she wants to speak with Christ alone, and tell Him what has happened. When her hopes had been raised by Him, then she went her way, and called Mary.

At first she does not tell her sister, for fear, if she came, the Jews, present might accompany her. And she did not wish them to know of our Lord’s coming. Then says Martha to Jesus, Lord, if You had been here, my brother had not died.

She did not know that He could have restored her brother as well absent as present.

Nor did she know that He wrought His miracles by His own independent power: But I know that even now, whatsoever You will ask of God, God will give it to you. She only thinks Him some very gifted man.

She does not say to Him, Bring my brother to life again; for how could she know that it would be good for him to come to life again; she says, I know that You can do so, if You will but what You will do is for your judgment, not for my presumption to determine

But our Lord taught her the truths which she did not know: Jesus says to her, Your brother shall rise again. Observe, He does not say, I will ask God, that he may rise again, nor on the other hand does He say, I want no help, I do all things of Myself, a declaration which would have been too much for the woman; but something between the two, He shall rise again.

Shall rise again, is ambiguous: for He does not say, now. And therefore it follows: Martha says to Him, I know that he shall rise again in the resurrection at the last day; of that resurrection I am certain; of this I am doubtful.

She had often heard Christ speak of the resurrection. Jesus now declares His power more plainly: Jesus said to her, I am the resurrection and the life. He needed therefore none to help Him; for if He did, how could He be the resurrection. And if He is the life, He is not confined by place, but is everywhere, and can heal every where.

I am the resurrection, because I am the life; as through Me he will rise at the general resurrection, through Me he may rise now.

To Martha’s, Whatsoever You shall ask, He replies, He that believes in Me, though he were dead, yet shall he live: showing her that He is the Giver of all good, and that we must ask of Him. Thus He leads her to the knowledge of high truths; and whereas she had been inquiring only about the resurrection of Lazarus, tells her of a resurrection in which both she and all present would share.

He that believes in Me, though he were dead: i.e. though his flesh die, his soul shall live till the flesh rise again, never to die more. For faith is the life of the soul. And whomsoever lives, in the flesh, and believes in Me, though he die for a time in the flesh, shall not die eternally.

Because He has attained to the life of the Spirit, and to an immortal resurrection. Our Lord, from Whom nothing was hid, knew that she believed, but sought from her a confession to salvation: Do you believe this? She says to Him, Yea, Lord, I believe that You are the Christ the Son of God, which should come into the world.

She seems not to have understood His words; i.e. she saw that He meant something great, but did not see what that was. She is asked one thing, and answers another.

When I believed that You were the Son of God, I believed that you were the resurrection, that You were life, and that he that believes in you, though he were dead, shall live.

If thou hast been here. These words shew that the faith of the two sisters was but weak; as if the Son of God was not everywhere: or as if he could not restore him to life when dead and buried. (Witham) --- Martha believed in Christ, but not as she ought to have done. She did not yet believe him to be God, but addressed him as one who is remarkable for virtue, and approved of by heaven. (St. John Chrysostom, hom. 61. in Joan.)

Thy brother shall rise again. Martha took notice that Christ did not express, whether immediately, or at the general resurrection, which she and the Jews generally believed. (Witham)

I am the resurrection, and the life. That is, the author of both. (Witham) --- I am the resurrection, I am he who will at the last day raise him up; I can, therefore, if I will, raise him up now also. (St. Augustine)

Thou art Christ, the Son of the living God. Martha breaks out into an act of perfect faith. See Chap. i. ver. 49. (Witham)

17 Then when Jesus came, he found that he had lain in the grave four days already. 18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: 19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. 21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. 22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. 23 Jesus saith unto her, Thy brother shall rise again. 24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: 26 And whosoever liveth and believeth in me shall never die. Believest thou this? 27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world. 28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. 29 As soon as she heard that, she arose quickly, and came unto him. 30 Now Jesus was not yet come into the town, but was in that place where Martha met him. 31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. 32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.

