20th Sunday of Ordinary Time

Judgment, the right resolution to do God's will, which justice executes, chap. xxxii. (Worthington) --- My justice. Septuagint, "mercy." Christ is at hand. Prepare for your deliverance, by keeping the commandments.

Prayer. So the temple is justly styled. (Haydock) --- This shall be open to all nations. After the captivity, the Jews condescended to let the Gentiles have a court, and they even suffered some princes to go into the court of the priests, 2 Machabees iii. 33. Physcon wished to penetrate into the inner sanctuary, (3 Machabees; Ecclesiasticus l.) which could not be granted.

1 Thus saith the Lord , Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. 2 Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil.

The scope of these verses is to show that when God is coming towards us in a way of mercy we must go forth to meet him in a way of duty.

I. God here tells us what are his intentions of mercy to us ( v. 1 ): My salvation is near to come —the great salvation wrought out by Jesus Christ (for that was the salvation of which the prophets enquired and searched diligently, 1 Pet. i. 10 ), typified by the salvation of the Jews from Sennacherib or out of Babylon. Observe, 1. The gospel salvation is the salvation of the Lord. It was contrived and brought about by him; he glories in it as his. 2. In that salvation God's righteousness is revealed, which is so much the beauty of the gospel that St. Paul makes this the ground of his glorying in it. ( Rom. i. 17 ), because therein is the righteousness of God revealed from faith to faith. The law revealed that righteousness of God by which all sinners stand condemned, but the gospel reveals that by which all believers stand acquitted. 3. The Old-Testament saints saw this salvation coming, and drawing near to them, long before it came; and they had notice by the prophets of its approach. As Daniel understood by Jeremiah's books the approach of the redemption out of Babylon, at the end of seventy years, so others understood by Daniel's books the approach of our redemption by Christ at the end of seventy weeks of years.

II. He tells us what are his expectations of duty from us, in consideration thereof. Say not, "We see the salvation near, and therefore we may live as we list, for there is no danger now of missing it or coming short of it;" that is turning the grace of God into wantonness. But, on the contrary, when the salvation is near double your guard against sin. Note, The fuller assurances God gives us of the performance of his promises the stronger obligations he lays us under to obedience. The salvation here spoken of has now come; yet, there being still a further salvation in view, the apostle presses duty upon us Christians with the same argument. Rom. iii. 11 , Now is our salvation nearer than when we believed. That which is here required to qualify and prepare us for the approaching salvation is,

1. That we be honest and just in all our dealings: Keep you judgment and do justice. Walk by rule, and make conscience of what you say and do, that you do no wrong to any. Render to all their dues exactly, and, in exacting what is due to you, keep up a court of equity in your own bosom, to moderate the rigours of the law. Be ruled by that golden rule, "Do as you would be done by." Magistrates must administer justice wisely and faithfully. This is required to evidence the sincerity of our faith and repentance, and to open the way of mercy. Repent for the kingdom of heaven is at hand. God is true to us; let us be so to one another.

2. That we religiously observe the sabbath day, v. 2 . We are not just if we rob God of his time. Sabbath-sanctification is here put for all the duties of the first table, the fruits of our love to God, as justice and judgment are put for all those of the second table, the fruits of our love to our neighbour. Observe, (1.) The duty required, which is to keep the sabbath, to keep it as a talent we are to trade with, as a treasure we are entrusted with. "Keep it holy; keep it safe; keep it with care and caution; keep it from polluting it. Allow neither yourselves nor others either to violate the holy rest or omit the holy work of that day." If this be intended primarily for the Jews in Babylon, it was fit that they should be particularly put in mind of this, because when, by reason of their distance from the temple, they could not observe the other institutions of their law, yet they might distinguish themselves from the heathen by putting a difference between God's day and other days. But it being required more generally of man, and the son of man, it intimates that sabbath-sanctification should be a duty in gospel times, when the bounds of the church should be enlarged and other rites and ceremonies abolished. Observe, Those that would keep the sabbath from polluting it must put on resolution, must not only do this, but lay hold on it, for sabbath time is precious, but is very apt to slip away if we take not great care; and therefore we must lay hold on it and keep our hold, must do it and persevere in it. (2.) The encouragement we have to do this duty: Blessed is he that doeth it. The way to have the blessing of God upon our employments all the week is to make conscience, and make a business, of sabbath-sanctification; and in doing so we shall be the better qualified to do judgment and justice. The more godliness the more honesty, 1 Tim. ii. 2 .

3 Neither let the son of the stranger, that hath joined himself to the Lord , speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. 4 For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; 5 Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. 6 Also the sons of the stranger, that join themselves to the Lord , to serve him, and to love the name of the Lord , to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; 7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called a house of prayer for all people. 8 The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.

The prophet is here, in God's name, encouraging those that were hearty in joining themselves to God and yet laboured under great discouragements. 1. Some were discouraged because they were not of the seed of Abraham. They had joined themselves to the Lord, and bound their souls with a bond to be his for ever (this is the root and life of religion, to break off from the world and the flesh, and devote ourselves entirely to the service and honour of God); but they questioned whether God would accept them, because they were of the sons of the stranger, v. 3 . They were Gentiles, strangers to the commonwealth of Israel and aliens from the covenants of promise, and therefore feared they had no part nor lot in the matter. They said, " The Lord has utterly separated me from his people, and will not own me as one of them, nor admit me to their privileges." It was often said that there should be one law for the stranger and for him that was born in the land ( Exod. xii. 49 ), and yet they came to this melancholy conclusion. Note, Unbelief often suggests things to the discouragement of good people which are directly contrary to what God himself has said, things which he has expressly guarded against. Let not the sons of the stranger therefore say thus, for they have no reason to say it. Note, Ministers must have answers ready for the disquieting fears and jealousies of weak Christians, which, how unreasonable soever, they must take notice of. 2. Others were discouraged because they were not fathers in Israel. The eunuch said, Behold, I am a dry tree. So he looked upon himself, and it was his grief; so others looked upon him, and it was his reproach. He was thought to be of no use because he had no children, nor was ever likely to have any. This was then the more grievous because eunuchs were not admitted to be priests ( Lev. xxi. 20 ), nor to enter into the congregation ( Deut. xxiii. 1 ), and because the promise of a numerous posterity was the particular blessing of Israel and the more valuable because from among them the Messiah was to come. Yet God would not have the eunuchs to make the worst of their case, nor to think that they should be excluded from the gospel church, and from being spiritual priests, because they were shut out from the congregation of Israel and the Levitical priesthood; no, as the taking down of the partition wall, contained in ordinances, admitted the Gentiles, so it let in likewise those that had been kept out by ceremonial pollutions. Yet, by the reply here given to this suggestion, it should seem the chief thing which the eunuch laments in his case is his being written childless.

Now suitable encouragements are given to each of these.

I. To those who have no children of their own, who, though they had the honour to be the children of the church and the covenant themselves, yet had none to whom they might transmit that honour, none to receive the sign of circumcision and the privileges secured by that sign. Now observe,

1. What a good character they have, though they lie under this ignominy and affliction; and those only are entitled to the following comforts who in some measure answer to these characters. (1.) They keep God's sabbaths as he has appointed them to be kept. In the primitive times, if a Christian were asked, "Hast thou kept holy the Lord's day?" He would readily answer, "I am a Christian, and dare not do otherwise." (2.) In their whole conversation they choose those things that please God. They do that which is good; they do it with a sincere design to please God in it; they do it of choice, and with delight. If sometimes, through infirmity, they come short in doing that which pleases God, yet they choose it, they endeavour after it, and aim at it. Note, Whatever is God's pleasure should without dispute be our choice. (3.) They take hold of his covenant, and that is a thing that pleases God as much as any thing. The covenant of grace is proposed and proffered to us in the gospel; to take hold of it is to consent to it, to accept the offer and come up to the terms, deliberately and sincerely to take God to be to us a God and to give up ourselves to him to be to him a people. Taking hold of the covenant denotes an entire and resolute consent to it, taking hold as those that are afraid of coming short, catching at it as a good bargain, and as those that are resolved never to let it go, for it is our life: and we take hold of it as a criminal took hold of the horns of the altar to which he fled for refuge.

2. What a great deal of comfort they may have if they answer to this character, though they are not built up into families ( v. 5 ): Unto them will I give a better place and name. It is supposed that there is a place and a name, which we have from sons and daughters, that is valuable and desirable. It is a pleasing notion we have that we live in our children when we are dead. But there is a better place, and a better name, which those have that are in covenant with God, and it is sufficient to counterbalance the want of the former. A place and a name denote rest and reputation; a place to live comfortably in themselves, and a name to live creditably with among their neighbours; they shall be happy, and may be easy both at home and abroad. Though they have not children to be the music of their house, or arrows in their quiver, to keep them in countenance when they speak with their enemies in the gate, yet they shall have a place and a name more than equivalent. For, (1.) God will give it to them, will give it to them by promise; he will himself be both their habitation and their glory, their place and their name. (2.) He will give it to them in his house, and within his walls; there they shall have a place, shall be planted so as to take root ( Ps. xcii. 13 ), shall dwell all the days of their life, Ps. xxvii. 4 . They shall be at home in communion with God, as Anna, that departed not from the temple night nor day. There they shall have a name. A name for the good things with God and good people is a name better than that of sons and daughters. Our relation to God, our interest in Christ, our title to the blessings of the covenant, and our hopes of eternal life, are things that give us in God's house a blessed place and a blessed name. (3.) It shall be an everlasting name, that shall never be extinct, shall never be cut off; like the place and name of angels, who therefore marry not, because they die not. Spiritual blessings are unspeakably better than those of sons and daughters; for children are a certain care and may prove the greatest grief and shame of a man's life, but the blessings we partake of in God's house are a sure and constant joy and honour, comforts which cannot be embittered.

II. To those that are themselves the children of strangers.

1. It is here promised that they shall now be welcome to the church, v. 6, 7 . When God's Israel come out of Babylon, let them bring as many of their neighbours along with them as they can persuade to come, and God will find room enough for them all in his house. And here, (as before) we may observe,

(1.) Upon what terms they shall be welcome. Let them know that God's Israel, when they come out of Babylon, will not be plagued, as they were when they came out of Egypt, with a mixed multitude, that went with them, but were not cordially for them; no, the sons of the strangers shall have a place and a name in God's house provided, [1.] That they forsake other gods, all rivals and pretenders whatsoever, and join themselves to the Lord, so as to become one spirit, 1 Cor. vi. 17 . [2.] That they join themselves to him as subjects to their prince and soldiers to their general, by an oath of fidelity and obedience, to serve him, not occasionally, as one would serve a turn, but to be constantly his servants, entirely subject to his command, and devoted to his interest. [3.] That they join themselves to him as friends to his honour and the interests of his kingdom in the world, to love the name of the Lord, to be well pleased with all the discoveries he has made of himself and all the memorials they make of him. Observe, Serving him and loving him go together; for those that love him truly will serve him faithfully, and that obedience is most acceptable to him, as well as most pleasant to us, which flows from a principle of love, for then his commandments are not grievous, 1 John v. 3 . [4.] That they keep the sabbath from polluting it; for the stranger that is within thy gates is particularly required to do that. [5.] That they take hold of the covenant, that is, that they come under the bonds of it, and put in for the benefits of it.

(2.) To what privileges they shall be welcome, v. 7 . Three things are here promised them, in their coming to God:—[1.] Assistance: " I will bring them to my holy mountain, not only bid them welcome when they come, but incline them to come, will show them the way, and lead them in it." David himself prays that God by his light and truth would bring them to his holy hill, Ps. xliii. 3 . And the sons of the stranger shall be under the same guidance. The church is God's holy hill, on which he hath set his King, and, in bringing them to Zion Hill, he brings them to be subjects to Zion's King, as well as worshippers in Zion's holy temple. [2.] Acceptance: " Their burnt-offerings and their sacrifices shall be accepted on my altar, and be never the less acceptable for being theirs, though they are sons of the stranger." The prayers and praises (those spiritual sacrifices) of devout Gentiles shall be as pleasing to God as those of the pious Jews, and no difference shall be made between them; for, though they are Gentiles by birth, yet through grace they shall be looked upon as the believing seed of faithful Abraham and the praying seed of wrestling Jacob, for in Christ Jesus there is neither Greek nor Jew, circumcision nor uncircumcision. [3.] Comfort. They shall not only be accepted, but they themselves shall have the pleasure of it: I will make them joyful in my house of prayer. They shall have grace, not only to serve God, but to serve him cheerfully and with gladness, and that shall make the service the more acceptable to him; for, when we sing in the ways of the Lord, then great is the glory of our God. They shall go away and eat their bread with joy, because God now accepts their works, Eccl. ix. 7 . Nay, though they came mourning to the house of prayer, they shall go away rejoicing, for they shall there find such ease, by casting their cares and burdens upon God, and referring themselves to him, that, like Hannah, they shall go away and their countenance shall be no more sad. Many a sorrowful spirit has been made joyful in the house of prayer.

1. judgment-- equity. John the Baptist preached similarly a return to righteousness, as needed to prepare men for Messiah's first coming ( Lu 3:3 , 8-14 ). So it shall be before the second coming (Mal 4:4-6).

near to come-- ( Mt 3:2 ; 4:17 ), also as to the second coming ( Is 62:10 , 11 ; Lu 21:28 , 31 ; Ro 13:11 , 12 ; He 10:25 ).

righteousness-- answering to "salvation" in the parallel clause; therefore it means righteousness which bringeth salvation ( Is 46:13 ; Ro 3:25 , 26 ).

6. join ... Lord-- ( Jr 50:6 ). Conditions of admission to the privileges of adoption.

7. Even them-- ( Ep 2:11-13 ).

to my holy mountain-- Jerusalem, the seat of the Lord's throne in His coming kingdom ( Is 2:2 ; Jr 3:17 ).

joyful-- ( Ro 5:11 ).

burnt offerings ... sacrifices-- spiritual, of which the literal were types ( Ro 12:1 ; He 13:15 ; 1Pe 2:5 ).

accepted-- ( Ep 1:6 ).

altar-- ( He 13:10 ), spiritually, the Cross of Christ, which sanctifies our sacrifices of prayer and praise.

house ... for all people-- or rather, "peoples." No longer restricted to one favored people (Mal 1:11; Joh 4:21 , 23 ; 1Ti 2:8 ). To be fully realized at the second coming ( Is 2:2-4 ). No longer literal, but spiritual sacrifice, namely, "prayer" shall be offered ( Psa 141:2 ; 51:17 ; Mal 1:11; Mt 21:13 ).

1. Your Love remembereth, that in two Psalms, which have been already treated of, we have stirred up our soul to bless the Lord, and with godly chant have said, "Bless thou, O my soul, the Lord." If therefore we have stirred up our soul in those Psalms to bless the Lord, in this Psalm is well said, "May God have pity on us, and bless us"

(ver. 1). Let our soul bless the Lord, and let God bless us. When God blesseth us, we grow, and when we bless the Lord, we grow, to us both are profitable. He is not increased by our blessing, nor is He lessened by our cursing. He that curseth the Lord, is himself lessened: he that blesseth the Lord, is himself increased. First, there is in us the blessing of the Lord, and the consequence is that we also bless the Lord. That is the rain, this the fruit. Therefore there is rendered as it were fruit to God the Husbandman, raining upon and tilling us. Let us chant these words with no barren devotion, with no empty voice, but with true heart. For most evidently God the Father hath been called a Husbandman. The Apostle saith, "God's husbandry ye are, God's building ye are." In things visible of this world, the vine is not a building, and a building is not a vineyard: but we are the vineyard of the Lord, because He tilleth us for fruit; the building of God we are, since He who tilleth us, dwelleth in us. And what saith the same Apostle? "I have planted, Apollos hath watered, but the increase God hath given. Therefore neither he that planteth is anything, nor he that watereth, but He that giveth the increase, even God." He it is therefore that giveth the increase. Are those perchance the husbandmen? For a husbandman he is called that planteth, that watereth: but the Apostle hath said, "I have planted, Apollos hath watered." Do we enquire whence himself hath done this? The Apostle maketh answer, "Yet not I, but the Grace of God with me." Therefore whithersoever thou turn thee, whether through Angels, thou wilt find God thy Husbandman; whether through Prophets, the Same is thy Husbandman; whether through Apostles, the very Same acknowledge to be thy Husbandman. What then of us? Perchance we are the labourers of that Husbandman, and this too with powers imparted by Himself, and by Grace granted by Himself....

2. "Lighten His countenance upon us." Thou wast perchance going to enquire, what is "bless us"? In many ways men would have themselves to be blessed of God: one would have himself to be blessed, so that he may have a house full of the necessary things of this life; another desireth himself to be blessed, so that he may obtain soundness of body without flaw; another would have himself to be blessed, if perchance he is sick, so that he may acquire soundness; another longing for sons, and perchance being sorrowful because none are born, would have himself to be blessed so that he may have posterity. And who could number the divers wishes of men desiring themselves to be blessed of the Lord God? But which of us would say, that it was no blessing of God, if either husbandry should bring him fruit, or if any man's house should abound in plenty of things temporal, or if the very bodily health be either so maintained that it be not lost, or, if lost, be regained?...

