Monday of the 23rd week of Ordinary Time

As the like is not among the heathens. This seems to have been the crime of incest, that he took the wife of his father yet living. See 2 Corinthians vii. 12. (Witham) --- St. John Chrysostom, Theod. [Theodoret?], &c. think, that this incestuous person was one of the chiefs of the schism which then reigned in Corinth. This man, say they, was a great orator, with whose eloquence the Corinthians were enchanted, and therefore dissembled a knowledge of his crime, public as it was. The apostle having proved to them the vanity of all human learning, in the preceding chapter, now attacks the incestuous man, and exposes to their view the enormity of his crime. (Calmet)

You are puffed up, seem to be unconcerned, to take pride in it, instead of having the man separated from you. (Witham)

Have already judged, decreed, and do decree, being present in spirit with you, and with your congregation. --- In the name....with the power of our Lord Jesus, to deliver such a one to Satan by a sentence of excommunication, depriving him of the sacraments, the prayers, and communion, and even of the conversation of the rest of the faithful. It is likely in those times, such excommunicated persons were delivered over to Satan, so as to be corporally tormented by the devil, to strike a terror into others. See St. John Chrysostom, hom. xv. and this is said to be done for the destruction, or punishment of the flesh, that the spirit, or soul, may be saved. (Witham) --- It is the opinion of most of the Greek fathers, that this man was either really possessed by the devil, or at least struck with such a complaint as a mortification, and humiliation to his body, whilst it served to purify his soul. We have seen from many instances in holy Scripture, that it was not unusual, in the origin of Christianity, for persons who had fallen into crimes of this nature, to be punished with death, some grievous sickness, or by being possessed by the devil, so as to be separated from the communion of the Church. (St. Ambrose; Estius; Just. [St. Justin Martyr?]; Menochius)

Your glorying is not good, when you suffer such a scandal among you: you have little reason to boast of your masters, or even of the gifts and graces you received. A little leaven corrupteth the whole mass; a public scandal, when not punished, is of dangerous consequence. --- Purge out the old leaven. He alludes to the precept given to the Jews of having no leaven in their houses during the seven days of the Paschal feast. For our Pasch, i.e. Paschal lamb, Christ is sacrificed: and Christians, says St. John Chrysostom, must keep this feast continually, by always abstaining from the leaven of sin. (Witham)

CHAPTER V.

SYNOPSIS OF THE CHAPTER

i. The Apostle proceeds from the schism of the Corinthians to deal with the scandal caused by incest among them: he blames them for allowing one living openly in incest to remain among them, and orders them to excommunicate him and hand him over to Satan.

ii. He bids them (

ver. 6) purge out this and any other leaven of sin, in order that they may with purity celebrate the everlasting Passover, and so eat the unleavened bread of sincerity and truth.

iii. He orders them (

Ver. 1.It is reported commonly among you. It is no vague rumour, but a well-ascertained fact.

1. The Gentiles who were not barbarians, but living civilised and honest lives, by natural instinct rejected all such intercourse of a step-son and step-mother. The poets praise Hippolytus for preferring to incur the anger of his father, Theseus, rather than yield to the lust of his step-mother, Phædra. When he was solicited by Phædra and refused to consent to the abomination, he was falsely accused by her to his father of having solicited her, and was torn asunder by him by four horses. There is, however, extant an example of such intercourse in Valerius Maximus (lib. v. De Par. Amore in Lib.), in the case of King Seleucus, who, on learning from his physician that his son Antiochus was sick unto death from love of his wife Stratonice, handed her over to him.

2. Theodoret, in his preface to this epistle, and Chrysostom here say that this fornicator was an eminent and powerful leader of the schism at Corinth, and this is why the Apostle proceeds so directly from the one sin to the other.

It may be asked whether this incestuous person took his father's wife during his lifetime or afterwards. Some reply that he was dead; but it seems more likely that he was living, from the phrase used, "his father's wife," and also from the words of 2 Cor.vii. 12: "I did it not for his cause that had done the wrong, nor for his cause that suffered wrong," which seems plainly to mean the father. Anselm and others take the view that the father was still alive. The man, therefore, was at once incestuous and an adulterer, and was obstinate in his sin; for without such obstinacy he would not have been excommunicated.

Ver. 2.And ye are puffed up. You meanwhile are so occupied with your contentious pride that you neglect to correct this incestuous person by removing him from your society. So Chrysostom, Theophylact, and Anselm. Learn from this how careful not only prelates but all the faithful should be to remove from the Church scandals and their authors.

Vers. 3, 4.For I verily as absent in body . . . in the name of our Lord Jesus Christ. As it behoves a Pastor and Bishop to be always present by vigilant care, even though absent in bidy from the Church, I have already judged, i.e., determined; and by these words I now order that he be excommunicated and handed over to Satan, and that in the name of Christ, by His authority which I wield when I order and judge.