The matter being determined, that Christ will go to Judea, and his disciples with him, they address themselves to their journey; in this journey some circumstances happened which the other evangelists record, as the healing of the blind man at Jericho, and the conversion of Zaccheus. We must not reckon ourselves out of our way, while we are in the way of doing good; nor be so intent upon one good office as to neglect another.

At length, he comes near to Bethany, which is said to be about fifteen furlongs from Jerusalem, about two measured miles, v. 18 . Notice is taken of this, that this miracle was in effect wrought in Jerusalem, and so was put to her score. Christ's miracles in Galilee were more numerous, but those in or near Jerusalem were more illustrious; there he healed one that had been diseased thirty-eight years, another that had been blind from his birth, and raised one that had been dead four days. To Bethany Christ came, and observe,

I. What posture he found his friends there in. When he had been last with them it is probable that he left them well, in health and joy; but when we part from our friends (though Christ knew) we know not what changes may affect us or them before we meet again.

1. He found his friend Lazarus in the grave, v. 17 . When he came near the town, probably by the burying-place belonging to the town, he was told by the neighbours, or some persons whom he met, that Lazarus had been four days buried. Some think that Lazarus died the same day that the messenger came to Jesus with the tidings of his sickness, and so reckon two days for his abode in the same place and two days for his journey. I rather think that Lazarus died at the very instant that Jesus, "Our friend sleepeth, he is now newly fallen asleep;" and that the time between his death and burial (which among the Jews was but short), with the four days of his lying in the grave, was taken up in this journey; for Christ travelled publicly, as appears by his passing through Jericho, and his abode at Zaccheus's house took up some time. Promised salvations, though they always come surely, yet often come slowly.

2. He found his friends that survived in grief. Martha and Mary were almost swallowed up with sorrow for the death of their brother, which is intimated where it is said that many of the Jews came to Martha and Mary to comfort them. Note, (1.) Ordinarily, where death is there are mourners, especially when those that were agreeable and amiable to their relations, and serviceable to their generation, are taken away. The house where death is called the house of mourning, Eccl. vii. 2 . When man goes to his long home the mourners go about the streets ( Eccl. xii. 5 ), or rather sit alone, and keep silence. Here was Martha's house, a house where the fear of God was, and on which his blessing rested, yet made a house of mourning. Grace will keep sorrow from the heart ( ch. xiv. 1 ), not from the house. (2.) Where there are mourners there ought to be comforters. It is a duty we owe to those that are in sorrow to mourn with them, and to comfort them; and our mourning with them will be some comfort to them. When we are under the present impressions of grief, we are apt to forget those things which would minister comfort to us, and therefore have need of remembrancers. It is a mercy to have remembrancers when we are in sorrow, and our duty to be remembrancers to those who are in sorrow. The Jewish doctors laid great stress upon this, obliging their disciples to make conscience of comforting the mourners after the burial of the dead. They comforted them concerning their brother, that is, by speaking to them of him, not only of the good name he left behind, but of the happy state he was gone to. When godly relations and friends are taken from us, whatever occasion we have to be afflicted concerning ourselves, who are left behind and miss them, we have reason to be comforted concerning those who are gone before us to a happiness where they have no need of us. This visit which the Jews made to Martha and Mary is an evidence that they were persons of distinction, and made a figure; as also that they behaved obligingly to all; so that though they were followers of Christ, yet those who had no respect for him were civil to them. There was also a providence in it, that so many Jews, Jewish ladies it is probable, should come together, just at this time, to comfort the mourners, that they might be unexceptionable witnesses of the miracle, and see what miserable comforters they were, in comparison with Christ. Christ did not usually send for witnesses to his miracles, and yet had none been by but relations this would have been excepted against; therefore God's counsel so ordered it that these should come together accidentally, to bear their testimony to it, that infidelity might stop her mouth.