3. "Every soul that is blessed is simple," not cleaving to things earthly nor with glued wings grovelling, but beaming with the brightness of virtues, on the twin wings of twin love doth spring into the free air; and seeth how from her is withdrawn that whereon she was treading, not that whereon she was resting, and she saith securely, "The Lord hath given, the Lord hath taken away; as it hath pleased the Lord, so hath been done: be the name of the Lord blessed."...But let not perchance any weak man say, when shall I be of so great virtue, as was holy Job? The mightiness of the tree thou wonderest at, because but now thou hast been born: this great tree, whereat thou wonderest, under the branches and shade whereof thou coolest thyself, hath been a switch. But dost thou fear lest there be taken away from thee these things, when such thou shalt have become? Observe that they are taken away from evil men also. Why therefore dost thou delay conversion? That which thou fearest when good to lose, perchance if evil thou wilt lose still. If being good thou shalt have lost them, there is by thee the Comforter that hath taken them away: the coffer is emptied of gold; the heart is full of faith: without, poor thou art, but within, rich thou art: thy riches with thee thou carriest, which thou wouldest not lose, even if naked from shipwreck thou shouldest escape. Why doth not the loss, that perchance, if evil, thou wilt lose, find thee good; forasmuch as thou seest evil men also suffer loss? But with greater loss they are stricken: empty is the house, more empty the conscience is. Whatsoever evil man shall have lost these things, hath nothing to hold by without, hath nothing within whereon he may rest. He fleeth when he hath suffered loss from the place where before the eyes of men with the display of riches he used to vaunt himself; now in the eyes of men to vaunt himself he is not able: to himself within he returneth not, because he hath nothing. He hath not imitated the ant, he hath not gathered to himself grains, while it was summer. What have I meant by, while it was summer? While he had quietude of life, while he had this world's prosperity, when he had leisure, when happy he was being called by all men, his summer it was. He should have imitated the ant, he should have heard the Word of God, he should have gathered together grains, and he should have stored them within. There had come the trial of tribulation, there had come upon him a winter of numbness, tempest of fear, the cold of sorrow, whether it were loss, or any danger to his safety, or any bereavement of his family; or any dishonour and humiliation; it was winter; the ant falleth back upon that which in summer she hath gathered together; and within in her secret store, where no man seeth, she is recruited by her summer toils. When for herself she was gathering together these stores in summer, all men saw her: when on these she feedeth in winter, no one seeth. What is this? See the ant of God, he riseth day by day, he hasteneth to the Church of God, he prayeth, he heareth lection, he chanteth hymn, he digesteth that which he hath heard, with himself he thinketh thereon, he storeth within grains gathered from the threshing-floor. They that providently hear those very things which even now are being spoken of, do thus, and by all men are seen to go forth to the Church, go back from Church, to hear sermon, to hear lection, to choose a book, open and read it: all these things are seen, when they are done. That ant is treading his path, carrying and storing up in the sight of men seeing him. There cometh winter sometime, for to whom cometh it not? There chanceth loss, there chanceth bereavement: other men pity him perchance as being miserable, who know not what the ant hath within to eat, and they say, miserable he whom this hath befallen, or what spirits, dost thou think, hath he whom this hath befallen? how afflicted is he? He measureth by himself, hath compassion according to his own strength; and thus he is deceived: because the measure wherewith he measureth himself, he would apply to him whom he knoweth not....O sluggard, gather in summer while thou art able; winter will not suffer thee to gather, but to eat that which thou shalt have gathered. For how many men so suffer tribulation, that there is no opportunity either to read anything, or to hear anything, and they obtain no admittance, perchance, to those that would comfort them. The ant hath remained in her nest, let her see if she hath gathered anything in summer, whereby she may recruit herself in winter.

4. ...There is a double interpretation, both must be given: "lighten," he saith, "Thy face upon us," show to us Thy countenance. For God doth not ever light His countenance, as if ever it had been without light: but He lighteth it upon us, so that what was hidden from us, is opened to us, and that which was, but to us was hidden, is unveiled upon us, that is, is lightened. Or else surely it is, "Thy image lighten upon us:" so that he said this, in "lighten Thy countenance upon us:" Thou hast imprinted Thy countenance upon us; Thou hast made us after Thine image and Thy likeness, Thou hast made us Thy coin; but Thine image ought not in darkness to remain: send a ray of Thy wisdom, let it dispel our darkness, and let there shine in us Thy image; let us know ourselves to be Thine image, let us hear what hath been said in the Song of Songs, "If Thou shalt not have known Thyself, O Thou fair one among women." For there is said to the Church, "If Thou shalt not have known Thyself." What is this? If Thou shalt not have known Thyself to have been made after the image of God. O Soul of the Church, precious, redeemed with the blood of the Lamb immaculate, observe of how great value Thou art, think what hath been given for Thee. Let us say, therefore, and let us long that He "may lighten His face upon us." We wear His face: in like manner as the faces of emperors are spoken of, truly a kind of sacred face is that of God in His own image: but unrighteous men know not in themselves the image of God. In order that the countenance of God may be lightened upon them, they ought to say what? "Thou shalt light my candle, O Lord my God, Thou shalt light my darkness." I am in the darkness of sins, but by the ray of Thy wisdom dispelled be my darkness, may Thy countenance appear; and if perchance through me it appeareth somewhat deformed, by Thee be there reformed that which by Thee hath been formed.

5. "That we may know on earth Thy way"

(ver. 2). "On earth," here, in this life, "we may know Thy way." What is, "Thy way"? That which leadeth to Thee. May we acknowledge whither we are going, acknowledge where we are as we go; neither in darkness we can do. Afar Thou art from men sojourning, a way to us Thou hast presented, through which we must return to Thee. "Let us acknowledge on earth Thy way." What is His way wherein we have desired, "That we may know on earth Thy way"? We are going to enquire this ourselves, not of ourselves to learn it. We can learn of it from the Gospel: "I am the Way," the Lord saith: Christ hath said, "I am the Way." But dost thou fear lest thou stray? He hath added, "And the Truth." Who strayeth in the Truth? He strayeth that hath departed from the Truth. The Truth is Christ, the Way is Christ: walk therein. Dost thou fear lest thou die before thou attain unto Him? "I am the Life: I am," He saith, "the Way and the Truth and the Life." As if He were saying, "What fearest thou? Through Me thou walkest, to Me thou walkest, in Me thou restest." What therefore meaneth, "We may know on earth Thy Way," but "we may know on earth Thy Christ"? But let the Psalm itself reply: lest ye think that out of other Scriptures there must be adduced testimony, which perchance is here wanting: by repetition he hath shown what signified, "That we may know on earth Thy Way:" and as if thou wast inquiring, "In what earth, what way?" "In all nations Thy Salvation." In what earth, thou art inquiring? Hear: "In all nations." What way art thou seeking? Hear: "Thy Salvation." Is not perchance Christ his Salvation? And what is that which the old Symeon hath said, that old man, I say, in the Gospel, preserved full of years even unto the infancy of the Word? For that old man took in his hands the Infant Word of God. Would He that in the womb deigned to be, disdain to be in the hands of an old man? The Same was in the womb of the virgin, as was in the hands of the old man, a weak infant both within the bowels, and in the old man's hand, to give us strength, by whom were made all things; and if all things, even His very mother. He came humble, He came weak, but clothed with a weakness to be changed into strength, because "though He was crucified of weakness, yet He liveth of the virtue of God," the Apostle saith. He was then in the hands of an old man. And what saith that old man? Rejoicing that now he must be loosed from this world, seeing how in his own hand was held He by whom and in whom his Salvation was upheld; he saith what? "Now Thou lettest go," he saith, "O Lord, Thy servant in peace, for mine eyes have seen Thy Salvation." Therefore, "May God bless us, and have pity on us; may He lighten His countenance upon us, that we may know on earth Thy Way!" In what earth? "In all nations." What Way? "Thy Salvation."

6. What followeth because the Salvation of God is known in all nations? "Let the peoples confess to Thee, O God"

(ver. 4). If robbers after confession made do wail before man, let the faithful after confessing before God rejoice. If a man be judge, the torturer and his fear exact from a robber a confession: yea sometimes fear wringeth out confession, pain extorteth it: and he that waileth in tortures, but feareth to be killed if he confess, supporteth tortures as far as he is able: and if he shall have been overcome by pain, he giveth his voice for death. Nowise therefore is he joyful; nowise exulting: before he confesseth the claw teareth him; when he hath confessed, the executioner leadeth him along a condemned felon: wretched in every case. But "let the nations rejoice and exult." Whence? Through that same confession. Why? Because good He is to whom they confess: He exacteth confession, to the end that He may deliver the humble; He condemneth one not confessing, to the end that He may punish the proud. Therefore be thou sorrowful before thou confessest; after having confessed exult, now thou wilt be made whole. Thy conscience had gathered up evil humours, with boil it had swollen, it was torturing thee, it suffered thee not to rest: the Physician applieth the fomentations of words, and sometimes He lanceth it, He applieth the surgeon's knife by the chastisement of tribulation: do thou acknowledge the Physician's hand, confess thou, let every evil humour go forth and flow away in confession: now exult, now rejoice, that which remaineth will be easy to be made whole...."Let the nations rejoice and exult, for Thou judgest the peoples in equity." And that unrighteous men may not fear, he hath added, "and the nations on the earth Thou directest." Depraved were the nations and crooked were the nations, perverse were the nations; for the ill desert of their depravity, and crookedness and perverseness, the Judge's coming they feared: there cometh the hand of the same, it is stretched out mercifully to the peoples, they are guided in order that they may walk the straight way; why should they fear the Judge to come, that have first acknowledged Him for a Corrector? To His hand let them give up themselves, Himself guideth the nations on the earth. But guided nations are walking in the Truth, are exulting in Him, are doing good works; and if perchance there cometh in any water (for on sea they are sailing) through the very small holes, through the crevices into the hold, pumping it out by good works, lest by more and more coming it accumulate, and sink the ship, pumping it out daily, fasting, praying, doing almsdeeds, saying with pure heart, "Forgive us our debts, as also we forgive our debtors" --saying such words walk thou secure, and exult in the way, sing in the way. Do not fear the Judge: before thou wast a believer, thou didst find a Saviour. Thee ungodly He sought out that He might redeem, thee redeemed will He forsake so as to destroy? "And the nations on earth Thou directest."

8. He exulteth, rejoiceth, exhorteth, he repeateth those same verses in exhortation. "The earth hath given her fruit"

(ver. 7). Still may He bless us: for blessing in multiplication is wont most chiefly and properly to be perceived. Let us prove this in Genesis; see the works of God: God made light, and God made a division between light and darkness: the light He called day, and the darkness He called night. It is not said, He blessed the light. For the same light returneth and changeth by days and nights. He calleth the sky the firmament between waters and waters: it is not said, He blessed the sky: He severed the sea from the dry land, and named both, the dry land earth, and the gathering together of the waters sea: neither here is it said, God blessed....

10. How should we will that to us He come? By living well, by doing well. Let not things past please us; things present not hold us; let us not "close the ear" as it were with tail, let us not press down the ear on the ground; lest by things past we be kept back from hearing, lest by things present we be entangled and prevented from meditating on things future; let us reach forth unto those things which are before, let us forget things past. And that for which now we toil, for which now we groan, for which now we sigh, of which now we speak, which in part, however small soever, we perceive, and to receive are not able, we shall receive, we shall thoroughly enjoy in the resurrection of the just. Our youth shall be renewed as an eagle's, if only our old man we break against the Rock of Christ. Whether those things be true, brethren, which are said of the serpent, or those which are said of the eagle, or whether it be rather a tale of men than truth, truth is nevertheless in the Scriptures, and not without reason the Scriptures have spoken of this: let us do whatever it signifieth, and not toil to discover how far that is true. Be thou such an one, as that thy youth may be able to be renewed as an eagle's. And know thou that it cannot be renewed, except thine old man on the Rock shall have been broken off: that is, except by the aid of the Rock, except by the aid of Christ, thou wilt not be able to be renewed. Do not thou because of the pleasantness of the past life be deaf to the word of God: do not by things present be so held and entangled, as to say, I have no leisure to read, I have no leisure to hear. This is to press down the ear upon the ground. Do thou therefore not be such an one: but be such an one as on the other side thou findest, that is, so that thou forget things past, unto things before reach thyself out, in order that thine old man on the Rock thou mayest break off. And if any comparisons shall have been made for thee, if thou hast found them in the Scriptures, believe: if thou shalt not have found them spoken of except by report, do not very much believe them. The thing itself perchance is so, perchance is not so. Do thou profit by it, let that comparison avail for thy salvation. Thou art unwilling to profit by this comparison, by some other profit, it mattereth not provided thou do it: and, being secure, wait for the Kingdom of God, lest thy prayer quarrel with thee. For, O Christian man, when thou sayest, Thy Kingdom come, how sayest thou, "Thy kingdom come"? Examine thy heart: see, behold, "Thy kingdom come:" He crieth out to thee, "I come:" dost thou not fear? Often we have told Your Love: both to preach the truth is nothing, if heart from tongue dissent: and to hear the truth is nothing, if fruit follow not hearing. From this place exalted as it were we are speaking to you: but how much we are beneath your feet in fear, God knoweth, who is gracious to the humble; for the voices of men praising do not give us so much pleasure as the devotion of men confessing, and the deeds of men now righteous. And how we have no pleasure but in your advances, but by those praises how much we are endangered, He knoweth, whom we pray to deliver us from all dangers, and to deign to know and crown us together with you, saved from every trial, in His Kingdom.

Upon us, to grant our requests; or may the Messias come, Hebrews i. 3. --- And may, &c., is in the Arabic, and in most copies of the Septuagint and Vulgate, though it is omitted in Hebrew, &c., "and we shall live." (Ethiopic) (Calmet) --- Perhaps it may be given to express the sense of Selah, which seems to have been a term of approbation. It does not alter the sense. (Berthier) --- God first forgives sins, and then bestows his manifold graces. (Worthington) --- This was the form of solemn blessing, Numbers vi. 17. (Du Hamel)

Way. The true religion. (Menochius) --- Salvation. Christ, who is the only way to be saved, John xiv. 6., and Matthew i. 21. (Calmet) --- This way is new, leading to new heavens, &c., Hebrews x. 20., and 2 Peter iii. 13. (Berthier)

Earth. Thou art the Father and ruler of thy people. Let all submit to the sweet yoke of Christ, Zacharias viii. 21.

Fear him. With holy fear and obedience. (Menochius) --- The blessings which God bestows upon his servants, and their piety, will induce many to embrace the truth. (Haydock)

1 God be merciful unto us, and bless us; and cause his face to shine upon us; Selah. 2 That thy way may be known upon earth, thy saving health among all nations. 3 Let the people praise thee, O God; let all the people praise thee. 4 O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah. 5 Let the people praise thee, O God; let all the people praise thee. 6 Then shall the earth yield her increase; and God, even our own God, shall bless us. 7 God shall bless us; and all the ends of the earth shall fear him.

The composition of this psalm is such as denotes the penman's affections to have been very warm and lively, by which spirit of devotion he was elevated to receive the spirit of prophecy concerning the enlargement of God's kingdom.

I. He begins with a prayer for the welfare and prosperity of the church then in being, in the happiness of which he should share, and think himself happy, v. 1 . Our Saviour, in teaching us to say, Our Father, has intimated that we ought to pray with and for others; so the psalmist here prays not, God be merciful to me, and bless me, but to us, and bless us; for we must make supplication for all saints, and be willing and glad to take our lot with them. We are here taught, 1. That all our happiness comes from God's mercy and takes rise in that; and therefore the first thing prayed for is, God be merciful to us, to us sinners, and pardon our sins ( Luke xviii. 13 ), to us miserable sinners, and help us out of our miseries. 2. That it is conveyed by God's blessing, and secured in that: God bless us; that is, give us an interest in his promises, and confer upon us all the good contained in them. God's speaking well to us amounts to his doing well for us. God bless us is a comprehensive prayer; it is a pity such excellent words should ever be used slightly and carelessly, and as a byword. 3. That it is completed in the light of his countenance: God cause his face to shine upon us; that is, God by his grace qualify us for his favour and then give us the tokens of his favour. We need desire no more to make us happy than to have God's face shine upon us, to have God love us, and let us know that he loves us: To shine with us (so the margin reads it); with us doing our endeavour, and let it crown that endeavour with success. If we by faith walk with God, we may hope that his face will shine with us.

II. He passes from this to a prayer for the conversion of the Gentiles ( v. 2 ): That thy way may be known upon earth. "Lord, I pray not only that thou wilt be merciful to us and bless us, but that thou wilt be merciful to all mankind, that thy way may be known upon earth. " Thus public-spirited must we be in our prayers. Father in heaven, hallowed be thy name, thy kingdom come. We shall have never the less of God's mercy, and blessing, and favour, for others coming in to share with us. Or it may be taken thus: " God be merciful to us Jews, and bless us, that thereby thy way may be known upon earth, that by the peculiar distinguishing tokens of thy favour to us others may be allured to come and join themselves to us, saying, We will go with you, for we have heard that God is with you, " Zech. viii. 23 .

1. These verses, which point at the conversion of the Gentiles, may be taken, (1.) As a prayer; and so it speaks the desire of the Old-Testament saints; so far were they from wishing to monopolize the privileges of the church that they desired nothing more than the throwing down of the enclosure and the laying open of the advantages. See then how the spirit of the Jews, in the days of Christ and his apostles, differed from the spirit of their fathers. The Israelites indeed that were of old desired that God's name might be known among the Gentiles; those counterfeit Jews were enraged at the preaching of the gospel to the Gentiles; nothing in Christianity exasperated them so much as that did. (2.) As a prophecy that it shall be as he here prays. Many scripture-prophecies and promises are wrapped up in prayers, to intimate that the answer of the church's prayer is as sure as the performance of God's promises.

2. Three things are here prayed for, with reference to the Gentiles:—

(1.) That divine revelation might be sent among them, v. 2 . Two things he desires might be know upon earth, even among all nations, and not to the nation of the Jews only:—[1.] God's way, the rule of duty: "Let them all know, as well as we do, what is good and what the Lord our God requires of them; let them be blessed and honoured with the same righteous statutes and judgments which are so much the praise of our nation and the envy of all its neighbours," Deut. iv. 8 . [2.] His saving health, or his salvation. The former is wrapped up in his law, this in his gospel. If God make known his way to us, and we walk in it, he will show us his saving health, Ps. l. 23 . Those that have themselves experimentally known the pleasantness of God's ways, and the comforts of his salvation, cannot but desire and pray that they may be known to others, even among all nations. All upon earth are bound to walk in God's way, all need his salvation, and there is in it enough for all; and therefore we should pray that both the one and the other may be made known to all.