Chrysostom refers the clause in the name of our Lord Jesus Christ to what follows, when ye are gathered together. Paul means that they were to assemble, and in a public congregation of the Church they were to excommunicate the incestuous person. This clause, thirdly, may be referred to the words to deliver such an one to Satin; such delivery and execution of the sentence would be done in the power, name, and place of Christ.

Vers. 4, 5.When ye are gathered together . . . deliver such an one unto Satan. I determine and order, O Corinthians, that when you are assembled in the Church, where I shall be present in my spirit, i.e., in mind, affection, and the authority given me by Christ, this incestuous person be excommunicated and handed over to Satan, who rules outside he Church, and is wont in this world to afflict the excommunicate not only in soul but also in body. It plainly appears from these words that the heretics are wrong in saying that the power of excommunicating resides in the whole congregation, and not in the prelates. On the contrary, he says, I have judged. All that the Apostle means is that the excommunication is to be publicly pronounced by whoever was presiding over the Church, that others might fear to do the like. Hence, he does not say that they were to assemble and hand him over to Satan, but when ye are gathered together I have determined to hand him over to Satan, i.e., through him who in the name of Christ is in charge of your Church in my place, and whose, therefore, it is to hand him over. In every state judgment takes place, not by the popular voice, but by the judges and magistrates.

The Apostles, moreover, uses this phrase to denote that this spiritual power has been given to the Church, and was exercised by himself and by prelates in the name of the Church, not in the sense that the whole Church has received it directly from Christ, but that Christ gave it to Paul and the other Apostles, not for themselves, but for the good of the Church; for as great confusion would ensue if each one had to be asked to give his sentence, the whole Church discharges this duty by the hands of its heads and rulers. Again, as excommunicating is liable to cause hatred, Paul wishes it to be done with the consent of the whole Church, that so he may win all to his side, and none may protect the powerful fornicator and accuse Paul of over severity. Hence he leaves, as it were, the judgment to them of his own free-will, and out of his modesty he makes them the assessors, approvers, and executors of the sentence pronounced by him of public excommunication of the fornicator by the hands of their president. So often prudent princes and generals will in a difficult and dangerous matter, when any great officer is to be punished, seek the opinion of other great officers, and what is more, leave the judging to them. So Chrysostom, Ambrose, Theophylact, Anselm.

With the power of our Lord Jesus Christ. Connect this with deliver, or, better still, as Ambrose does, with when ye are gathered together and my spirit. In other words, in this act of excommunication the Spirit is present with you, and still more with my spirit. For Christ has given His mighty power to His Church, and so the Church can, by her rulers and prelates, excommunicate and deliver over to Satan the contumacious.

Ver. 5.To deliver such an one to Satan. Theophylact thinks that by these words Paul actually excommunicates the fornicator, but it is truer to say that by them he orders his excommunication to be carried out by the prelates in the Corinthian Church. If otherwise, he would have said, "I deliver," instead of "I have judged to deliver;" and the same is borne out by his bidding that he be delivered over to Satan in public assembly of the Church.

2. Observe that the ancients understood this passage of the power and act of excommunicating which is lodged in the prelates of the Church. So Chrysostom, Anselm, Augustine, and others quoted by Baronius, p.448, A.D. 57.

2. The excommunicate are said to be delivered over to Satan, because being ejected from the fellowship of Christ and His Church, and being deprived of all its benefits, its prayers, suffrages, sacrifices, and Sacraments, of the protection of God, and of the care of pastors, they are exposed to the tyranny and assaults of the devil, whose rule is outside the Church, and who goes about against them more then before, and impels them to every kind of evil. Cf. Ambrose, Augustine (lib. iii. Ep. contra Parmen. c. 2), Jerome (Ep.1 ad Heliod.), Innocent (apud S. Aug. Ep.51).

For the destruction of the flesh. 1. That the devil may harass him with bodily sickness, wounds, and diseases; that his flesh may be brought low and its vigour be destroyed; that being thus humiliated he may learn wisdom. So say Theodoret, Chrysostom, Theophylact, Œcumenius, Anselm.

2. Ambrose and Anselm here, and S. Augustine in the passage just cited, explain it to mean, for the destruction of the pleasure of the body through this confusion and shame. But though shame may restrain a man from the external act when there is danger of its being commonly known, yet it does not do away with the inner desire of the heart, and therefore the first meaning, which is supported by more Fathers, is the more true and suitable.

From these Fathers we gather, though some deny it, that the excommunicate were formally handed over to the devil, and also corporally vexed and possessed by him, that they might learn to fear excommunication. Theodoret says this expressly here, and also at 1 Tim. iv. 20, and Ambrose too there says that this was the tradition of his forefathers, and that this is the strict meaning of "the destruction of the flesh." Frequently examples of diabolic possession are to be found in the lives of the Fathers, and especially in the life of S. Ambrose by Paulinus. When Ambrose had delivered a certain man to Satan, devil at that very moment seized him and began to tear him. For this reason Christ, in S. Matt. x., gave, S. Thomas says, to the Apostles power over unclean spirits, both to expel them from and to admit them into men's bodies to vex them. For other examples, cf. Delrio de Magia (lib. iii. p. 1, qu. 7), Petr. Phyræus (De Dæmon. p. ii. c. 30), Lerarius (in Tob. c. 6, qu. 20).