II. What passed between him and his surviving friends at this interview. When Christ defers his visits for a time they are thereby made the more acceptable, much the more welcome; so it was here. His departures endear his returns, and his absence teaches us how to value his presence. We have here,

1. The interview between Christ and Martha.

(1.) We are told that she went and met him, v. 20 . [1.] It should seem that Martha was earnestly expecting Christ's arrival, and enquiring for it. Either she had sent out messengers, to bring her tidings of his first approach, or she had often asked, Saw you him whom my soul loveth? so that the first who discovered him ran to her with the welcome news. However it was, she heard of his coming before he arrived. She had waited long, and often asked, Is he come? and could hear no tidings of him; but long-looked-for came at last. At the end the vision will speak, and not lie. [2.] Martha, when the good news was brought that Jesus was coming, threw all aside, and went and met him, in token of a most affectionate welcome. She waived all ceremony and compliment to the Jews who came to visit her, and hastened to go and meet Jesus. Note, When God by his grace or providence is coming towards us in ways of mercy and comfort, we should go forth by faith, hope, and prayer to meet him. Some suggest that Martha went out of the town to meet Jesus, to let him know that there were several Jews in the house, who were no friends to him, that if he pleased he might keep out of the way of them. [3.] When Martha went to meet Jesus, Mary sat still in the house. Some think she did not hear the tidings, being in her drawing-room, receiving visits of condolence, while Martha who was busied in the household-affairs had early notice of it. Perhaps Martha would not tell her sister that Christ was coming, being ambitious of the honour of receiving him first. Sancta est prudentia clam fratribus clam parentibus ad Christum esse conferre—Holy prudence conducts us to Christ, while brethren and parents know not what we are doing. —Maldonat. in locum. Others think she did hear that Christ was come, but was so overwhelmed with sorrow that she did not care to stir, choosing rather to indulge her sorrow, and to sit poring upon her affliction, and saying, I do well to mourn. Comparing this story with that in Luke x. 38 , &c., we may observe the different tempers of these two sisters, and the temptations and advantages of each. Martha's natural temper was active and busy; she loved to be here and there, and at the end of every thing; and this had been a snare to her when by it she was not only careful and cumbered about many things, but hindered from the exercises of devotion: but now in a day of affliction this active temper did her a kindness, kept the grief from her heart, and made her forward to meet Christ, and so she received comfort from him the sooner. On the other hand, Mary's natural temper was contemplative and reserved. This had been formerly an advantage to her, when it placed her Christ's feet, to hear his word, and enabled her there to attend upon him without those distractions with which Martha was cumbered; but now in the day of affliction that same temper proved a snare to her, made her less able to grapple with her grief, and disposed her to melancholy: But Mary sat still in the house. See here how much it will be our wisdom carefully to watch against the temptations, and improve the advantages, of our natural temper.

(2.) Here is fully related the discourse between Christ and Martha.

[1.] Martha's address to Christ, v. 21, 22 .

First, She complains of Christ's long absence and delay. She said it, not only with grief for the death of her brother, but with some resentment of the seeming unkindness of the Master: Lord if you hadst been here, my brother had not died. Here is, 1. Some evidence of faith. She believed Christ's power, that, though her brother's sickness was very grievous, yet he could have cured it, and so have prevented his death. She believed his pity, that if he had but seen Lazarus in his extreme illness, and his dear relations all in tears about him, he would have had compassion, and have prevented so sad a breach, for his compassions fail not. But, 2. Here are sad instances of unbelief. Her faith was true, but weak as a bruised reed, for she limits the power of Christ, in saying, If thou hadst been here; whereas she ought to have known that Christ could cure at a distance, and that his gracious operations were not limited to his bodily presence. She reflects likewise upon the wisdom and kindness of Christ, that he did not hasten to them when they sent for him, as if he had not timed his business well, and now might as well have staid away, and not have come at all, as to come too late; and, as for any help now, she can scarcely entertain the thought of it.