(2.) That divine worship may be set up among them, as it will be where divine revelation is received and embraced ( v. 3 ): " Let the people praise thee, O God! let them have matter for praise, let them have hearts for praise; yea, let not only some, but all the people, praise thee, " all nations in their national capacity, some of all nations. It is again repeated ( v. 5 ) as that which the psalmist's heart was very much upon. Those that delight in praising God themselves cannot but desire that others also may be brought to praise him, that he may have the honour of it and they may have the benefit of it. It is a prayer, [1.] That the gospel might be preached to them, and then they would have cause enough to praise God, as for the day-spring after a long and dark night. Ortus est sol—The sun has risen. Acts viii. 8 . [2.] That they might be converted and brought into the church, and then they would have a disposition to praise God, the living and true God, and not the dumb and dunghill deities they had worshipped, Dan. v. 4 . Then their hard thoughts of God would be silenced, and they would see him, in the gospel glass, to be love itself, and the proper object of praise. [3.] That they might be incorporated into solemn assemblies, and might praise God in a body, that they might all together praise him with one mind and one mouth. Thus a face of religion appears upon a land when God is publicly owned and the ordinances of religious worship are duly celebrated in religious assemblies.

(3.) That the divine government may be acknowledged and cheerfully submitted to ( v. 4 ): O let the nations be glad, and sing for joy! Holy joy, joy in God and in his name, is the heart and soul of thankful praise. That all the people may praise thee, let the nations be glad. Those that rejoice in the Lord always will in every thing give thanks. The joy he wishes to the nations is holy joy; for it is joy in God's dominion, joy that God has taken to himself his great power and has reigned, which the unconverted nations are angry at, Rev. xi. 17, 18 . Let them be glad, [1.] That the kingdom is the Lord's ( Ps. xxii. 28 ), that he, as an absolute sovereign, shall govern the nations upon earth, that by the kingdom of his providence he shall overrule the affairs of kingdoms according to the counsel of his will, though they neither know him nor own him, and that in due time he shall disciple all nations by the preaching of his gospel ( Matt. xxviii. 19 ) and set up the kingdom of his grace among them upon the ruin of the devil's kingdom—that he shall make them a willing people in the day of his power, and even the kingdoms of this world shall become the kingdoms of the Lord and of his Christ. [2.] That every man's judgment proceeds from the Lord. "Let them be glad that thou shalt judge the people righteously, that thou shalt give a law and gospel which shall be a righteous rule of judgment, and shalt pass an unerring sentence, according to that rule, upon all the children of men, against which there will lie no exception." Let us all be glad that we are not to be one another's judges, but that he that judges us is the Lord, whose judgment we are sure is according to truth.

III. He concludes with a joyful prospect of all good when God shall do this, when the nations shall be converted and brought to praise God.

1. The lower world shall smile upon them, and they shall have the fruits of that ( v. 6 ): Then shall the earth yield her increase. Not but that God gave rain from heaven and fruitful seasons to the nations when they sat in darkness ( Acts xiv. 17 ); but when they were converted the earth yielded its increase to God; the meat and the drink then became a meat-offering and a drink-offering to the Lord our God ( Joel ii. 14 ); and then it was fruitful to some good purpose. Then it yielded its increase more than before to the comfort of men, who through Christ acquired a covenant-title to the fruits of it and had a sanctified use of it. Note, The success of the gospel sometimes brings outward mercies along with it; righteousness exalts a nation. See Isa. iv. 2 ; lxii. 9 .

2. The upper world shall smile upon them, and they shall have the favours of that, which is much better: God, even our own God, shall bless us, v. 6 . And again ( v. 7 ), God shall bless us. Note, (1.) There are a people in the world that can, upon good grounds, call God their God. (2.) Believers have reason to glory in their relation to God and the interest they have in him. It is here spoken with an air of triumph. God, even our own God. (3.) Those who through grace call God their own may with a humble confidence expect a blessing from him. If he be our God, he will bless us with special blessings. (4.) The blessing of God, as ours in covenant, is that which sweetens all our creature-comforts to us, and makes them comforts indeed; then we receive the increase of the earth as a mercy indeed when with it God, even our own God, gives us his blessing.

3. All the world shall hereby be brought to do like them: The ends of the earth shall fear him, that is, worship him, which is to be done with a godly fear. The blessings God bestows upon us call upon us not only to love him, but to fear him, to keep up high thoughts of him and to be afraid of offending him. When the gospel begins to spread it shall get ground more and more, till it reach to the ends of the earth. The leaven hidden in the meal shall diffuse itself, till the whole be leavened. And the many blessings which those will own themselves to have received that are brought into the church invite others to join themselves to them. It is good to cast in our lot with those that are the blessed of the Lord.

2. thy way-- of gracious dealing ( Is 55:8 ), as explained by--

saving health-- or literally, "salvation."

3-5. Thanks will be rendered for the blessings of His wise and holy government (compare Is 2:3 , 4 ; 11:4 ).

6-7. The blessings of a fruitful harvest are mentioned as types of greater and spiritual blessings, under which all nations shall fear and love God.

Have they so stumbled, that they should fall? God forbid. That is, their fall is not irreparable, or so as never to rise again: but by their offending, salvation (through the liberal mercy of God) is come to the Gentiles, that they, the Jews, may be emulous of the Gentiles, and of their happiness, and so may be converted. (Witham) --- The nation of the Jews is not absolutely and without remedy cast off for ever; but in part only (many thousands of them having been at first converted) and for a time: which fall of theirs God has been pleased to turn to the good of the Gentiles. (Challoner) --- How much more the fulness of them? As if he should say, if the obstinacy of so many Jews seem to be an occasion upon which God, whose mercy calls whom he pleaseth, hath bestowed the riches of his grace on other nations; and while the glory of the Jews, the elect people of God, has been diminished, the Gentiles have been made happy: how much more glorious will be the fulness of them? that is, according to the common interpretation, will be the re-establishment and conversion of the Jews hereafter, before the end of the world? See St. John Chrysostom, Greek: om. ith. p. 164; St. Hilary, in Ps. lviii; St. Jerome, in chap. iii. Osee. Habacuc iii.; St. Augustine, lib. xx. de Civ. Dei. chap. xxix. --- Then (ver. 15.) the receiving of them into the Church, and their conversion to Christ, shall be like life from the dead, when the Jewish nation in general, shall rise from the death of sin, and their hardened infidelity, to the life of faith and grace. These things I speak to you, Gentiles, to honour and comply with my ministry of being your apostle: yet endeavouring at the same time, if by a pious emulation, or by any other way, I may be able to bring any of my flesh, or of my brethren, the Jews, to be saved by the faith of Christ. (Witham)

As you also in times past did not believe God, but now have obtained mercy through their unbelief, which was an occasion of God's sending his preachers to you: but the cause of your salvation is God's mercy. --- That they also may obtain mercy. That is, God has permitted their incredulity, that being a greater object of pity, he may shew greater mercy in converting them by the free gift of his grace. --- For God hath concluded [2] all, that is, has permitted at different times, both Gentiles and Jews, to fall into a state of unbelief, that the salvation of all may be known to come, not from themselves, but as an effect of his mercy and grace. (Witham) --- He hath found all nations, both Jews and Gentiles, in unbelief and sin; not by his causing, but by the abuse of their own free-will; so that their calling and election are purely owing to his mercy. (Challoner)

Conclusit omnia. Greek: pantas.

1 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 4 But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. 5 Even so then at this present time also there is a remnant according to the election of grace. 6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 8 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. 9 And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: 10 Let their eyes be darkened, that they may not see, and bow down their back alway. 11 I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. 12 Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? 13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14 If by any means I may provoke to emulation them which are my flesh, and might save some of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 17 And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; 18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: 21 For if God spared not the natural branches, take heed lest he also spare not thee. 22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? 25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 For this is my covenant unto them, when I shall take away their sins. 28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. 29 For the gifts and calling of God are without repentance. 30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31 Even so have these also now not believed, that through your mercy they also may obtain mercy. 32 For God hath concluded them all in unbelief, that he might have mercy upon all.

The apostle proposes here a plausible objection, which might be urged against the divine conduct in casting off the Jewish nation ( v. 1 ): " Hath God cast away his people? Is the rejection total and final? Are they all abandoned to wrath and ruin, and that eternal? Is the extent of the sentence so large as to be without reserve, or the continuance of it so long as to be without repeal? Will he have no more a peculiar people to himself?" In opposition to this, he shows that there was a great deal of goodness and mercy expressed along with this seeming severity, particularly he insists upon three things:—1. That, though some of the Jews were cast off, yet they were not all so. 2. That, though the body of the Jews were cast off, yet the Gentiles were taken in. And, 3. That, though the Jews were cast off at present, yet in God's due time they should be taken into his church again.

I. The Jews, it is true, were many of them cast off, but not all. The supposition of this he introduces with a God forbid. He will by no means endure such a suggestions. God had made a distinction between some of them and others.

1. There was a chosen remnant of believing Jews, that obtained righteousness and life by faith in Jesus Christ, v. 1-7 . These are said to be such as he foreknew ( v. 2 ), that is, had thoughts of love to, before the world was; for whom he thus foreknew he did predestinate. her lies the ground of the difference. They are called the election ( v. 7 ), that is, the elect, God's chosen ones, whom he calls the election, because that which first distinguished them from the dignified them above others was God's electing love. Believers are the election, all those and those only whom God hath chosen. Now,

(1.) He shows that he himself was one of them: For I also am an Israelite; as if he had said, "Should I say that all the Jews are rejected, I should cut off my own claims, and see myself abandoned." Paul was a chosen vessel ( Acts ix. 15 ), and yet he was of the seed of Abraham, and particularly of the tribe of Benjamin, the least and youngest of all the tribes of Israel.

(2.) He suggests that as in Elias's time, so now, this chosen remnant was really more and greater than one would think it was, which intimates likewise that it is no new nor unusual thing for God's grace and favour to Israel to be limited and confined to a remnant of that people; for so it was in Elijah's time. The scripture saith it of Elias, en Elia — in the story of Elias, the great reformer of the Old Testament. Observe, [1.] His mistake concerning Israel; as if their apostasy in the days of Ahab was so general that he himself was the only faithful servant God had in the world. He refers to 1 Kings xix. 14 , where (it is here said) he maketh intercession to God against Israel. A strange kind of intercession: entynchanei to Theo kata tou Israel — He deals with God against Israel; so it may be read; so entynchano is translated, Acts xxv. 24 . The Jews enetychon moi — have dealt with me. In prayer we deal with God, commune with him, discourse with him: it is said of Elijah ( Jam. v. 17 ) that he prayed in praying. We are then likely to pray in praying, to make a business of that duty, when we pray as those that are dealing with God in the duty. Now Elijah in this prayer spoke as if there were one left faithful in Israel but himself. See to what a low ebb the profession of religion may sometimes be brought, and how much the face of it may be eclipsed, that the most wise and observing men may give it up for gone. So it was in Elijah's time. That which makes the show of a nation is the powers and the multitude. The powers of Israel were then persecuting powers: They have killed thy prophets, and digged down thine altars, and they seek my life. The multitude of Israel were then idolatrous: I am left alone. Thus those few that were faithful to God were not only lost in the crowd of idolaters, but crushed and driven into corners by the rage of persecutors. When the wicked rise, a man is hidden, Prov. xxviii. 12 .— Digged down thine altars; not only neglected them, and let them go out of repair, but digged them down. When altars were set up for Baal, it is no wonder if God's altars were pulled down; they could not endure that standing testimony against their idolatry. This was his intercession against Israel; as if he had said, "Lord, is not this a people ripe for ruin, worthy to be cast off? What else canst thou do for thy great name?" It is a very sad thing for any person or people to have the prayers of God's people against them, especially of God's prophets, for God espouses, and sooner or later will visibly own, the cause of his praying people. [2.] The rectifying of this mistake by the answer of God ( v. 4 ): I have reserved. Note, First, Things are often much better with the church of God than wise and good men think they are. They are ready to conclude hardly, and to give up all for gone, when it is not so. Secondly, In times of general apostasy, there is usually a remnant that keep their integrity—some, though but a few; all do not go one way. Thirdly, That when there is a remnant who keep their integrity in times of general apostasy it is God that reserves to himself that remnant. If he had left them to themselves, they had gone down the stream with the rest. It is his free and almighty grace that makes the difference between them and others.— Seven thousand: a competent number to bear their testimony against the idolatry of Israel, and yet, compared with the many thousands of Israel, a very small number, one of a city, and two of a tribe, like the grape-gleanings of the vintage. Christ's flock is but a little flock; and yet, when they come all together at last, they will be a great and innumerable multitude, Rev. vii. 9 . Now the description of this remnant is that they had not bowed the knee to the image of Baal, which was then the reigning sin of Israel. In court, city, and country, Baal had the ascendant; and the generality of people, more or less, paid their respect to Baal. The best evidence of integrity is a freedom from the present prevailing corruptions of the times and places that we live in, to swim against the stream when it is strong. Those God will own for his faithful witnesses that are bold in bearing their testimony to the present truth, 2 Pet. i. 12 . This is thank-worthy, not to bow to Baal when every body bows. Sober singularity is commonly the badge of true sincerity. [3.] The application of this instance to the case in hand: Even so at this present time, v. 5-7 . God's methods of dispensation towards his church are as they used to be. As it has been, so it is. In Elijah's time there was a remnant, and so there is now. If then there was a remnant left under the Old Testament, when the displays of grace were less clear and the pourings out of the Spirit less plentiful, much more now under the gospel, when the grace of God, which bringeth salvation, appears more illustrious.— A remnant, a few of many, a remnant of believing Jews when the rest were obstinate in their unbelief. This is called a remnant according to the election of grace; they are such as were chosen from eternity in the counsels of divine love to be vessels of grace and glory. Whom he did predestinate those he called. If the difference between them and others be made purely by the grace of God, as certainly it is ( I have reserved them, saith he, to myself ), then it must needs be according to the election; for we are sure that whatever God does he does it according to the counsel of his own will. Now concerning this remnant we may observe, First, Whence it takes its rise, from the free grace of God ( v. 6 ), that grace which excludes works. The eternal election, in which the difference between some and others is first founded, is purely of grace, free grace; not for the sake of works done or foreseen; if so, it would not be grace. Gratia non est ullo modo gratia, si non sit omni modo gratuita—It is not grace, properly so called, if it be not perfectly free. Election is purely according to the good pleasure of his will, Eph. i. 5 . Paul's heart was so full of the freeness of God's grace that in the midst of his discourse he turns aside, as it were, to make this remark, If of grace, then not of works. And some observe that faith itself, which in the matter of justification if opposed to works, is here included in them; for faith has a peculiar fitness to receive the free grace of God for our justification, but not to receive that grace for our election. Secondly, What it obtains: that which Israel, that is, the body of that people, in van sought for ( v. 7 ): Israel hath not obtained that which he seeketh for, that is, justification, and acceptance with God (see ch. ix. 31 ), but the election have obtained it. In them the promise of God has its accomplishment, and God's ancient kindness for that people is remembered. He calls the remnant of believers, not the elect, but the election, to show that the sole foundation of all their hopes and happiness is laid in election. They were the persons whom God had in his eye in the counsels of his love; they are the election; they are God's choice. Such was the favour of God to the chosen remnant. But,

2. The rest were blinded, v. 7 . Some are chosen and called, and the call is made effectual. But others are left to perish in their unbelief; nay, they are made worse by that which should have made them better. The gospel, which to those that believed was the savour of life unto life, to the unbelieving was the savour of death unto death. The same sun softens wax and hardens clay. Good old Simeon foresaw that the child Jesus was set for the fall, as well as for the rising again, of many in Israel, Luke ii. 34 .— Were blinded; eporothesan — they were hardened; so some. They were seared, and made brawny and insensible. They could neither see the light, nor feel the touch, of gospel grace. Blindness and hardness are expressive of the same senselessness and stupidity of spirit. They shut their eyes, and would not see; this was their sin: and then God, in a way of righteous judgment, blinded their eyes, that they could not see; this was their punishment. This seemed harsh doctrine: to qualify it, therefore, he vouches two witnesses out of the Old Testament, who speak of such a thing.

(1.) Isaiah, who spoke of such a judgment in his day, ch. xxix. 10 ; vi. 9 . The spirit of slumber, that is, an indisposedness to mind either their duty or interest. They are under the power of a prevailing unconcernedness, like people that are slumbering and sleeping; not affected with any thing that is said or done. They were resolved to continue as they were, and would not stir. The following words explain what is meant by the spirit of slumber: Eyes, that they should not see, and ears, that they should not hear. They had the faculties, but in the things that belonged to their peace they had not the use of those faculties; they were quite infatuated, they saw Christ, but they did not believe in him; they heard his word, but they did not receive it; and so both their hearing and their seeing were in vain. It was all one as if they had neither seen nor heard. Of all judgments spiritual judgments are the sorest, and most to be dreaded, though they make the least noise.— Unto this day. Ever since Esaias prophesied, this hardening work has been in the doing; some among them have been blind and senseless. Or, rather, ever since the first preaching of the gospel: though they have had the most convincing evidences that could be of the truth of it, the most powerful preaching, the fairest offers, the clearest calls from Christ himself, and from his apostles, yet to this day they are blinded. It is still true concerning multitudes of them, even to this day in which we live; they are hardened and blinded, the obstinacy and unbelief go by succession from generation to generation, according to their own fearful imprecation, which entailed the curse: His blood be upon us and upon our children.