Secondly, Yet she corrects and comforts herself with the thoughts of the prevailing interest Christ had in heaven; at least, she blames herself for blaming her Master, and for suggesting that he comes too late: for I know that even now, desperate as the case is, whatsoever thou wilt ask of God, God will give it to thee. Observe, 1. How willing her hope was. Though she had not courage to ask of Jesus that he should raise him to life again, there having been no precedent as yet of any one raised to life that had been so long dead, yet, like a modest petitioner, she humbly recommends the case to the wise and compassionate consideration of the Lord Jesus. When we know not what in particular to ask or expect, let us in general refer ourselves to God, let him do as seemeth him good. Judicii tui est, non præsumptionis meæ—I leave it to thy judgment, not to my presumption. —Aug. in locum. When we know not what to pray for, it is our comfort that the great Intercessor knows what to ask for us, and is always heard. 2. How weak her faith was. She should have said, "Lord, thou canst do whatsoever thou wilt;" but she only says, "Thou canst obtain whatsoever thou prayest for." She had forgotten that the Son had life in himself, that he wrought miracles by his own power. Yet both these considerations must be taken in for the encouragement of our faith and hope, and neither excluded: the dominion Christ has on earth and his interest and intercession in heaven. He has in the one hand the golden sceptre, and in the other the golden censer; his power is always predominant, his intercession always prevalent.

[2.] The comfortable word which Christ gave to Martha, in an answer to her pathetic address ( v. 23 ): Jesus saith unto her, Thy brother shall rise again. Martha, in her complaint, looked back, reflecting with regret that Christ was not there, for then, thinks she, my brother had been now alive. We are apt, in such cases, to add to our own trouble, by fancying what might have been. "If such a method had been taken, such a physician employed, my friend had not died;" which is more than we know: but what good does this do? When God's will is done, our business is to submit to him. Christ directs Martha, and us in her, to look forward, and to think what shall be, for that is a certainty, and yields sure comfort: Thy brother shall rise again. First, This was true of Lazarus in a sense peculiar to him: he was now presently to be raised; but Christ speaks of it in general as a thing to be done, not which he himself would do, so humbly did our Lord Jesus speak of what he did. He also expresses it ambiguously, leaving her uncertain at first whether he would raise him presently or not till the last day, that he might try her faith and patience. Secondly, It is applicable to all the saints, and their resurrection at the last day. Note, It is a matter of comfort to us, when we have buried our godly friends and relations, to think that they shall rise again. As the soul at death is not lost, but gone before, so the body is not lost, but laid up. Think you hear Christ saying, "Thy parent, thy child, thy yoke-fellow, shall rise again; these dry bones shall live. "

[3.] The faith which Martha mixed with this word, and the unbelief mixed with this faith, v. 24 .

First, She accounts it a faithful saying that he shall rise again at the last day. Though the doctrine of the resurrection was to have its full proof from Christ's resurrection, yet, as it was already revealed, she firmly believed it, Acts xxiv. 15 . 1. That there shall be a last day, with which all the days of time shall be numbered and finished. 2. That there shall be a general resurrection at that day, when the earth and sea shall give up their dead. 3. That there shall be a particular resurrection of each one: "I know that I shall rise again, and this and the other relation that was dear to me." As bone shall return to his bone in that day, so friend to his friend.

Secondly, Yet she seems to think this saying not so well worthy of all acceptation as really it was: " I know he shall rise again at the last day; but what are we the better for that now?" As if the comforts of the resurrection to eternal life were not worth speaking of, or yielded not satisfaction sufficient to balance her affliction. See our weakness and folly, that we suffer present sensible things to make a deeper impression upon us, both of grief and joy, than those things which are the objects of faith. I know that he shall rise again at the last day; and is not this enough? She seems to think it is not. Thus, by our discontent under present crosses, we greatly undervalue our future hopes, and put a slight upon them, as if not worth regarding.

[4.] The further instruction and encouragement which Jesus Christ gave her; for he will not quench the smoking flax nor break the bruised reed. He said to her, I am the resurrection and the life, v. 25, 26 . Two things Christ possesses her with the belief of, in reference to the present distress; and they are the things which our faith should fasten upon in the like cases.