(2.) David ( v. 9, 10 ), quoted from Ps. lxix. 22, 23 , where David having in the Spirit foretold the sufferings of Christ from his own people the Jews, particularly that of their giving him vinegar to drink ( v. 21 , which was literally fulfilled, Matt. xxvii. 48 ), an expression of the greatest contempt and malice that could be, in the next words, under the form of an imprecation, he foretels the dreadful judgments of God upon them for it: Let their table become a snare, which the apostle here applies to the present blindness of the Jews, and the offence they took at the gospel, which increased their hardness. This teaches us how to understand other prayers of David against his enemies; they are to be looked upon as prophetic of the judgments of God upon the public and obstinate enemies of Christ and his kingdom. His prayer that it might be so was a prophecy that it should be so, and not the private expression of his own angry resentments. It was likewise intended to justify God, and to clear his righteousness in such judgments. He speaks here, [1.] Of the ruin of their comforts: Let their table be made a snare, that is, as the psalmist explains it, Let that which should be for their welfare be a trap to them. The curse of God will turn meat into poison. It is a threatening like that in Mal. ii. 2 , I will curse your blessings. Their table a snare, that is, an occasion of sin and an occasion of misery. Their very food, that should nourish them, shall choke them. [2.] Of the ruin of their powers and faculties ( v. 10 ), their eyes darkened, their backs bowed down, that they can neither find the right way, nor, if they could, are they able to walk in it. The Jews, after their national rejection of Christ and his gospel, became infatuated in their politics, so that their very counsels turned against them, and hastened their ruin by the Romans. They looked like a people designed for slavery and contempt, their backs bowed down, to be ridden and trampled upon by all the nations about them. Or, it may be understood spiritually; their backs are bowed down in carnality and worldly-mindedness. Curvæ in terris animæ—They mind earthly things. This is an exact description of the state and temper of the present remainder of that people, than whom, if the accounts we have of them be true, there is not a more worldly, wilful, blind, selfish, ill-natured, people in the world. They are manifestly to this day under the power of this curse. Divine curses will work long. It is a sign we have our eyes darkened if we are bowed down in worldly-mindedness.

II. Another thing which qualified this doctrine of the rejection of the Jews was that though they were cast off and unchurched, yet the Gentiles were taken in ( v. 11-14 ), which he applies by way of caution to the Gentiles, v. 17-22 .

1. The rejection of the Jews made room for the reception of the Gentiles. The Jews' leavings were a feast for the poor Gentiles ( v. 11 ): " Have they stumbled that they should fall? Had God no other end in forsaking and rejecting them than their destruction?" He startles at this, rejecting the thought with abhorrence, as usually he does when any thing is suggested which seems to reflect upon the wisdom, or righteousness, or goodness of God: God forbid! no, through their fall salvation is come to the Gentiles. Not but that salvation might have come to the Gentiles if they had stood; but by the divine appointment it was so ordered that the gospel should be preached to the Gentiles upon the Jews' refusal of it. Thus in the parable ( Matt. xxii. 8, 9 ), Those that were first bidden were not worthy—Go ye therefore into the highways, Luke xiv. 21 . And so it was in the history ( Acts xiii. 46 ): It was necessary that the word of God should first have been spoken to you; but, seeing you put it from you, lo, we turn to the Gentiles; so Acts xviii. 6 . God will have a church in the world, will have the wedding furnished with guests; and, if one will not come, another will, or why was the offer made? The Jews had the refusal, and so the tender came to the Gentiles. See how Infinite Wisdom brings light out of darkness, good out of evil, meat out of the eater, and sweetness out of the strong. To the same purport he says ( v. 12 ), The fall of them was the riches of the world, that is, it hastened the gospel so much the sooner into the Gentile world. The gospel is the greatest riches of the place where it is; it is better than thousands of gold and silver. Or, The riches of the Gentiles was the multitude of converts among them. True believers are God's jewels. To the same purport ( v. 15 ): The casting away of them is the reconciling of the world. God's displeasure towards them made way for his favour towards the Gentiles. God was in Christ reconciling the world, 2 Cor. v. 19 . And therefore he took occasion from the unbelief of the Jews openly to disavow and disown them, though they had been his peculiar favourites, to show that in dispensing his favours he would now no longer act in such a way of peculiarity and restriction, but that in every nation he that feared God and wrought righteousness should be accepted of him, Acts x. 34, 35 .

2. The use that the apostle makes of this doctrine concerning the substitution of the Gentiles in the room of the Jews.

(1.) As a kinsman to the Jews, here is a word of excitement and exhortation to them, to stir them up to receive and embrace the gospel-offer. This God intended in his favour to the Gentiles, to provoke the Jews to jealousy ( v. 11 ), and Paul endeavours to enforce it accordingly ( v. 14 ): If by any means I might provoke to emulation those who are my flesh. "Shall the despised Gentiles run away with all the comforts and privileges of the gospel, and shall not we repent of our refusal, and now at last put in for a share? Shall not we believe and obey, and be pardoned and saved, as well as the Gentiles?" See an instance of such an emulation in Esau, Gen. xxviii. 6-9 . There is a commendable emulation in the affairs of our souls: why should not we be as holy and happy as any of our neighbours? In this emulation there needs no suspicion, undermining or countermining; for the church has room enough, and the new covenant grace and comfort enough, for us all. The blessings are not lessened by the multitudes of the sharers.— And might save some of them. See what was Paul's business, to save souls; and yet the utmost he promises himself is but to save some. Though he was such a powerful preacher, spoke and wrote with such evidence and demonstration of the Spirit, yet of the many he dealt with he could but save some. Ministers must think their pains well bestowed if they can but be instrumental to save some.

(2.) As an apostle to the Gentiles, here is a word of caution for them: " I speak to you Gentiles. You believing Romans, you hear what riches of salvation are come to you by the fall of the Jews, but take heed lest you do any thing to forfeit it." Paul takes this, as other occasions, to apply his discourse to the Gentiles, because he was the apostle of the Gentiles, appointed for the service of their faith, to plant and water churches in the Gentile nations. This was the purport of his extraordinary mission, Acts xxii. 21 , I will send thee far hence unto the Gentiles; compare Acts ix. 15 . It was likewise the intention of his ordination, Gal. ii. 9 . Compare Acts xiii. 2 . It ought to be our great and special care to do good to those that are under our charge: we must particularly mind that which is our own work. It was an instance of God's great love to the poor Gentiles that he appointed Paul, who in gifts and graces excelled all the apostles, to be the apostle of the Gentiles. The Gentile world was a wider province; and the work to be done in it required a very able, skilful, zealous, courageous workman: such a one was Paul. God calls those to special work whom he either sees or makes fit for it.— I magnify my office. There were those that vilified it, and him because of it. It was because he was the apostle of the Gentiles that the Jews were so outrageous against him ( Acts xxii. 21, 22 ), and yet he thought never the worse of it, though it set him up as the butt of all the Jewish rage and malice. It is a sign of true love to Jesus Christ to reckon that service and work for him truly honourable which the world looks upon with scorn, as mean and contemptible. The office of the ministry is an office to be magnified. Ministers are ambassadors for Christ, and stewards of the mysteries of God, and for their work's sake are to be esteemed highly in love.— My office; ten diakonian mou — my ministry, my service, not my lordship and dominion. It was not the dignity and power, but the duty and work, of an apostle, that Paul was so much in love with. Now two things he exhorts the Gentiles to, with reference to the rejected Jews:—

[1.] To have a respect for the Jews, notwithstanding, and to desire their conversion. This is intimated in the prospect he gives them of the advantage that would accrue to the church by their conversion, v. 12 , 15 . It would be as life from the dead; and therefore they must not insult and triumph over those poor Jews, but rather pity them, and desire their welfare, and long for the receiving of them in again.

[2.] To take heed to themselves, lest they should stumble and fall, as they Jews had done, v. 17-22 . Here observe,

First, The privilege which the Gentiles had by being taken into the church. They were grafted in ( v. 17 ), as a branch of a wild olive into a good olive, which is contrary to the way and custom of the husbandman, who grafts the good olive into the bad; but those that God grafts into the church he finds wild and barren, and good for nothing. Men graft to mend the tree; but God grafts to mend the branch. 1. The church of God is an olive-tree, flourishing and fruitful as an olive ( Ps. lii. 8 ; Hos. xiv. 6 ), the fruit useful for the honour both of God and man, Judg. ix. 9 . 2. Those that are out of the church are as wild olive-trees, not only useless, but what they do produce is sour and unsavoury: Wild by nature, v. 24 . This was the state of the poor Gentiles, that wanted church privileges, and in respect of real sanctification; and it is the natural state of every one of us, to be wild by nature. 3. Conversion is the grafting in of wild branches into the good olive. We must be cut off from the old stock, and be brought into union with a new root. 4. Those that are grafted into the good olive-tree partake of the root and fatness of the olive. It is applicable to a saving union with Christ; all that are by a lively faith grafted into Christ partake of him as the branches of the root—receive from his fulness. But it is here spoken of a visible church-membership, from which the Jews were as branches broken off; and so the Gentiles were grafted in, autois — among those that continued, or in the room of those that were broken off. The Gentiles, being grafted into the church, partake of the same privileges that the Jews did, the root and fatness. The olive-tree is the visible church (called so Jer. xi. 16 ); the root of this tree was Abraham, not the root of communication, so Christ only is the root, but the root of administration, he being the first with whom the covenant was so solemnly made. Now the believing Gentiles partake of this root: he also is ason of Abraham ( Luke xix. 9 ), the blessing of Abraham comes upon the Gentiles ( Gal. iii. 14 ), the same fatness of the olive-tree, the same for substance, special protection, lively oracles, means of salvation, a standing ministry, instituted ordinances; and, among the rest, the visible church-membership of their infant seed, which was part of the fatness of the olive-tree that the Jews had, and cannot be imagined to be denied to the Gentiles.

Secondly, A caution not to abuse these privileges. 1. "Be not proud ( v. 18 ): Boast not against the branches. Do not therefore trample upon the Jews as a reprobate people, nor insult over those that are broken off, much less over those that do continue." Grace is given, not to make us proud, but to make us thankful. The law of faith excludes all boasting either of ourselves or against others. "Do not say ( v. 19 ): They were broken off that I might be grafted in; that is, do not think that thou didst merit more at the hand of God than they, or didst stand higher in his favour." "But remember, thou bearest not the root, but the root thee. Though thou art grafted in, thou art still but a branch borne by the root; nay, and an engrafted branch, brought into the good olive contrary to nature ( v. 24 ), not free-born, but by an act of grace enfranchised and naturalized. Abraham, the root of the Jewish church, is not beholden to thee; but thou art greatly obliged to him, as the trustee of the covenant and the father of many nations. Therefore, if thou boast, know (this word must be supplied to clear the sense) thou bearest not the root but the root thee. " 2. "Be not secure ( v. 20 ): Be not high-minded, but fear. Be not too confident of your own strength and standing." A holy fear is an excellent preservative against high-mindedness: happy is the man that thus feareth always. We need not fear but God will be true to his word; all the danger is lest we be false to ours. Let us therefore fear, Heb. iv. 1 . The church of Rome now boasts of a patent of perpetual preservation; but the apostle here, in his epistle to that church when she was in her infancy and integrity, enters an express caveat against that boast, and all claims of that kind.— Fear what? "Why fear lest thou commit a forfeiture as they have done, lest thou lose the privileges thou now enjoyest, as they have lost theirs." The evils that befal others should be warnings to us. Go (saith God to Jerusalem Jer. vii. 12 ), and see what I did to Shiloh; so now, let all the churches of God go and see what he did to Jerusalem, and what is become of the day of their visitation, that we may hear and fear, and take heed of Jerusalem's sin. The patent which churches have of their privileges is not for a certain term, nor entailed upon them and their heirs; but it runs as long as they carry themselves well, and no longer. Consider, (1.) "How they were broken off. It was not undeservedly, by an act of absolute sovereignty and prerogative, but because of unbelief. " It seems, then, it is possible for churches that have long stood by faith to fall into such a state of infidelity as may be their ruin. Their unbelief did not only provoke God to cut them off, but they did by this cut themselves off; it was not only the meritorious, but the formal cause of their separation. "Now, thou art liable to the same infirmity and corruption that they fell by." Further observe, They were natural branches ( v. 21 ), not only interested in Abraham's covenant, but descending from Abraham's loins, and so born upon the premises, and thence had a kind of tenant-right: yet, when they sunk into unbelief, God did not spare them. Prescription, long usage, the faithfulness of their ancestors, would not secure them. It was in vain to plead, though they insisted much upon it, that they were Abraham's seed, Matt. iii. 9 ; John viii. 33 . It is true they were the husbandmen to whom the vineyard was first let out; but, when they forfeited it, it was justly taken from them, Matt. xxi. 41 , 43 . This is called here severity, v. 22 . God laid righteousness to the line and judgment to the plummet, and dealt with them according to their sins. Severity is a word that sounds harshly; and I do not remember that it is any where else in scripture ascribed to God; and it is here applied to the unchurching of the Jews. God is most severe towards those that have been in profession nearest to him, if they rebel against him, Amos iii. 2 . Patience and privileges abused turn to the greatest wrath. Of all judgments, spiritual judgments are the sorest; for of these he is here speaking, v. 8 . (2.) "How thou standest, thou that art engrafted in." He speaks to the Gentile churches in general, though perhaps tacitly reflecting on some particular person, who might have expressed some such pride and triumph in the Jews' rejection. "Consider then," [1.] "By what means thou standest: By faith, which is a depending grace, and fetches in strength from heaven. Thou dost not stand in any strength of thy own, of which thou mightest be confident: thou art no more than the free grace of God makes thee, and his grace is his own, which he gives or withholds at pleasure. That which ruined them was unbelief, and by faith thou standest; therefore thou hast no faster hold than they had, thou standest on no firmer foundation than they did." [2.] "On what terms ( v. 22 ): Towards thee goodness, if thou continue in his goodness, that is, continue in a dependence upon and compliance with the free grace of God, the want of which it was that ruined the Jews—if thou be careful to keep up thine interest in the divine favour, by being continually careful to please God and fearful of offending him." The sum of our duty, the condition of our happiness, is to keep ourselves in the love of God. Fear the Lord and his goodness. Hos. iii. 5 .

III. Another thing that qualified this doctrine of the Jews' rejection is that, though for the present they are cast off, yet the rejection is not final; but, when the fulness of time is come, they will be taken in again. They are not cast off for ever, but mercy is remembered in the midst of wrath. Let us observe,

1. How this conversion of the Jews is here described. (1.) It is said to be their fulness ( v. 12 ), that is, the addition of them to the church, the filling up again of that place which became vacant by their rejection. This would be the enriching of the world (that is, the church in the world) with a great deal of light and strength and beauty. (2.) It is called the receiving of them. The conversion of a soul is the receiving of that soul, so the conversion of a nation. They shall be received into favour, into the church, into the love of Christ, whose arms are stretched out for the receiving of all those that will come to him. And this will be as life from the dead —so strange and surprising, and yet withal so welcome and acceptable. The conversion of the Jews will bring great joy to the church. See Luke xv. 32 , He was dead, and is alive; and therefore it was meet we should make merry and be glad. (3.) It is called the grafting of them in again ( v. 23 ), into the church, from which they had been broken off. That which is grafted in receives sap and virtue from the root; so does a soul that is truly grafted into the church receive life, and strength, and grace from Christ the quickening root. They shall be grafted into their own olive-tree ( v. 24 ); that is, into the church of which they had formerly been the most eminent and conspicuous members, to retrieve those privileges of visible church-membership which they had so long enjoyed, but have now sinned away and forfeited by their unbelief. (4.) It is called the saving of all Israel, v. 26 . True conversion may well be called salvation; it is salvation begun. See Acts ii. 47 . The adding of them to the church is the saving of them: tous sozomenous, in the present tense, are saved. When conversion-work goes on, salvation-work goes on.

2. What it is grounded upon, and what reason we have to look for it.

(1.) Because of the holiness of the first-fruits and the root, v. 16 . Some by the first-fruits understand those of the Jews that were already converted to the faith of Christ and received into the church, who were as the first-fruits dedicated to God, as earnests of a more plentiful and sanctified harvest. A good beginning promises a good ending. Why may we not suppose that others may be savingly wrought upon as well as those who are already brought in? Others by the first-fruits understand the same with the root, namely, the patriarchs, Abraham, Isaac, and Jacob, from whom the Jews descended, and with whom, as the prime trustees, the covenant was deposited: and so they were the root of the Jews, not only as a people, but as a church. Now, if they were holy, which is not meant so much of inherent as of federal holiness—if they were in the church and in the covenant—then we have reason to conclude that God hath a kindness for the lump —the body of that people; and for the branches —the particular members of it. The Jews are in a sense a holy nation ( Exod. xix. 6 ), being descended from holy parents. Now it cannot be imagined that such a holy nation should be totally and finally cast off. This proves that the seed of believers, as such, are within the pale of the visible church, and within the verge of the covenant, till they do, by their unbelief, throw themselves out; for, if the root be holy, so are the branches. Though real qualifications are not propagated, yet relative privileges are. Though a wise man does not beget a wise man, yet a free man begets a free man. Though grace does not run in the blood, yet external privileges do (till they are forfeited), even to a thousand generations. Look how they will answer it another day that cut off the entail, by turning the seed of the faithful out of the church, and so not allowing the blessing of Abraham to come upon the Gentiles. The Jewish branches are reckoned holy, because the root was so. This is expressed more plainly ( v. 28 ): They are beloved for the fathers' sakes. In this love to the fathers the first foundation of their church-state was laid ( Deut. iv. 37 ): Because he loved they fathers, therefore he chose their seed after them. And the same love would revive their privileges, for still the ancient loving-kindness is remembered; they are beloved for the fathers' sakes. It is God's usual method of grace. Kindness to the children for the father's sake is therefore called the kindness of God, 2 Sam. ix. 3 , 7 . Though, as concerning the gospel (namely, in the present dispensation of it), they are enemies to it for your sakes, that is, for the sake of the Gentiles, against whom they have such an antipathy; yet, when God's time shall come, this will wear off, and God's love to their fathers will be remembered. See a promise that points at this, Lev. xxvi. 42 . The iniquity of the fathers is visited but to the third and fourth generation; but there is mercy kept for thousands. Many fare the better for the sake of their godly ancestors. It is upon this account that the church is called their own olive-tree. Long it had been their own peculiar, which is some encouragement to us to hope that there may be room for them in it again, for old acquaintance-sake. That which hath been may be again. Though particular persons and generations wear off in unbelief, yet there having been a national church-membership, though for the present suspended, we may expect that it will be revived.

(2.) Because of the power of God ( v. 23 ): God is able to graft them in again. The conversion of souls is a work of almighty power; and when they seem most hardened, and blinded, and obstinate, our comfort is that God is able to work a change, able to graft those in that have been long cast out and withered. When the house is kept by the strong man armed, with all his force, yet God is stronger than he, and is able to dispossess him. The condition of their restoration is faith: If they abide not still in unbelief. So that nothing is to be done but to remove that unbelief that is the great obstacle; and God is able to take that away, though nothing less than an almighty power will do it, the same power that raised up Christ from the dead, Eph. i. 19 , 29 . Otherwise, can these dry bones live?

(3.) Because of the grace of God manifested to the Gentiles. Those that have themselves experienced the grace of God, preventing, distinguishing grace, may thence take encouragement to hope well concerning others. This is his argument ( v. 24 ): "If thou wast grafted into a good olive, that was wild by nature, much more shall these that were the natural branches, and may therefore be presumed somewhat nearer to the divine acceptance." This is a suggestion very proper to check the insolence of those Gentile Christians that looked with disdain and triumph upon the condition of the rejected Jews, and trampled upon them; as if he had said, "Their condition, bad as it is, is not so bad as yours was before your conversion; and therefore why may it not be made as good as yours is?" This is his argument ( v. 30, 31 ): As you in times past have not, &c. It is good for those that have found mercy with God to be often thinking what they were in time past, and how they obtained that mercy. This would help to soften our censures of those that still continue in unbelief, and quicken our prayers for them. He argues further from the occasion of the Gentiles' call, that is, the unbelief of the Jews; thence it took rise: " You have obtained mercy through their unbelief; much more shall they obtain mercy through your mercy. If the putting out of their candle was the lighting of yours, by that power of God which brings good out of evil, much more shall the continued light of your candle, when God's time shall come, be a means of lighting theirs again." " That through your mercy they might obtain mercy, that is, that they may be beholden to you, as you have been to them." He takes it for granted that the believing Gentiles would do their utmost endeavour to work upon the Jews—that, when God had persuaded Japhet, Japhet would be labouring to persuade Shem. True grace hates monopolies. Those that have found mercy themselves should endeavour that through their mercy others also may obtain mercy.

13-14. I speak-- "am speaking"

to you Gentiles-- another proof that this Epistle was addressed to Gentile believers. (See on Ro 1:13 ).

I magnify-- "glorify"

mine office-- The clause beginning with "inasmuch" should be read as a parenthesis.

15. For if the casting away of them-- The apostle had denied that they were east away ( Ro 11:1 ); here he affirms it. But both are true; they were cast away, though neither totally nor finally, and it is of this partial and temporary rejection that the apostle here speaks.

be the reconciling of the-- Gentile

world, what shall the receiving of them be, but life from the dead?-- The reception of the whole family of Israel, scattered as they are among all nations under heaven, and the most inveterate enemies of the Lord Jesus, will be such a stupendous manifestation of the power of God upon the spirits of men, and of His glorious presence with the heralds of the Cross, as will not only kindle devout astonishment far and wide, but so change the dominant mode of thinking and feeling on all spiritual things as to seem like a resurrection from the dead.

28-29. As concerning the Gospel they are enemies for your sakes-- that is, they are regarded and treated as enemies (in a state of exclusion through unbelief, from the family of God) for the benefit of you Gentiles; in the sense of Ro 11:11 , 15 .

but as touching, the election-- of Abraham and his seed.

they are beloved-- even in their state of exclusion for the fathers' sakes.

30-31. For as ye in times past have not believed-- or, "obeyed"

God-- that is, yielded not to God "the obedience of faith," while strangers to Christ.

yet now have obtained mercy through-- by occasion of

their unbelief-- (See on Ro 11:11 ; Ro 11:15 ; Ro 11:28 ).

32. For God hath concluded them all in unbelief-- "hath shut them all up to unbelief"

that he might have mercy upon all-- that is, those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews [Fritzsche, Tholuck, Olshausen, De Wette, Philippi, Stuart, Hodge]. Certainly it is not "all mankind individually" [Meyer, Alford]; for the apostle is not here dealing with individuals, but with those great divisions of mankind, Jew and Gentile. And what he here says is that God's purpose was to shut each of these divisions of men to the experience first of an humbled, condemned state, without Christ, and then to the experience of His mercy in Christ.

CHAPTER 15

Then there came to Him, &c. The Scribes of Jerusalem, as being at the very fountain head of faith and religion, arrogated to them selves the right of censuring the doctrine of new teachers, such as Christ was. They sent therefore persons to investigate what His teaching was, that they might animadvert upon it, and bring Him into subjection to themselves. The Scribes prided themselves upon their knowledge of the law, the Pharisees upon their sanctity.

Why do thy disciples, &c. Bread, in this verse, is a common Hebraism for all kinds of food. Observe: Moses, in the old Law, enjoined, by God's command, that the Jews should abstain from contact with the dead bodies of rapacious birds and unclean animals, from lepers and various other persons and things. And if any one touched them accidentally, he was accounted unclean; and was not allowed to enter the Temple until he had performed the ablutions which the law prescribed. And these corporeal washings were enjoined for the purpose of adumbrating to the dense minds of the Jews those spiritual washings of the soul, which are effected by contrition and repentance. (See what I have said on Lev 11:31.)

The Jews then, but especially the Pharisees, who wished to be accounted more religious than other people, made their whole sanctity consist in such outward and frequent washings before their meals, yea even when they were taking their food, as seems to be here intimated. This was why, at the wedding-feast at Cana, there were placed six water-pots for these purificatory purposes. This was why they so frequently washed the cups and basons, out of which they ate and drank, yea even their beds and tables, as may be seen in Mar_7:4. They were thus careful, lest if the vessels out of which they ate were polluted, they should contaminate those who ate out of them. But all this was merely done out of custom, since the law prescribed nothing of the kind.

Observe 2. This excessive scrupulosity of the Jews was little, if indeed at all conducive to piety, or profit, since it kept them wholly intent upon external washings. And so it called off their minds from the interior care and purification of the mind from sin. Neither did God require of them this exceeding anxiety about external lustrations; but seems rather to have discouraged it. (Deu 4:2). Christ therefore being about to put an end to these vain and frivolous, or noxious traditions, and being desirous of directing their whole attention to the purification of the mind, was unwilling to observe these ablutions, or to enjoin them upon His disciples, although He did not say so in express words, in order to avoid the envy and calumnies of the Pharisees.

In vain, therefore, do the heretics object this passage against Catholics, as though it were opposed to Apostolic and Ecclesiastical traditions. For these last are most profitable and spiritual, and were instituted and handed down by the Apostles and their successors for the more perfect observance of the Law of God. The other traditions were Pharisaic, that is futile, erroneous, and contrary to God's Law. Yea, the Scribes even preferred them before the Divine Law, and observed them in place of it. This is plain from the 9th verse. So SS. Jerome, Chrysostom, and others. All this becomes obvious from the Talmudists, who in the book called, The Hundred Benedictions, declare that the hands must be previously washed and wiped, or else the bread which is eaten is judged to be unclean. And water must be presently poured three times upon the hands, first washing the fingers, and then the whole hand. Lastly, it is necessary that in this ablution the left hand should act as a servant to the right. Such were their nugatory triflings. Moreover, the Pharisees, as S. Justin testifies (contra Tryph.), were called Baptists. See S. Epiphan (lib. i. Hæres. 17) where he says that there was a certain sect of Scribes and Pharisees, who used to baptize themselves every day in the year. For this reason they were called Daily Baptists. They thought a man could not live unless he was dipped in water every day, and by this means washed and purified from every fault. There are some Jews among the Rabbies who practise the same rites even at the present day. But this is to live the life of ducks and fishes, rather than of men.

Jesus answered, &c., for the sake of your tradition. Arabic, for the sake of your ordinances. Instead of, for the sake of, some translate, through. But the meaning is the same in both; viz., your traditions set at nought and violate the Law of God. Therefore they are false and impious, and ought not to be observed.

Note the word, your. Your traditions were not instituted by God, or His Saints: nor by the ancient Patriarchs and Prophets. They were only invented in recent times by the Scribes and Pharisees, your predecessors. And you wish to maintain them, not from love and reverence for them, but because ye have come into their place, and because ye would arrogate to yourselves power and authority to ordain similar traditions. But there are Divine and Patriarchal traditions, which must be in every way observed. They are, that the Books of Moses, Isaiah, Jeremiah, Daniel, and the rest of the Prophets are Canonical: that God is One in Essence, Three in Person: that sins are blotted out by true contrition arising from the love of God: that infants are guilty of original sin, and therefore must be cleansed by the Sacrament which God has ordained, and so on. These traditions ye ignore, or make of none effect, 0 ye Scribes; being wholly taken up with your own traditions.

For God hath said. Gr. ε̉νετείλατο, i.e., has commanded. Honour, &c. Honour in this place, as elsewhere in Scripture, signifies not only reverence, but help, almsgiving, sustentation. This is plain from what follows.

And whoso curseth, &c. Arabic, Whoso speaketh an evil word against his father, or his mother. Die the death, i.e., die certainly, and without any hope of pardon. The meaning is, If he who only reviles his father, or his mother in words, is by the Law guilty of death, how much more he who injures them in deed, and deprives them of that sustentation which is due to them by the law of nature, and not only deprives them, but authoritatively teaches others to deprive them of it, as ye do, 0 ye Scribes, by your teaching about Corban, as will be seen in the following verse:

For ye say, &c., profited by me: understand, such a person does well, and shall fulfi1 the law of God. The meaning isWhatsoever gift I shall offer, or vow to God, this shall be profitable; both to myself and to thee, 0 my father, or my mother, in both mind and body. For God, pleased with this gift, shall, in return, liberally bestow gifts upon thee and me, and shall provide for your sustenance. By this manifold and specious semblance of religion and a vow, the Scribes taught that alimony might be refused to parents, if the value of it were offered to God. And they did this to bring gain and profit to themselves. For many of the Scribes and Pharisees were priests, who received the offerings made to God. Now in this matter they were manifestly in error, in that the bond and law of piety, by which children are bound to provide for their parents when poor, is of the law of nature, and therefore every vow, every offering, and all ties ought to yield to it. Thus if anyone devoted his property to God, and his father were to fall into poverty, his property must be given to his father, not to the Church. Yea, a son cannot enter a Religious Order if his parents are in extreme want; and even if he have entered, he is bound, in such a case, to come out of it, in order that he may succour them. So teach D. Thomas, Sylvester, Navarre, Toletus, and other doctors, in their explication of cases arising under the fourth commandment. (The Anglican Fifth). Wherefore S. Augustine, as Possidonius testifies in his life, (c. 14), refused inheritances that were offered by some persons to his Church; because he saw it to be right and just that they should be enjoyed rather by the children, or parents, or relations of the deceased. Some legacies also that were offered by parents he restored to their children, when they desired them. And he added that "legacies ought to be offered rather than required."

Observe: gift in Heb. is קרכן corban, as in Mar_7:11. The word is frequently used in Lev. cap. 1, 2, 3, &c., where lambs, goats, and calves, offered to God are called corban, i.e., an oblation. Hence the Treasury, into which offerings were cast by the people was called corban, or corbana. (See Mat_27:6.) Therefore the covetous Scribes taught the people to offer their property to God and the Temple, and to say to their parents when in want, corban. This was much the same as saying, like the Belgians to poor people, when they ask alms, Godt helpe u; or as the French say, Dieu vous aide. This is a way of saying that they are unwilling or unable to help them themselves. Moreover, by saying corban, they shut their parents' mouths, by instilling into them scruples of conscience, lest they should deprive God of His own corban, His own offering. It was as if they said, this is sacred, it is vowed and dedicated to God. Take care then, my father, that you do not commit a sacrilege, by asking it for your own use. When the parents heard this, they were thunder-struck, and preferred to die of hunger, rather than be sacrilegious towards God.

And honour not, &c These words are best taken as those of the Scribes, rather than of Christ. They gave it as the reason why a child need not succour his parents, that he preferred God to them, and honoured God with the gift which should have been given to them. Whence Mark has, and suffer him no longer to do ought for his father or his mother.

Ye have made void, Gr. ήκυρώσατε, i.e., ye have made obsolete, abrogated. Observe the word your, for there are three kinds of traditions. The first are Divine, being such as God has sanctioned by His command, even though they are not found in Scripture. Such a tradition isthat infants must be baptized. For this is no where written, but is the constant tradition of the Church. The second are Ecclesiastical, which the Church, that is, her pontiffs and prelates have commanded, such as the ceremonies of the Sacraments; also feasts and festivals. And these are not so much human as Divine traditions, because the Church is governed by the Holy Ghost. The third are civil. These are sometimes good, and sometimes bad, because contrary to the law of God; such as these traditions of the Scribes about corban.

And calling the multitude, &c.understand, I will teach you concerning the real purity, or impurity of the soul, that ye may unlearn what the Scribes have taught you, that the soul is made unclean by unclean hands or unclean food.

Not that whichdefiles: Gr. κοινοι̃, i.e., makes common, i.e., defiles. For unclean meats were common to everyone, even to the unclean. But clean meats were only for the clean, for these alone might eat them. Hence common has the same meaning as unclean. This is plain from Acts x. 15. He means, The Scribes teach you, 0 people, that it is not lawful to eat with unwashen hands, because unwashen hands make the food unclean; but unclean food makes the soul unclean, that is, displeasing to God. But they are in error, because not that which from without enters into the mouth defiles the man, but that which comes forth from the mouth, from within, and so from the heart. For sin must be voluntary, or else it is not sin, as S. Augustine says. So, too, virtueif it be not voluntaryis no virtue.

This error of the Scribes originated in what is said in Lev 11., where pork and other unclean meats are called execrable and abominable, and are said to pollute the soul. Whence, in verse Lev_11:42, it is forbidden to pollute the soul with unclean food. And in verse 44 (Lev 11:44) it is said, "Be ye holy (that is, clean in eating), for I am holy"i.e., clean. And shortly afterwards, "Pollute not your souls with any creeping thing by eating it." The Scribes took all these things ignorantly, as though the meats themselves brought pollution on the soul, in that the soul touched them in the stomach, during the process of digestion. But they were in error, because that uncleanness was legal and corporeal, but did not pollute the mind with sin. Food is not capable of sin, but the will alone. Since, therefore, food possesses no sin in itself, how can it infect the soul with sin?

Pythagoras and Plutarch (Tract. de esu carn. et l. viii. Sympos. c. 10) teach that people should abstain from flesh and beans, because they contaminate the soul. The Turks say the same of wine, which is forbidden them in the Koran. Busbequius, the imperial ambassador to the Sultan relates that he saw a Turk who, on wine being offered himwhich he was greedy to drinkraised a great shout. He was asked why he did so. "I am calling out," he said, "to my soul to go down from my stomach into my feet, that it may not be polluted with the wine, forbidden by our law, which I am about to drink." Thus, in the time of Christ and the Apostles, the first heresiarchs (who arose from among the Jews, as Simon Magus, Saturninus, and afterwards Manes, Marcion, and the Encratites) taught that wine and flesh were not created by God, but by the devil, and were therefore, in their own nature, evil and to be avoided. Some of them said that with the flesh of the animal they ate its soul, and that that soul had the gift of reason, and was therefore pious or impious. Hear S. Epiphanius (Hæres. 64): "Manes says that he who eats flesh eats a soul, and is bound to become of like nature with it; so that if he eat a bull, he will become a bull; if he eat pork, he will become a pig." Speaking of these, the Apostle says, imposters shall come, who will teach "to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving." (1Ti_4:3-4.) See what I have there said. Wherefore the heretics wrest this passage against the fasts ordained by the Church. For the Church does not forbid flesh on fast days because flesh is evil in itself, but with the object of restraining gluttony, and of exercising penance and obedience. If, therefore, anyone eats flesh on a fast day, he does not sin on account of the flesh, but on account of his disobedience to the Church. In like manner, if the Jews ate pork or other forbidden food, they polluted their souls, not with the pork, but by their disobedience.

Then His disciples, &c., then, viz., when the multitude being sent away, Christ had come with His disciples into the house. This is plain from Mark vii. 17. Were scandalised, i.e., were offended, because the Pharisees made all their holiness consist in external washings, and such like things.

But he answered, &c., plant, i.e., seed, shrub, tree, by which SS. Hilary and Chrysostom understand doctrine. That is, He means the doctrine of the Pharisees concerning unclean food polluting the soul, shall be by Me confuted and rooted up. But by plant others understand more correctly men. For these were planted by God in Paradise, but being corrupted by the serpent, are planted anew by God with Christ, who is the tree of life. They are planted through faith and grace, and then they bring forth the fruit of good works unto eternal life. Otherwise, they remain barren and corrupt trees, meet to be cast into the fire, as John the Baptist threatened the Pharisees. For they were always the enemies of Christ, and consequently of God the Father. Thus S. Jerome and Origen (Hom. 1. in Jerem.), Maldonatus, and others.

Let them alone, &c. He means, let the Scribes be scandalised. Do not be troubled that they are offended at my doctrine and correction. They themselves are bad. They do not see the light of truth and of faith which I set before them, but in their blindness and error, whereby they make sanctity consist in washing and other external things, they are obstinate and incorrigible; and are leaders of the blind, namely, of the people, to whom they teach this error, and would drag with themselves into the pit of destruction. Wherefore I openly demonstrate this their error to the multitudes who are as yet capable of being enlightened and corrected, that they may beware of it Christ here teaches that the scandal of the Pharisees is to be despised, when, forsooth, anyone is scandalised and offended by his own malice and perverse obstinacy. For, as S. Gregory says, "If offence be taken at the truth, it is better that scandal should arise than the truth be abandoned" (Hom. vii. in Ezek.).

Peter answered, &c. This parable, meaning the one where Christ said, not that which entereth into the mouth, &c.

Without understanding, in not perceiving that purity or impurity consists in things which pertain to the mind, especially in such things as angry words, in cursing and perjury, which proceed out of the heart, through the mouth?