First, The power of Christ, his sovereign power: I am the resurrection and the life, the fountain of life, and the head and author of the resurrection. Martha believed that at his prayer God would give any thing, but he would have her know that by his word he could work anything. Martha believed a resurrection at the last day; Christ tells her that he had that power lodged in his own hand, that the dead were to hear his voice ( ch. v. 25 ), whence it was easy to infer, He that could raise a world of men that had been dead many ages could doubtless raise one man that had been dead but four days. Note, It is an unspeakable comfort to all good Christians that Jesus Christ is the resurrection and the life, and will be so to them. Resurrection is a return to life; Christ is the author of that return, and of that life to which it is a return. We look for the resurrection of the dead and the life of the world to come, and Christ is both; the author and principle of both, and the ground of our hope of both.

Secondly, The promises of the new covenant, which give us further ground of hope that we shall live. Observe,

a. To whom these promises are made—to those that believe in Jesus Christ, to those that consent to, and confide in, Jesus Christ as the only Mediator of reconciliation and communion between God and man, that receive the record God has given in his word concerning his Son, sincerely comply with it, and answer all the great intentions of it. The condition of the latter promise is thus expressed: Whosoever liveth and believeth in me, which may be understood, either, ( a. ) Of natural life: Whosoever lives in this world, whether he be Jew or Gentile, wherever he lives, if he believe in Christ, he shall live by him. Yet it limits the time: Whoever during life, while he is here in this state of probation, believes in me, shall be happy in me, but after death it will be too late. Whoever lives and believes, that is, lives by faith ( Gal. ii. 20 ), has a faith that influences his conversation. Or, ( b. ) Of spiritual life: He that lives and believes is he that by faith is born again to a heavenly and divine life, to whom to live is Christ —that makes Christ the life of his soul.

b. What the promises are ( v. 25 ): Though he die, yet shall he live, nay, he shall never die, v. 26 . Man consists of body and soul, and provision is made for the happiness of both.

( a. ) For the body; here is the promise of a blessed resurrection. Though the body be dead because of sin (there is no remedy but it will die), yet it shall live again. All the difficulties that attend the state of the dead are here overlooked, and made nothing of. Though the sentence of death was just, though the effects of death be dismal, though the bands of death be strong, though he be dead and buried, dead and putrefied, though the scattered dust be so mixed with common dust that no art of man can distinguish, much less separate them, put the case as strongly as you will on that side, yet we are sure that he shall live again: the body shall be raised a glorious body.

( b. ) For the soul; here is the promise of a blessed immortality. He that liveth and believeth, who, being united to Christ by faith, lives spiritually by virtue of that union, he shall never die. That spiritual life shall never be extinguished, but perfected in eternal life. As the soul, being in its nature spiritual, is therefore immortal; so if by faith it live a spiritual life, consonant to its nature, its felicity shall be immortal too. It shall never die, shall never be otherwise than easy and happy, and there is not any intermission or interruption of its life, as there is of the life of the body. The mortality of the body shall at length be swallowed up of life; but the life of the soul, the believing soul, shall be immediately at death swallowed up of immortality. He shall not die, eis ton aiona , for ever—Non morietur in æternum; so Cyprian quotes it. The body shall not be for ever dead in the grave; it dies (like the two witnesses) but for a time, times, and the dividing of time; and when time shall be no more, and all the divisions of it shall be numbered and finished, a spirit of life from God shall enter into it. But this is not all; the souls shall not die that death which is for ever, shall not die eternally, Blessed and holy, that is, blessed and happy, is he that by faith has part in the first resurrection, has part in Christ, who is that resurrection; for on such the second death, which is a death for ever, shall have no power; see ch. vi. 40 . Christ asks her, " Believest thou this? Canst thou assent to it with application? Canst thou take my word for it?" Note, When we have read or heard the word of Christ, concerning the great things of the other world, we should seriously put it to ourselves, " Do we believe this, this truth in particular, this which is attended with so many difficulties, this which is suited to my case? Does my belief of it realize it to me, and give my soul an assurance of it, so that I can say not only this I believe, but thus I believe it?" Martha was doting upon her brother's being raised in this world; before Christ gave her hopes of this, he directed her thoughts to another life, another world: "No matter for that, but believest thou this that I tell thee concerning the future state?" The crosses and comforts of this present time would not make such an impression upon us as they do if we did but believe the things of eternity as we ought.