Do ye not understand . . . into the draught, &c. Porphyry, and Julian the Apostate, from these words took occasion to charge Christ with being ignorant of physiology, as S. Jerome tells us. For not all the food which enters into the mouth goeth out into the draught, but the better part of it is converted into the substance of him who eats it, for his nourishment and increase. S. Jerome answers them as follows, "Whilst they attempt to show another's ignorance, they make an exhibition of their own. For although liquid food and light moisture be poured into the body, yet when they have done their office in the veins and limbs, and have passed through the secret passages of the body, which the Greeks call πόρους, they descend to the inferior parts, and go into the draught"

But this statement must be received subject to limitations. For all food, but not the whole of the food, and only with respect to its fæcous portions goes into the draught. The first digestion of the food, and its conversion into chyle takes place in the stomach, from whence those portions which are useless for the purposes of nourishment are emitted into the draught. A second digestion takes place in the liver, where the chyle is converted into blood. A third digestion may be said to take place in the various members of the body, which assimilate the blood received into the veins from the liver and convert it into flesh. Then there is a separation of the useless portions by means of the pores, and they are expelled in the form of sweat. This is why Mark adds, Goeth out into the draught, purging all meats. Christ's meaning therefore isunclean food does not pollute the soul, as the Scribes teach, for what is unclean and impure in the food goeth out into the draught: that therefore which remains is pure, and is converted into pure chyle, blood and flesh. Therefore it cannot defile a man, nor through him, his soul.

This saying of Christ gave rise to the error of the Master of Sentences, who teaches that all men derive from Adam a tiny particle of flesh, and in this manner contract from the same Adam, original sin, in which all have sinned. (Rom 5:12) He says that this particle is self-multiplied, and increased by itselfas though it alone were each man's substancebut not by means of food. For food only warms this particle, but is not its aliment, nor does it increase it, but wholly goes forth into the draught, as Christ here saith. And that this particle alone shall arise at the last day. Hence too he gathers that Christ, although he was born of Adam, yet did not contract from him original sin, because that particle which He derived from Adam was pure, and free from every vice and sin. All this he endeavours to prove from these words of Christ. But he is refuted at length by S. Thomas (1 p. q. ult. art. 1.) For even though Adam had possessed a body as big as a mountain it would not have been large enough to contain as many particles as would be required for each of so many thousands of millions of men who are descended from him. Again those particles must be corruptible, since all flesh soon becomes corrupt. Wherefore the greater portion of the human race derive none of their material part from Adam: yet do they contract from him original sin, because they were reckoned up in him according to natural generation, (causaliter), because they sprung from him, as his children, by continuous descent.

Lastly Œcolampadius impurely and foolishly twists these words of Christ into an argument against the real Presence of the Flesh of Christ, in the Eucharist. He says, "If the Flesh of Christ be our food, then like food it goeth out into the draught which is horrible to think of," But Roffensis answers him (lib. 5. cap.29.) by saying that the Body of Christ in the Eucharist exists in an indivisible and impassible manner, and when we et It, It is not divided, nor altered, nor digested, as common flesh is digested, consequently it has no worthless parts to go out into the draught. For the whole process of digestion and change takes place in the species of bread and wine, not in the Body of Christ.

But that which proceedeth from the mouth, &c.The heart, i.e., the reason and the will, whose symbol, yea, their seat and workshop the heart is. For the heart supplies the vital and animal spirits which are necessary for the intellect in order to understand, and for the will in order to love. Indeed Galen teaches that our common sense (sensus communis), which is directly subservient to the understanding, resides in the heart. Aristotle, with more probability, thinks it resides in the brain. But the heart subserves the brain, and supplies the spirits.

Proceed evil thoughts, &c. As from a fountain water bursts forth, so from the heart i.e., from the will, when it is depraved by luxury, or imbued with anger, there flow out evil thoughts of lust, or revenge. They burst forth in the mouth, by means of speech: and from the mouth they break out into deeds, when we carry our words into action.

These are the thing whisk defile a man, &c. This is the conclusion, setting forth the scope and object of the parable, which is to shew that neither unclean hands, nor unclean or unwashed food defile men but an impure and depraved will alone. From hence it is plain that the Scribes thought that the unclean or unwashed food itself defiled the soul of the eater, as I have said on the second and third verses. For apart from such an idea, Christ does not find fault with the action of washing the hands before meals, considered in itself. For this is a custom which has prevailed amongst all nations from the most ancient times, both for the sake of health, and to put the guests in mind of inward purity.

As Virgil says:

"The bread in baskets servants bring;

Napkins, and water from the spring."

To sit down to table with unwashen hands is considered dirty and boorish, and a cause of disgust to a man's fellow guests. Wherefore in old time, not only Priests, but all the faithful were wont to wash their hands before prayer. Hence the words "Washing pure hands"

(1Ti_2:8).* For formerly the faithful received the Eucharist in their hands, not in their mouth. See what I have there said.

Moraliter. Learn from these words how everyone's heart ought to be prepared, adorned and kept, forasmuch as it is the workshop of all evil and all good, of every vice and every virtue. As that elder said, who is quoted by John Moschus, "Be the doorkeeper of thine heart." And Solomon, "Keep thine heart with all diligence, for out of it are the issues of life and death." (Pro_4:23.)

And Jesus departing from thence, &c. He came into Phœnicia, the capital of which was Tyre, on the borders of the Holy Land; for Tyre was more to the south, Sidon to the north. Many, both from Tyre and Sidon, who were stirred up by the fame of the doctrine and miracles of Christ, flocked to Him in crowds.

And behold a woman of Canaan, &c. A Canaanite, not of Cana in Galilee, but one of the posterity of Canaan, the son of Ham, the son of Noah. The Canaanites were of the seven nations of Palestine. They dwelt near the coast, as appears from Numb. xiii. 29, and were expelled by Joshua, but not entirely. They remained in Phœnicia, that is to say in Tyre and Sidon, which the Hebrews were never able to capture. Sidon, the founder of the city of that name, is called (Gen_10:15.) the first-born of Canaan, the son of Ham. The Canaanites therefore are the same as the Phœnicians. For this reason the LXX, in Jos_5:1. instead of kings of Canaan, translate kings of Phœnicia. Mark (Mar_7:26.) calls this woman, a Syrophœnician, because she was from that part of Phœnicia which borders upon Syria, or rather because Syria includes Phœnicia and all the adjacent countries which lie between the Mediterranean Sea and the river Euphrates. Moreover Mark calls her a Greek. She was called a Greek, although she was a Syrian, because in the New Testament especially by S. Paul, all Gentiles are called Greeks. (See Rom 1:17. Gal 3:28.). This was because of the wide extension of the Greek language, which in time became extended to Syria.

Cried aloud. A loud voice is a sign of earnestness and desire. Have mercy upon me, that is upon my daughter, whom I love as myself. Her torture is my torture. Yea, rather would I be tormented myself, than behold her tormented. If you will have mercy upon her by her deliverance from the devil, it will be the same as though you had shown mercy unto me. Parents have greater love for their offspring than children have for their parents.

Son of David, i.e., 0 thou Messiah, whose special work it is to have pity upon the wretched, and to cast out of them the demons, and to restore men to themselves and to God, even as the Prophets have foretold, and the Jews proclaim with united voice. This woman of Canaan knew that Christ was Messiah, partly by common report, partly by a Divine instinct.

Vexed by a devil: Arab. has an evil demon. For the devil torments, tears, excruciates the members of such as he possesses to their own great pain, and the horror of the beholders. He afflicts their souls with dreadful phantasms and spectres, and with griefs and fears. For the devil has an intense hatred against God, and consequently against man, who is the image of God. And so he injures and torments him to the utmost of his power.

The woman does not add, Come and deliver her. She only represents her affliction to Christ. She leaves the rest to His providence and His love. In this she shows her marvellous resignation, and her confidence in Christ.

He answered her not, &c. That He might prove and augment her faith, hope, humility and constancy: and, as S. Chrysostom says, that he might set her as an example to others.

And His disciples . . . Send her away, i.e., by giving her what he asks, the deliverance of her daughter. She crieth after us. Deliver her from the pain and labour of following our footsteps, and us from the misery of hearing her, lest she deafen us. But, "from the pleading and fervent heart, groans unutterable are emitted, whereby Christ is soothed, as with sweet music," says S. Augustine.

You may observe, Mark says, she came into the house, and there fell at the feet of Christ. S. Augustine says (de consens. Evang. l. ii. c. 49), that she first came to Christ in the house, as Mark relates, and that afterwards when He went out of the house she followed Him, and continued to beseech Him. But it seems more probable that she first met Christ in the way, and afterwards made supplication to Him in the house.

But he said . . . lost sheep: Vulg. sheep which have perished. Arab. wandering sleep. Syriac sheep which have wandered from the house of Israel. It was as though He said. To the Israelites alone Christ was promised, that they should be His flock, that I as their shepherd in bodily presence, should feed them alone. Whence Christ is called by S. Paul, "the Minister of the circumcision," i.e., of the Jews. (Rom. xv. 8.)

She came and worshipped Him, &c., i.e., knelt down before Christ. When this woman of Canaan was rejected by Christ, she did not stand back, nor cast away hope. She persisted more eagerly, she was more hopeful, she cried more loudly. And by this her constancy and perseverance she deserved to be heard. For God, when He is invoked, often does not answer at first, in order that he who is praying may be yet more earnest. For God will refuse nothing to those who persevere, as is plain from the example of this woman. For, "she was persistent in prayers, wise in her answers, faithful in her words." says S. Ambrose.

He answered, it is not meet, Gr. καλὸν, that is, fair, becoming. Christ speaks after the manner of the Jews, who were wont to call the Gentiles, as being vilest idolators, dogs. This is the second repulse of the Canaanitish woman by Christ and sterner than the first. He pricks her, as it were, by calling her a dog, to whom it is customary to throw crusts of bread. By bread He means not corporeal, but spiritual bread, namely the grace of the Gospel and of His miracles. For these were promised to the Jews alone, as to sons of God. Mark adds that Christ said, suffer the children first to be filled. In like manner Christ often humbles and mortifies holy souls, that they may ask yet more humbly and ardently, that they may obtain. Wisely says S. Chrysostom (Hom. 30 in Gen.) "Whether we obtain what we ask, or do not obtain, let us persevere always in prayer. And let us give thanks, not only when we obtain, but even when we suffer a repulse. For when God denies us anything, it is no less a favour than if He granted it. For we know not as He knows what is good for us."

But she said, yea Lord, &c. She means to say, "It is altogether true what Thou sayest, 0 My Saviour. I acknowledge that I am a worthless dog, and not worthy that the children's bread should be given to me, who am a Gentile. Yet the dogs and the curs (in Greek the word is the same, κυνάρια) are wont to eat the crumbs of bread which fall from the tables of their master's children. Nourish me then as Thy dog. I cannot leave my master's table. You cannot drive me from Thee either by rough words or by blows. I will not leave Thee, until thou give me what I ask. Give me therefore, 0 most merciful Lord, only a crumb, give me this least favour of my daughter's health. Let this one crumb fall among us Gentiles, and I will gather it up." She presses Christ prudently, convincingly, and yet modestly by His own words; and by her humble faith and reasoning conquers Him willing to be conquered by her prayer, says S. Chrysostom; and S. Jerome says, "'I know,' are her words, 'that I do not deserve children's bread, nor to receive whole food, nor can I sit at the table with the father, but I am contented with the leavings of the dogs.'"

Moraliter: Contemplate the ideal of perfect prayer, and imitate it. This woman of Canaan teaches us to pray. 1. With great humility, in that she acknowledges herself to be a dog. 2. With faith, because she calls Christ the son of David, i.e., the Messiah, the God and Saviour promised to the Jews. 3. With modesty because she sets before Christ the right of dogs and her own misery; yet does she not draw from thence the conclusion that Christ should heal her daughter, but leaves that to Him. 4. With prudence, in that she takes hold of Christ by His own words, and gently turns His reasoning against Himself, into an argument for obtaining her desire. 5. With reverence, with religion and devotion, because she made her supplication on her knees. 6. With resignation in that she did not say, "Heal my daughter," but "help me," in the manner which shall seem to Thee best. 7. With confidence, because although a Gentile, she had a firm hope that she would be heard by Christ. 8. With ardour. 9. With charity, in that she made intercession for her daughter, as if she were anxious for herself, saying, help me. 10. With constance and perseverance, in that she persisted when she was twice repulsed and became yet more earnest in prayer. Truly says Chrysologus (Serm. 100.) "Deservedly is she adopted as a daughter, and raised to the table, who in her humility placed herself beneath the table." S. Laurence Justinian, the first Patriarch of Venice imitated this woman, who prayed thus to God when he was at the point of death. "I dare not ask for a seat among the happy spirits, who behold the Holy Trinity. Nevertheless Thy creature asks for some portion of the crumbs of Thy most holy table. It shall be more than enough for me, 0 how much more than enough! if Thou wilt not refuse some little place to this Thy poor servant beneath the feet of the least of Thine elect."

Then Jesus, &c. Mark has, for this saying go thy way, the devil is gone out of thy daughter. Christ would not restrain any longer His admiration, but cried out as it were with wonder, 0 woman great is thy faith. As S. Chrysostom says, He would adorn her with a shining crown. Let it be done to thee as thou wilt, i.e., what thou askest. These words says Chrysostom are like those in the first chapter of Genesis. Let there be a firmament, and it was done. Whence it follows, her daughter was healed. See here the efficacy of fervent prayer, as Jacob wrestled with the angel and overcame him, and obtained the blessing which he asked. Therefore was he called Israel, that is, having power with God. Prayer therefore makes us Israels, having power with God.

Tropologically, the daughter vexed by a devil is a soul that is tempted and polluted by sin, which ought to distrust its own strength and trust in Christ. It ought to invoke Him with humility, acknowledging itself a dog (that is, a vile sinner), yet not so as to despair of pardon. It becomes a great physician to cure great diseases, and the great God to do great works, and the great Christ to sanctify and save great sinners.

Allegorically, this daughter is the Gentile Church. The Jews, who were formerly the children, because of their unbelief in Christ became as dogs, according to the words, "Many dogs are come about me" (Ps. xxii. 16); but the Gentiles, which were dogs, have been made children, and eat at Christ's table the bread of the Eucharist and the hidden meaning of Scripture, as it were the marrow and fatness of the wheat. So S. Jerome.

And her daughter, &c. Mark has, she found the child lying upon a bed, taking rest, securely and joyfully. The sinful soul, when delivered by the pardoning grace of Christ rests upon the bed of a tranquil, serene, and joyful conscience.

And when Jesus had passed over, &c. As S. Jerome says, "He went up into a mountain, that, like a bird, He might stir up His tender young ones to fly." And Rabanus: "That He might lift up His hearers to meditate upon supernal and heavenly things. He sat down, that He might show rest is only to be sought for in things above."

And there came to Him, &c. The Gloss explains mystically thus"The dumb are those who do not praise God. The blind are those who do not understand the way of life. The lame are those who do not go along the straight road of good works." Excellently says blessed Peter Chrysologus (Serm. 50): "Christ came to take our infirmities, and to give us His strength; to seek things human, to give things divine; to receive injuries, to confer dignities; to bear wearisomeness, to bestow healing. For the physician, who does not bear with infirmities, knows not how to heal. And he who is not weak with the weak, cannot make the weak strong."

They glorified Me God of Israel, because He had shown unto them Messias, the worker of so many blessings and miracles.

But Jesus, having called His disciples, &c. "For he would," says S. Jerome, "feed those whom He had healed." Thus perfect were Christ's works of mercy, and He would teach us to do likewise. I have compassion, Greek, σπλαγχνίζομαι, Hebrew אני מרתם ani merachemi.e., I am moved and have pity in my inward bowels upon this multitude, who are suffering hunger for My sake; for they have followed Me fasting for three whole days. See here the burning desire of the people after Christ. They were so intent upon His doctrine that they even forgot their food. Moreover, Christ takes care of, first their souls, then their bodies. Let a prelate and a pastor do the same. It belongs to Christ's providence to fulfil His own declaration, "Seek first the kingdom of God and His righteousness, and all these things shall be added unto you." Thus S. Charles Borromæo, forgetful of himself, devoted himself wholly to the service of his people. At the time of the forty hours' prayer, he spent the whole of the forty hours in church, preaching, praying, and celebrating, without sleep or food, as is related in his Life. So intent was his mind upon God, that he did not feel hunger. He fed upon faith and charity, according to the saying of Christ to the Samaritan woman: "My meat is to do the will of Him that sent Me and to finish His work."

They have continued with Me, &c. "Although," says S. Chrysostom, "when they came, they had food, yet it was now consumed. Wherefore He did not do this miracle on the first, or the second day, but on the third, when nothing was left, that they first being in need might receive with larger desire what was done."

And His disciples, &c. The Arabic is, whence shall we find bread in the desert which shall satisfy this multitude?

And Jesus said, &c. Syriac, a small quantity of little fishes.

Mystically. S. Bernard in his sermon on the Seven Loaves takes them to mean the seven gifts of God. "The first loaf," he says, "is the word of God, in which is the life of men, as He Himself testifies. The second loaf is obedience: since My food, He says, is to do the will of God. The third 1oaf is holy meditation, concerning which it is written, cogitation shall preserve thee. (Vulg.) In another place it seems to be called the bread of life and understanding. The fourth loaf is the weeping of those who pray. The fifth is the labour of repentance. The sixth loaf is the pleasant unanimity of companions. It is a loaf formed of many grians, leavened with the wisdom of God. The seventh loaf is the Eucharist. For the bread, He says, which I give, is My flesh, for the life of the world." The same S. Bernard in a subsequent sermon interprets the seven loaves of the mercies of God. The first mercy, he says is that He hath preserved me from many sins, into which I should otherwise have fallen. The second, that He hath overlooked the sinner and his sins. The third that he has excited me to repentance; the fourth, that He hath received the penitent to favour. The fifth, that He hath given grace that I should not fall back into my former sins. The sixth, that He hath given the gift of good living. The seventh, that He hath given to me unworthy, to venture to hope for Heaven.

And they all ate, and were filledseven basketsas many as there were loaves. As much bread remained as there was offered to Christ at the first, indeed more, since each basket (sporta) which is an ordinary load for a man, as carried in the hand, would contain more than one loaf. Indeed Francis Lucas is of opinion that a sporta (σπυρίδα) contained two cophini; and was a load for two. The Arabic, however, for seven sportæ, translates seven cophini. Christ wished the fragments and the crumbs to be collected, both in memory of the miracle, and that nothing of God's gifts should be lost, and also that He might teach us to be careful, and to use God's creatures and food with frugality. From this command of Christ it is a constitution in some religious orders that everyone should collect his own crumbs in a dish. Hear what is related in the Life of S. Odo, Abbot of Cluny. "All carefully collected the crumbs when the bread was cut, and received them with a benediction before the end of the lection. When the lesson was finished no one ventured to take either these crumbs or any other food. They looked upon the crumbs as more holy than other food on account of the miracle." This miracle is also related of a monk at the point of death, who had not ate his crumbs according to the custom, when he was in health, but suffered them to fall from the table; the devil often showed a little bag full of crumbs, and terrified the man, and forced him to cross himself and cry out. From that day forward the crumbs were collected with great care. Another miracle is related that the crumbs in the hands of a certain religious, who had carefully preserved them, were turned into pearls, which were afterwards made into an ornament for the Church. S. Francis in a vision beheld himself collecting the crumbs of bread; and being ordered from Heaven to make them all into one host, and distribute it amongst the brethren, he saw those who refused it, marked with leprosy. By and bye he received from God the following explanation of his vision: the crumbs are the words of the Gospel, the host is the Rule, the leprosy is iniquity.

And when He had sent away the multitude . . . in to the parts of Magdala. The Vulgate has Magedan. Magedan is a town beyond the sea of Galilee, near Gerasa. The district is now called Magedena, says S. Jerome (locis Hebr.). Mark (Mar_8:10), instead of Magedan has Dalmanutha, either because the place had two names, as S. Augustine thinks, and some codices of Mark have Magedan instead of Dalmanutha; or rather because there were two places or towns near one another, and Christ came to the confines of both when He came to the shore which pertained to each town. Some persons are mistaken in thinking Magedan to be the same as Megiddo, where king Josiah was slain. Megiddo is on this side the Sea of Galilee, and far distant from Magedan. It is nigh the brook Kishon, and borders on Cæsarea and the Mediterranean. This verse belongs to the following chapter; for it was at Magedan the Scribes asked for a sign from Heaven.

* Our author here seems to have read lavantes washing, for levantes lifting up, (Trans) - Return to the place

Then Jesus went thence, and departed into the coasts of Tyre and Sidon.22. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, "Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil."23. But he answered her not a word. And his disciples came and besought him, saying, "Send her away; for she crieth after us."24. But he answered and said, "I am not sent but unto the lost sheep of the house of Israel."25. Then came she and worshipped him, saying, "Lord, help me."26. But he answered and said, "It is not meet to take the children’s bread, and to cast it to dogs."27. And she said, "Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table."28. Then Jesus answered and said unto her, "O woman, great is thy faith: be it unto thee even as thou wilt." And her daughter was made whole from that very hour.

Leaving the Scribes and Pharisees and those cavillers, He passes into the parts of Tyre and Sidon, that He may heal the Tyrians and Sidonians; "And Jesus went thence, and departed into the coasts of Tyre and Sidon."

Tyre and Sidon were Gentile towns, for Tyre was the metropolis of the Chananaeans, and Sidon the boundary of the Chananaeans towards the north.

It should be observed, that when He delivered the Jews from the observance of meats, He then also opened the door to the Gentiles, as Peter was first bidden in the vision to break this law, and was afterwards sent to Cornelius. But if any should ask, how it is that He bade His disciples "go not into the way of the Gentiles," and yet now Himself walks this way; we will answer, first, that that precept which He had given His disciples was not obligatory on Him; secondly, that He went not to preach, whence Mark even says, that He purposely concealed Himself.

He went that He might heal them of Tyre and Sidon; or that He might deliver this woman’s daughter from the daemon, and so through her faith might condemn the wickedness of the Scribes and Pharisees. Of this woman it proceeds; "And, behold, a woman, a Chananite, came out from those parts."

The Evangelist says that she was a Chananaean, to shew the power of Christ’s presence. For this nation, which had been driven out that they might not corrupt the Jews, now shewed themselves wiser than the Jews, leaving their own borders that they might go to Christ. And when she came to Him, she asked only for mercy, as it follows, "She cried unto Him, saying, Have mercy on me, Lord, thou Son of David."

The great faith of this Chananaean woman is herein shewed. She believes Him to be God, in that she calls Him "Lord;" and man, in that she calls Him "Son of David." She claims nothing of her own desert, but craves only God’s mercy. And she says not, Have mercy on my daughter, but "Have mercy on me;" because the affliction of the daughter is the affliction of the mother. And the more to excite His compassion, she declares to Him the whole of her grief, "My daughter is sore vexed by a daemon;" thus unfolding to the Physician the wound, and the extent and nature of the disease; its extent, when she says "is sore vexed;" its nature, "by a daemon."

Note the wisdom of this woman, she went not to men who promised fair, she sought not useless bandages, but leaving all devilish charms, she came to the Lord. She asked not James, she did not pray John, or apply to Peter, but putting herself under the protection of penitence, she ran alone to the Lord. But, behold, a new trouble. She makes her petition, raising her voice into a shout, and God, the lover of mankind, answers not a word.

Not from pharisaical pride, or the superciliousness of the Scribes, but that He might not seem to contravene His own decision, "Go not into the way of the Gentiles." For He was unwilling to give occasion to their cavils, and reserved the complete salvation of the Gentiles for the season of His passion and resurrection.

And by this delay in answering, He shews us the patience and perseverance of this woman. And He answered not for this reason also, that the disciples might petition for her; shewing herein that the prayers of the Saints are necessary in order to obtain any thing; as it follows, "And his disciples came unto him, saying, Send her away, for she crieth after us."

The disciples, as yet ignorant of the mysteries of God or moved by compassion, beg for this Chananaean woman; or perhaps seeking to be rid of her importunity.

A question of discrepancy is raised upon this, that Mark says the Lord was in the house when the woman came praying for her daughter. Indeed Matthew might have been understood to have omitted mention of the house, and yet to have been relating the same event; but when he says, that the disciples suggested to the Lord, "Send her away, for she crieth after us," he seems to indicate clearly that the woman raised her voice in supplication, in following the Lord who was walking.

We must understand then, that, as Mark writes, she entered in where Jesus was, that is, as he had noticed above, in the house; then, that as Matthew writes, "He answered her not a word," and during this silence of both sides, Jesus left the house; and then the rest follows without any discordance.

I judge that the disciples were sorry for the woman’s affliction, yet dared not say ’Grant her this mercy,’ but only "Send her away," as we, when we would persuade any one, oftentimes say the very contrary to what we wish.

"He answered and said, I am not sent but to the lost sheep of the house of Israel."

He says that He is not sent to the Gentiles, but that He is sent first to Israel, so that where they would not receive the Gospel, the passing over to the Gentiles might have just cause.

In this way also He was sent specially to the Jew, because He taught them by His bodily presence.

And He adds "of the house of Israel," with this design, that we might rightly interpret by this place that other parable concerning the stray sheep.

But when the woman saw that the Apostles had no power, she became bold with commendable boldness; for before she had not dared to come before His sight; but, as it is said, "She crieth after us." But when it seemed that she must now retire without being relieved, she came nearer, "But she came and worshipped him."

Note how perseveringly this Chananaean woman calls Him first "Son of David," then "Lord," and lastly "came and worshipped him," as God.

The Jews were born sons, and brought up by the Law in the worship of one God. The bread is the Gospel, its miracles and other things which pertain to our salvation. It is not then meet that these should be taken from the children and given to the Gentiles, who are dogs, till the Jews refuse them.

The Gentiles are called dogs because of their idolatry; who, given to the eating of blood, and dead bodies, turn to madness.

Observe this woman’s prudence; she does not dare to contradict Him, nor is she vexed with the commendation of the Jews, and the evil word applied to herself; "But she said, Yea, Lord, yet the dogs eat of the crumbs which fall from their masters’ table." He said, "It is not good;" she answers, ’Yet even so, Lord;’ He calls the Jews children, she calls them masters; He called her a dog, she accepts the office of a dog; as if she had said, I cannot leave the table of my Lord.

Wonderful are shewn the faith, patience, and humility of this woman; faith, that she believed that her daughter could be healed; patience, that so many times overlooked, she yet perseveres in her prayers; humility, that she compares herself not to the dogs, but to the whelps.

I know, she says, that I do not deserve the children’s bread, and that I cannot have whole meat, nor sit at the table with the master of the house, but I am content with that which is left for the whelps, that through humble fragments I may come to the amplitude of the perfect bread.

. This was the cause why Christ was so backward, that He knew what she would say, and would not have her so great excellence hid; whence it follows, "Then Jesus answered and said unto her, O woman, great is thy faith, be it unto thee according to thy will."

Observe how the woman herself had contributed not a little to her daughter’s healing; and therefore Christ said not unto her, ’Let thy daughter be healed,’ but, "Be it unto thee according to thy will;" that you may perceive that she had spoken in sincerity, and that her words were not words of flattery, but of abundant faith.

And this word of Christ is like that word which said, "Let there be a firmament." [ Gen 1:6 ] and it was made; so here, "And her daughter was made whole from that hour."

Observe how she obtains what the Apostles could not obtain for her; so great a thing is the earnestness of prayer. He would rather that we should pray for our own offences ourselves, than that others should pray for us.

In these words is given us a pattern of catechizing and baptizing children; for the woman says not ’Heal my daughter,’ or ’Help her,’ but, "Have mercy upon me, and help me." Thus there has come down in the Church the practice that the faithful are sponsors to God for their young children, before they have attained such age and reason that they can themselves make any pledge to God. So that as by this woman’s faith her daughter was healed, so by the faith of Catholics of mature age their sins might be forgiven to infants.

Allegorically; This woman figures the Holy Church gathered out of the Gentiles. The Lord leaves the Scribes and Pharisees, and comes into the parts of Tyre and Sidon; this figures His leaving the Jews and going over to the Gentiles. This woman came out of her own country, because the Holy Church departed from former errors and sins.

And the daughter of this Chananaean I suppose to be the souls of believers, who were sorely vexed by a daemon, not knowing their Creator, and bowing down to stones.

Thus of whom the Lord speaks as children are the Patriarchs and Prophets of that time. By the table is signified the Holy Scripture, by the fragments the best precepts, or inward mysteries on which Holy Church feeds; by the crumbs the carnal precepts which the Jews keep. The fragments are said to be eaten under the table, because the Church submits itself. humbly to fulfilling the Divine commands.

But the whelps eat not the crust only, but the crumbs of the children’s bread, because the despised among the Gentiles on turning to the faith, seek out in Scripture not the outside of the letter, but the spiritual sense, by which they may be able to profit in good acts.

Wonderful change of things! Once Israel the son, and we the dogs; the change in faith has led to a change in the order of our names. Concerning them is that said, "Many dogs have come about me; [ Psa 22:16 ] while to us is said, as to this woman, "Thy faith hath made thee whole.

Great indeed was her faith; for the Gentiles, neither trained in the Law, nor educated by the words of the Prophets, straightway on the preaching of the Apostles obeyed with the hearing of the ear, and therefore deserved to obtain salvation.

And if the Lord delays the salvation of a soul at the first tears of the supplicating Church, we ought not to despair, or to cease from our prayers, but rather continue them earnestly.

And that to heal the Centurion’s servant, and the daughter of this Chananaean woman, He does not go to their houses, signifies that the Gentiles, among whom He himself went not, should be saved by His word. That these are healed on the prayer of their parents, we must understand of the Church, which is at once mother and children; the whole body of those who make up the Church is the mother, and each individual of that body is a son of that mother.

Also whosoever has his conscience polluted with the defilement of any sin, has a daughter sorely vexed by a daemon. Also whosoever has defiled any good that he has done by the plague of sin, has a daughter tossed by the furies of an unclean spirit, and has need to fly to prayers and tears, and to seek the intercessions and aids of the saints.

Confines of Tyre. It perhaps may be asked, why Jesus went among the Gentiles, when he had commanded his apostles to avoid those countries? One reason may be, that our Saviour was not subject to the same rules he gave his disciples; another reason may be brought, that he did not go then to preach; hence St. Matthew observes that he kept himself retired. (St. John Chrysostom) --- Tyre and Sidon were both situated on the Mediterranean sea, about 20 miles distant from each other, and the adjoining country to the west and north of Galilee was called the coast or territories of Tyre and Sidon. The old inhabitants of this tract were descendants of Chanaan, (for Sidon was his eldest son) and continued in possession of it much longer than they did of any other part of the country. The Greeks called it Phœnicia; and when, by right of conquest, it became a province of Syria, it took the name of Syrophœnician and Gentile; as being both by religion and language a Greek.

It is probable that woman first cried out before the door, and assembled a crowd, and then went into the house. Have mercy on me. The great faith of the Chanaanæan woman is justly extolled. She believed him to be God, whom she calls her Lord, and him a man, whom she styles the Son of David. She lays no stress upon her own merits, but supplicates for the mercy of God; neither does she say, have mercy on my daughter, but have mercy on me. ... To move him to compassion, she lays all her grief and sorrow before him in thee afflicting words: my daughter is grievously afflicted by a devil. (Glossa.)

He answered her not. It must not be supposed that our Saviour refused to hear the woman through any contempt, but only to shew that his mission was in the first instance to the Jews; or to induce her to ask with greater earnestness, so as to deserve more ample assistance. (Denis the Carthusian)

And to cast it to the dogs; i.e. to Gentiles, sometimes so called by the Jews. (Witham) --- The diminutive word Greek: Kunarios, or whelp, is used in both these verses in the Septuagint. Our Lord crosses the wishes of the Chanaanæan, not that he intended to reject her, but that he might bring to light the hidden and secret treasure of her virtue. Let us admire not only the greatness of her faith, but likewise the profoundness of her humility; for when our Saviour called the Jews children, so far from being envious or another's praise, she readily answers, and gives them the title of lords; and when Christ likened her to a dog, she presently acknowledges the meanness of her condition. (St. John Chrysostom, hom. liii.) He refused at first to listen to her petition, says the same saint, to instruct us with what faith, humility, and perseverance we ought to pray. To make his servants more sensible of his mercy, and more eager to obtain it, he often appears to pay no attention to their prayers, till he had exercised them in the virtues of humility and patience. Ask, and you shall receive; knock, and it shall be opened to you. (Haydock)

Be it done. Inn the beginning God said, Let there be light, and there was light; here Jesus Christ says, let it be done, &c. and her daughter was healed from that hour. So powerful with God is earnest and fervent prayer. (St. John Chrysostom, hom. liii.)

21 Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. 23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. 24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel. 25 Then came she and worshipped him, saying, Lord, help me. 26 But he answered and said, It is not meet to take the children's bread, and to cast it to dogs. 27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters' table. 28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

We have here that famous story of Christ's casting the devil out of the woman of Canaan's daughter; it has something in it singular and very surprising, and which looks favourably upon the poor Gentiles, and is an earnest of the mercy which Christ had in store for them. Here is a gleam of that light which was to lighten the Gentiles, Luke ii. 32 . Christ came to his own, and his own received him not; but many of them quarrelled with him, and were offended in him; and observe what follows, v. 21 .

I. Jesus went thence. Note, Justly is the light taken from those that either play by it, or rebel against it. When Christ and his disciples could not be quiet among them, he left them, and so left an example to his own rule ( ch. x. 14 ), Shake off the dust of your feet. Though Christ endure long, he will not always endure, the contradiction of sinners against himself. He had said ( v. 14 ), Let them alone, and he did so. Note, Wilful prejudices against the gospel, and cavils at it, often provoke Christ to withdraw, and to remove the candlestick out of its place. Acts xiii. 46 , 51 .

II. When he went thence, he departed into the coasts of Tyre and Sidon; not to those cities (they were excluded from any share in Christ's mighty works, ch. xi. 21, 22 ), but into that part of the land of Israel which lay that way: thither he went, as Elias to Sarepta, a city of Sidon ( Luke iv. 26 ); thither he went to look after this poor woman, whom he had mercy in reserve for. While he went about doing good, he was never out of his way. The dark corners of the country, which lay most remote, shall have their share of his benign influences; and as now the ends of the land, so afterward the ends of the earth, shall see his salvation, Isa. xlix. 6 . Here it was, that this miracle was wrought, in the story of which we may observe,

1. The address of the woman of Canaan to Christ, v. 22 . She was a Gentile, a stranger to the commonwealth of Israel; probably one of the posterity of those accursed nations that were devoted by that word, Cursed be Canaan. Note, The doom of political bodies doth not always reach every individual member of them. God will have his remnant out of all nations, chosen vessels in all coasts, even the most unlikely: she came out of the same coasts. If Christ had not now made a visit to these coasts, though the mercy was worth travelling far for, it is probable that she had never come to him. Note, It is often an excitement to a dormant faith and zeal, to have opportunities of acquaintance with Christ brought to our doors, to have the word nigh us.

Her address was very importunate, she cried to Christ, as one in earnest; cried, as being at some distance from him, not daring to approach too near, being a Canaanite, lest she should give offence. In her address,

(1.) She relates her misery; My daughter is grievously vexed with a devil, kakos daimonizetai — She is ill-bewitched, or possessed. There were degrees of that misery, and this was the worst sort. It was common case at that time, and very calamitous. Note, The vexations of children are the trouble of parents, and nothing should be more so than their being under the power of Satan. Tender parents very sensibly feel the miseries of those that are pieces of themselves. "Though vexed with the devil, yet she is my daughter still." The greatest afflictions of our relations do not dissolve our obligations to them, and therefore ought not to alienate our affections from them. It was the distress and trouble of her family, that now brought her to Christ; she came to him, not for teaching, but for healing; yet, because she came in faith, he did not reject her. Though it is need that drives us to Christ, yet we shall not therefore be driven from him. It was the affliction of her daughter, that gave her this occasion of applying to Christ. It is good to make the afflictions of others our own, in sense and sympathy, that we may make them our own, in improvement and advantage.