[5.] Martha's unfeigned assent yielded to what Christ said, v. 27 . We have here Martha's creed, the good confession she witnessed, the same with that for which Peter was commended ( Matt. xvi. 16, 17 ), and it is the conclusion of the whole matter.

First, Here is the guide of her faith, and that is the word of Christ; without any alteration, exception, or proviso, she takes it entire as Christ had said it: Yea, Lord, whereby she subscribes to the truth of all and every part of that which Christ had promised, in his own sense: Even so. Faith is an echo to divine revelation, returns the same words, and resolves to abide by them: Yea, Lord, As the word did make it so I believe and take it, said queen Elizabeth.

Secondly, The ground of her faith, and that is the authority of Christ; she believes this because she believes that he who saith it is Christ. She has recourse to the foundation for the support of the superstructure. I believe, pepisteuka , " I have believed that thou art Christ, and therefore I do believe this. " Observe here,

a. What she believed and confessed concerning Jesus; three things, all to the same effect:— ( a. ) That he was the Christ, or Messiah, promised and expected under this name and notion, the anointed one. ( b. ) That he was the Son of God; so the Messiah was called ( Ps. ii. 7 ), not by office only, but by nature. ( c. ) That it was he who should come into the world, the ho erchomenos . That blessing of blessings which the church had for so many ages waited for as future, she embraced as present.

b. What she inferred hence, and what she alleged this for. If she admits this, that Jesus is the Christ, there is no difficulty in believing that he is the resurrection and the life; for if he be the Christ, then, ( a. ) He is the fountain of light and truth, and we may take all his sayings for faithful and divine, upon his own word. If he be the Christ, he is that prophet whom we are to hear in all things. ( b. ) He is the fountain of life and blessedness, and we may therefore depend upon his ability as well as upon his veracity. How shall bodies, turned to dust, live again? How shall souls, clogged and clouded as ours are, live for ever? We could not believe this, but that we believe him that undertakes it to be the Son of God, who has life in himself, and has it for us.

2. The interview between Christ and Mary the other sister. And here observe,

(1.) The notice which Martha gave her of Christ's coming ( v. 28 ): When she had so said, as one that needed to say no more, she went her way, easy in her mind, and called Mary her sister. [1.] Martha, having received instruction and comfort from Christ herself, called her sister to share with her. Time was when Martha would have drawn Mary from Christ, to come and help her in much serving ( Luke x. 40 ); but, to make her amends for this, here she is industrious to draw her to Christ. [2.] She called her secretly, and whispered it in her ear, because there was company by, Jews, who were no friends to Christ. The saints are called into the fellowship of Jesus Christ by an invitation that is secret and distinguishing, given to them and not to others; they have meat to eat that the world knows not of, joy that a stranger does not intermeddle with. [3.] She called her by order from Christ; he bade her go call her sister. This call that is effectual, whoever brings it, is sent by Christ. The Master is come, and calleth for thee. First, She calls Christ the Master, didaskalos , a teaching master; by that title he was commonly called and known among them. Mr. George Herbert took pleasure in calling Christ, my Master. Secondly, She triumphs in his arrival: The Master is come. He whom we have long wished and waited for, he is come, he is come; this was the best cordial in the present distress. "Lazarus is gone, and our comfort in him is gone; but the Master is come, who is better than the dearest friend, and has that in him which will abundantly make up all our losses. He is come who is our teacher, who will teach us how to get good by our sorrow ( Ps. xciv. 12 ), who will teach, and so comfort." Thirdly, She invites her sister to go and meet him: " He calls for thee, enquires what is become of thee, and would have thee sent for." Note, When Christ our Master comes, he calls for us. He comes in his word and ordinances, calls us to them, calls us by them, calls us to himself. He calls for thee in particular, for thee by name ( Ps. xxvii. 8 ); and, if he call thee, he will cure thee, he will comfort thee.