(2.) She requests for mercy; Have mercy on me, O Lord, thou Son of David, she owns him to be the Messiah: that is the great thing which faith should fasten upon, and fetch comfort from. From the Lord we may expect acts of power: he can command deliverances; from the Son of David we may expect all the mercy and grace which were foretold concerning him. Though a Gentile, she owns the promise made to the fathers of the Jews, and the honour of the house of David. The Gentiles must receive Christianity, not only as an improvement of natural religion, but as the perfection of the Jewish religion, with an eye to the Old Testament.

Her petition is, Have mercy on me. She does not limit Christ to this or that particular instance of mercy, but mercy, mercy is the thing she begs: she pleads not merit, but depends upon mercy; Have mercy upon me. Mercies to the children are mercies to the parents; favours to ours are favours to us, and are so to be accounted. Note, It is the duty of parents to pray for their children, and to be earnest in prayer for them, especially for their souls; "I have a son, a daughter, grievously vexed with a proud will, an unclean devil, a malicious devil, led captive by him at his will; Lord, help them. " This is a case more deplorable than that of a bodily possession. Bring them to Christ by faith and prayer, who alone is able to heal them. Parents should look upon it as a great mercy to themselves, to have Satan's power broken in the souls of their children.

2. The discouragement she met with in this address; in all the story of Christ's ministry we do not meet with the like. He was wont to countenance and encourage all that came to him, and either to answer before they called, or to hear while they were yet speaking; but here was one otherwise treated: and what could be the reason of it? (1.) Some think that Christ showed himself backward to gratify this poor woman, because he would not give offence to the Jews, by being as free and forward in his favour to the Gentiles as to them. He had bid his disciples not go into the way of the Gentiles ( ch. x. 5 ), and therefore would not himself seem so inclinable to them as to others, but rather more shy. Or rather, (2.) Christ treated her thus, to try her; he knows what is in the heart, knew the strength of her faith, and how well able she was, by his grace, to break through such discouragements; he therefore met her with them, that the trial of her faith might be found unto praise, and honour, and glory, 1 Pet. i. 6, 7 . This was like God's tempting Abraham ( Gen. xxii. 1 ), like the angel's wrestling with Jacob, only to put him upon wrestling, Gen. xxxii. 24 . Many of the methods of Christ's providence, and especially of his grace, in dealing with his people, which are dark and perplexing, may be explained with the key of this story, which is for that end left upon record, to teach us that there may be love in his face, and to encourage us, therefore, though he slay us, yet to trust in him.

Observe the particular discouragements given her:

[1.] When she cried after him, he answered her not a word, v. 23 . His ear was wont to be always open and attentive to the cries of poor supplicants, and his lips, which dropped as the honeycomb, always ready to give an answer of peace; but to this poor woman he turned a deaf ear, and she could get neither an alms nor an answer. It was a wonder that she did not fly off in a fret, and say, "Is this he that is so famed for clemency and tenderness? Have so many been heard and answered by him, as they talk, and must I be the first rejected suitor? Why so distant to me, if it be true that he hath stooped to so many?" But Christ knew what he did, and therefore did not answer, that she might be the more earnest in prayer. He heard her, and was pleased with her, and strengthened her with strength in her soul to prosecute her request ( Ps. cxxxviii. 3 ; Job xxiii. 6 ), though he did not immediately give her the answer she expected. By seeming to draw away the desired mercy from her, he drew her on to be so much the more importunate for it. Note, Every accepted prayer is not immediately an answered prayer. Sometimes God seems not to regard his people's prayers, like a man asleep or astonished ( Ps. xliv. 23 ; Jer. xiv. 9 ; Ps. xxii. 1, 2 ); nay, to be angry at them ( Ps. lxxx. 4 ; Lam. iii. 8, 44 ); but it is to prove, and so to improve, their faith, and to make his after-appearances for them the more glorious to himself, and the more welcome to them; for the vision, at the end, shall speak, and shall not lie, Heb. ii. 3 . See Job xxxv. 14 .

[2.] When the disciples spake a good word for her, he gave a reason why he refused her, which was yet more discouraging.

First, It was some little relief, that the disciples interposed on her behalf; they said, Send her away, for she crieth after us. It is desirable to have an interest in the prayers of good people, and we should be desirous of it. But the disciples, though wishing she might have what she came for, yet therein consulted rather their own ease than the poor woman's satisfaction; " Send her away with a cure, for she cries, and is in good earnest; she cries after us, and is troublesome to us, and shames us." Continued importunity may be uneasy to men, even to good men; but Christ loves to be cried after.

Secondly, Christ's answer to the disciples quite dashed her expectations; " I am not sent, but to the lost sheep of the house of Israel; you know I am not, she is none of them, and would you have me go beyond my commission?" Importunity seldom conquers the settled reason of a wise man; and those refusals are most silencing, which are so backed. He doth not only not answer her, but he argues against her, and stops her mouth with a reason. It is true, she is a lost sheep, and hath as much need of his care as any, but she is not of the house of Israel, to whom he was first sent ( Acts iii. 26 ), and therefore not immediately interested in it, and entitled to it. Christ was a Minister of the circumcision ( Rom. xv. 8 ); and though he was intended for a Light to the Gentiles, yet the fulness of time for that was not now come, the veil was not yet rent, nor the partition-wall taken down. Christ's personal ministry was to be the glory of his people Israel; "If I am sent to them, what have I to do with those that are none of them." Note, It is a great trial, when we have occasion given us to question whether we be of those to whom Christ was sent. But, blessed be God, no room is left for that doubt; the distinction between Jew and Gentile is taken away; we are sure that he gave his life a ransom for many, and if for many, why not for me?

Thirdly, When she continued her importunity, he insisted upon the unfitness of the thing, and gave her not only a repulse, but a seeming reproach too ( v. 26 ); It is not meet to take the children's bread and to cast it to dogs. This seems to cut her off from all hope, and might have driven her to despair, if she had not had a very strong faith indeed. Gospel grace and miraculous cures (the appurtenances of it), were children's bread; they belonged to them to whom pertained the adoption ( Rom. ix. 4 ), and lay not upon the same level with that rain from heaven, and those fruitful seasons, which God gave to the nations whom he suffered to walk in their own ways ( Acts xiv. 16, 17 ); no, these were peculiar favours, appropriated to the peculiar people, the garden enclosed. Christ preached to the Samaritans ( John iv. 41 ), but we read not of any cures he wrought among them; that salvation was of the Jews: it is not meet therefore to alienate these. The Gentiles were looked upon by the Jews with great contempt, were called and counted dogs; and, in comparison with the house of Israel, who were so dignified and privileged, Christ here seems to allow it, and therefore thinks it not meet that the Gentiles should share in the favours bestowed on the Jews. But see how the tables are turned; after the bringing of the Gentiles into the church, the Jewish zealots for the law are called dogs, Phil. iii. 2 .

Now this Christ urgeth against this woman of Canaan; "How can she expect to eat of the children's bread, who is not of the family?" Note, 1. Those whom Christ intends most signally to honour, he first humbles and lays low in a sense of their own meanness and unworthiness. We must first see ourselves to be as dogs, less than the least of all God's mercies, before we are fit to be dignified and privileged with them. 2. Christ delights to exercise great faith with great trials, and sometimes reserves the sharpest for the last, that, being tried, we may come forth like gold. This general rule is applicable to other cases for direction, though here used only for trial. Special ordinances and church-privileges are children's bread, and must not be prostituted to the grossly ignorant and profane. Common charity must be extended to all, but spiritual dignities are appropriated to the household of faith; and therefore promiscuous admission to them, without distinction, wastes the children's bread, and is the giving of that which is holy to the dogs, ch. vii. 6 . Procul hinc, procul inde, profani—Off, ye profane.

3. Here is the strength of her faith and resolution, in breaking through all these discouragements. Many a one, thus tried, would either have sunk into silence, or broken out into passion. "Here is cold comfort," might she have said, "for a poor distressed creature; as good for me to have staid at home, as come hither to be taunted at and abused at this rate; not only to have a piteous case slighted, but to be called a dog! " A proud, unhumbled heart would not have borne it. The reputation of the house of Israel was not now so great in the world, but that this slight put upon the Gentiles was capable of being retorted, had the poor woman been so minded. It might have occasioned a reflection upon Christ, and might have been a blemish upon his reputation, as well as a shock to the good opinion, she had entertained of him; for we are apt to judge of persons as we ourselves find them; and think that they are what they are to us. " Is this the Son of David? " (might she have said): "Is this he that has such a reputation for kindness, tenderness, and compassion? I am sure I have no reason to give him that character, for I was never treated so roughly in my life; he might have done as much for me as for others; or, if not, he needed not to have set me with the dogs of his flock. I am not a dog, I am a woman, and an honest woman, and a woman in misery; and I am sure it is not meet to call me a dog. " No, here is not a word of this. Note, A humble, believing soul, that truly loves Christ, takes every thing in good part that he saith and doeth, and puts the best construction upon it.

She breaks through all these discouragements,

(1.) With a holy earnestness of desire in prosecuting her petition. This appeared upon the former repulse ( v. 25 ); Then came she, and worshipped him, saying, Lord, help me. [1.] She continued to pray. What Christ said, silenced the disciples; you hear no more of them; they took the answer, but the woman did not. Note, The more sensibly we feel the burthen, the more resolutely we should pray for the removal of it. And it is the will of God that we should continue instant in prayer, should always pray, and not faint. [2.] She improved in prayer. Instead of blaming Christ, or charging him with unkindness, she seems rather to suspect herself, and lay the fault upon herself. She fears lest, in her first address, she had not been humble and reverent enough, and therefore now she came, and worshipped him, and paid him more respect than she had done; or she fears that she had not been earnest enough, and therefore now she cries, Lord, help me. Note, When the answers of prayer are deferred, God is thereby teaching us to pray more, and pray better. It is then time to enquire wherein we have come short in our former prayers, that what has been amiss may be amended for the future. Disappointments in the success of prayer, must be excitements to the duty of prayer. Christ, in his agony, prayed more earnestly. [3.] She waives the question, whether she was of those to whom Christ was sent or no; she will not argue that with him, though perhaps she might have claimed some kindred to the house of Israel; but, "Whether an Israelite or no, I come to the Son of David for mercy, and I will not let him go, except he bless me. " Many weak Christians perplex themselves with questions and doubts about their election, whether they are of the house of Israel or no; such had better mind their errand to God, and continue instant in prayer for mercy and grace; throw themselves by faith at the feet of Christ, and say, If I perish, I will perish here; and then that matter will by degrees clear itself. If we cannot reason down our unbelief, let us pray it down. A fervent, affectionate Lord, help me, will help us over many of the discouragements which are sometimes ready to bear us down and overwhelm us. [4.] Her prayer is very short, but comprehensive and fervent, Lord, help me. Take this, First, As lamenting her case; "If the Messiah be sent only to the house of Israel, the Lord help me, what will become of me and mine," Note, It is not in vain for broken hearts to bemoan themselves; God looks upon them then, Jer. xxxi. 18 . Or, Secondly, As begging grace to assist her in this hour of temptation. She found it hard to keep up her faith when it was thus frowned upon, and therefore prays, " Lord, help me; Lord, strengthen my faith now; Lord, let thy right hand uphold me, while my soul is following hard after thee, " Ps. lxiii. 8 . Or, Thirdly, As enforcing her original request, " Lord, help me; Lord, give me what I come for." She believed that Christ could and would help her, though she was not of the house of Israel; else she would have dropt her petition. Still she keeps up good thoughts of Christ, and will not quit her hold. Lord, help me, is a good prayer, if well put up; and it is pity that it should be turned into a byword, and that we should take God's name in vain in it.

(2.) With a holy skilfulness of faith, suggesting a very surprising plea. Christ had placed the Jews with the children, as olive-plants round about God's table, and had put the Gentiles with the dogs, under the table; and she doth not deny the aptness of the similitude. Note, There is nothing got by contradicting any word of Christ, though it bear ever so hard upon us. But this poor woman, since she cannot object against it, resolves to make the best of it ( v. 27 ); Truth, Lord, yet the dogs eat of the crumbs. Now, here,

[1.] Her acknowledgment was very humble: Truth, Lord. Note, You cannot speak so meanly and slightly of a humble believer, but he is ready to speak as meanly and slightly of himself. Some that seem to dispraise and disparage themselves, will yet take it as an affront if others do so too; but one that is humbled aright, will subscribe to the most abasing challenges, and not call them abusing ones. " Truth, Lord; I cannot deny it; I am a dog, and have no right to the children's bread." David, Thou hast done foolishly, very foolishly; Truth, Lord. Asaph, Thou hast been as a beast before God; Truth, Lord. Agur, Thou art more brutish than any man; Truth, Lord. Paul, Thou hast been the chief of sinners, art less than the least of saints, not meet to be called an apostle; Truth, Lord.

[2.] Her improvement of this into a plea was very ingenious; Yet the dogs eat of the crumbs. It was by a singular acumen, and spiritual quickness and sagacity, that she discerned matter of argument in that which looked like a slight. Note, A lively, active faith will make that to be for us, which seems to be against us; will fetch meat out of the eater, and sweetness out of the strong. Unbelief is apt to mistake recruits for enemies, and to draw dismal conclusions even from comfortable premises ( Judges xiii. 22, 23 ); but faith can find encouragement even in that which is discouraging, and get nearer to God by taking hold on that hand which is stretched out to push it away. So good a thing it is to be of quick understanding in the fear of the Lord, Isa. xi. 3 .

Her plea is, Yet the dogs eat of the crumbs. It is true, the full and regular provision is intended for the children only, but the small, casual, neglected crumbs are allowed to the dogs, and are not grudged them; that is to the dogs under the table, that attend there expecting them. We poor Gentiles cannot expect the stated ministry and miracles of the Son of David, that belongs to the Jews; but they begin now to be weary of their meat, and to play with it, they find fault with it, and crumble it away; surely then some of the broken meat may fall to a poor Gentile; "I beg a cure by the by, which is but a crumb, though of the same precious bread, yet but a small inconsiderable piece, compared with the loaves which they have." Note, When we are ready to surfeit on the children's bread, we should remember how many there are, that would be glad of the crumbs. Our broken meat in spiritual privileges, would be a feast to many a soul; Acts xiii. 42 . Observe here,

First, Her humility and necessity made her glad of crumbs. Those who are conscious to themselves that they deserve nothing, will be thankful for any thing; and then we are prepared for the greatest of God's mercies, when we see ourselves less than the least of them. The least of Christ is precious to a believer, and the very crumbs of the bread of life.

Secondly, Her faith encouraged her to expect these crumbs. Why should it not be at Christ's table as at a great man's, where the dogs are fed as sure as the children? Observe, She calls it their master's table; if she were a dog, she was his dog, and it cannot be ill with us, if we stand but in the meanest relation to Christ; "Though unworthy to be called children, yet make me as one of thy hired servants: nay, rather let me be set with the dogs than turned out of the house; for in my Father's house there is not only bread enough, but to spare, " Luke xv. 17-19 . It is good lying in God's house, though we lie at the threshold there.

4. The happy issue and success of all this. She came off with credit and comfort from this struggle; and, though a Canaanite, approved herself a true daughter of Israel, who, like a prince, had power with God, and prevailed. Hitherto Christ hid his face from her, but now gathers her with everlasting kindness, v. 28 . Then Jesus said, O woman, great is thy faith. This was like Joseph's making himself know to his brethren, I am Joseph; so here, in effect, I am Jesus. Now he begins to speak like himself, and to put on his own countenance. He will not contend for ever.

(1.) He commended her faith. O woman, great is thy faith. Observe, [1.] It is her faith that he commends. There were several other graces that shone bright in her conduct of this affair-wisdom, humility, meekness, patience, perseverance in prayer; but these were the product of her faith, and therefore Christ fastens upon that as most commendable; because of all graces faith honours Christ most, therefore of all graces Christ honours faith most. [2.] It is the greatness of her faith. Note, First, Though the faith of all the saints is alike precious, yet it is not in all alike strong; all believers are not of the same size and stature. Secondly, The greatness of faith consists much in a resolute adherence to Jesus Christ as an all-sufficient Saviour, even in the face of discouragements; to love him, and trust him, as a Friend, even then when he seems to come forth against us as an Enemy. This is great faith! Thirdly, Though weak faith, if true, shall not be rejected, yet great faith shall be commended, and shall appear greatly well-pleasing to Christ; for in them that thus believe he is most admired. Thus Christ commended the faith of the centurion, and he was a Gentile too, he had a strong faith in the power of Christ, this woman in the good-will of Christ; both were acceptable.

(2.) He cured her daughter; " Be it unto thee even as thou wilt: I can deny thee nothing, take what thou camest for." Note, Great believers may have what they will for the asking. When our will conforms to the will of Christ's precept, his will concurs with the will of our desire. Those that will deny Christ nothing, shall find that he will deny them nothing at last, though for a time he seems to hide his face from them. "Thou wouldst have thy sins pardoned, thy corruptions mortified, thy nature sanctified; be it unto thee even as thou wilt. And what canst thou desire more?" When we come, as this poor woman did, to pray against Satan and his kingdom, we concur with the intercession of Christ, and it shall be accordingly. Though Satan may sift Peter, and buffet Paul, yet, through Christ's prayer and the sufficiency of his grace, we shall be more than conquerors, Luke xxii. 31, 32 ; 2 Cor. xii. 7-9 ; Rom. xvi. 20 .

23. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us-- (Also see on Mr 7:26 .)

24. But he answered and said, I am not sent but to the lost sheep of the house of Israel-- (Also see on Mr 7:26 .)

25. Then came she and worshipped him, saying, Lord, help me-- (Also see on Mr 7:26 .)