(2.) The haste which Mary made to Christ upon this notice given her ( v. 29 ): As soon as she heard this good news, that the Master was come, she arose quickly, and came to him. She little thought how near he was to her, for he is often nearer to them that mourn in Zion than they are aware of; but, when she knew how near he was, she started up, and in a transport of joy ran to meet him. The least intimation of Christ's gracious approaches is enough to a lively faith, which stands ready to take the hint, and answer the first call. When Christ was come, [1.] She did not consult the decorum of her mourning, but, forgetting ceremony, and the common usage in such cases, she ran through the town, to meet Christ. Let no nice punctilios of decency and honour deprive us at any time of opportunities of conversing with Christ. [2.] She did not consult her neighbours, the Jews that were with her, comforting her; she left them all, to come to him, and did not only not ask their advice, but not so much as ask their leave, or beg their pardon for her rudeness.

(3.) We are told ( v. 30 ) where she found the Master; he was not yet come into Bethany, but was at the town's end, in that place where Martha met him. See here, [1.] Christ's love to his work. He staid near the place where the grave was, that he might be ready to go to it. He would not go into the town, to refresh himself after the fatigue of his journey, till he had done the work he came to do; nor would he go into the town, lest it should look like ostentation, and a design to levy a crowd to be spectators of the miracle. [2.] Mary's love to Christ; still she loved much. Though Christ had seemed unkind in his delays, yet she could take nothing amiss from him. Let us go thus to Christ without the camp, Heb. xiii. 13 .

(4.) The misconstruction which the Jews that were with Mary made of her going away so hastily ( v. 31 ): They said, She goes to the grave, to weep there. Martha bore up better under this affliction than Mary did, who was a woman of a tender and sorrowful spirit; such was her natural temper. Those that are so have need to watch against melancholy, and ought to be pitied and helped. These comforters found that their formalities did her no service, but that she hardened herself in sorrow: and therefore concluded when she went out, and turned that way, it was to go to the grave and weep there. See, [1.] What often is the folly and fault of mourners; they contrive how to aggravate their own grief, and to make bad worse. We are apt in such cases to take a strange pleasure in our own pain, and to say, We do well to be passionate in our grief, even unto death; we are apt to fasten upon those things that aggravate the affliction, and what good does this do us, when it is our duty to reconcile ourselves to the will of God in it? Why should mourners go to the grave to weep there, when they sorrow not as those that have no hope? Affliction of itself is grievous; why should we make it more so? [2.] What is the wisdom and duty of comforters; and that is, to prevent as much as may be, in those who grieve inordinately, the revival of the sorrow, and to divert it. Those Jews that followed Mary were thereby led to Christ, and became the witnesses of one of his most glorious miracles. It is good cleaving to Christ's friends in their sorrows, for thereby we may come to know him better.

17-19. when Jesus came, he found that he had lain in the grave four days-- If he died on the day the tidings came of his illness--and was, according to the Jewish custom, buried the same day (see Jahn's Archæology, and Joh 11:39 ; Ac 5:5 , 6, 10 )--and if Jesus, after two days' further stay in Perea, set out on the day following for Bethany, some ten hours' journey, that would make out the four days; the first and last being incomplete [Meyer].

20-22. Martha, as soon as she heard that Jesus was coming, went and met him-- true to the energy and activity of her character, as seen in Lu 10:38-42 . (See on Lu 10:38-42 ).

but Mary sat ... in the house-- equally true to her placid character. These undesigned touches not only charmingly illustrate the minute historic fidelity of both narratives, but their inner harmony.

23-27. Jesus saith unto her, Thy brother shall rise again-- purposely expressing Himself in general terms, to draw her out.