That the spirit may be saved in the day of the Lord Jesus. That the soul and mind, gaining from this punishment wisdom and renewal, may be saved in the day of judgment. Hence it appears that the end of excommunication should be borne in mind, which is to cause the excommunicate shame and distress, that he may be humiliated, and ask to be received back, and seek for pardon from God and the Church. The faithful, therefore, should pray secretly for him, and endeavour to win him back to unity.

Ver. 6.Your glorying is not good. Your boasting yourselves in your worldly wisdom, which makes you say, "I am of Paul," "I of Apollos," is evil and out of place. It were better for you to cast down the eyes of your mind, since you allow so great a wickedness to exist among you. So Anselm; Theophylact adds from Chrysostom: "He implies obscurely and in a homely way that the Corinthians themselves prevented this fornicator from coming to a better mind, by glorying in his name; for he was one of their wise teachers."

A little leaven leaveneth the whole lump. As yeast penetrates every part of a mass of dough with its taste and sharpness, so does this one taint of the fornicator penetrate and stain all of you: firstly, because for the sake of one man the wrath of God may be kindled against you all, and against the whole Church which suffers him, as Ambrose and Anselm say; and secondly, if this man go unpunished, others may follow his example, and this one may cause many to stumble. So S. Chrysostom. In other words, remove this scandal, and separate the man from the Church by excommunicating him.

Ver. 7.Purge out, therefore, the old leaven. Eject this fornicator from your society, lest like leaven he infect the whole. It follows that not the predestinate alone, or hidden sinners, but that public sinners, like this fornicator, are in the Church till they are excommunicated. So Chrysostom. Although the Apostle refers primarily to the incest of the fornicator, yet Chrysostom and Anselm understand leaven more generally to be fornication, and its concealment, and any kind of wickedness and vice, which by parity of reasoning the Apostle orders to be removed from the soul of every individual and from the whole Church.

That ye may be a new lump. That your Church may be once more pure.

As ye are unleavened. As Chrysostom and Anselm say, as by baptism you were made unleavened, i.e., pure from the leaven of sin, so consequently you are, or ought to be, from thenceforth unleavened, or pure and holy, by calling and profession. It is a Hebraism to say that what ought to be is; and Christians accordingly are frequently called Saints, because they ought to be. Others take ye are strictly to mean that, excepting the one incestuous person, they were all unleavened or pure.

This unleavenedness of heart and life is put before each one at baptism, both in words and ceremonies, by the Church, when, after signing the head with the sacred Chrism, she clothes the newly baptized person with a white robe, and, holding out a lighted candle, says to him: "Receive this holy and spotless white robe, and may you keep it without spot till you take it before the tribunal of our Lord Jesus Christ, and may you gain eternal life and live for ever and ever. Amen." Or as S. Jerome has it in his letter to Damasus: "Receive this burning and blameless light, guard well thy baptism, keep God's commandments, that when the Lord cometh to the wedding thou mayest meet Him, together with all His Saints, in the court of heaven; and mayest thou gain eternal life and live for ever and ever. Amen." By the white robe and the lighted candle are signified (1.) a pure and exemplary life and conversation; (2.) freedom from the power of sin and the devil; (3.) victory and triumph ever them; for the Romans used to give their servants a white robe when they set them free, white being the colour of triumph. Of this garment S. Ambrose (Lib. de Iis qui Initiat. c. 7), addressing the newly baptized, says? "You have received white garments for a testimony that you have cast away the slough of sins, and put on the holy garb of innocence." Paulinus thus sings of the same thing;

"Thence from the sacred font the priest their father brings

The infants, snowy-white in body, heart, and dress."

Cf. also S. Augustine, Lactantius, and Victor of Utica, whose words I quoted in Rom. vi. 4.

Hence the Saturday and Sunday immediately after Easter Day are called Sabbatum in albis and Dominica in albis, because the neophytes then used to lay aside their white garments. Yet, as Baronius has rightly pointed out (A.D. 58, p. 606), they received a white Agnus Dei as it was called, made of paschal wax, and blessed by the Bishop, and wore it hung from their neck, that they might be ever reminded of purity and innocence, and might learn from Christ, the Paschal Lamb, to be thenceforth in every work unleavened, pure, meek, and lowly of heart.

For even Christ our Passover is sacrificed for us. The word for denotes: I rightly adjure you to be unleavened and pure, because you are keeping the Passover, in which the Jews had no leavened thing. As the Passover was a type of Christ, so were the unleavened loaves a type of the baptismal innocence and pure life of Christians. The Apostle's argument is based on the allegorical meaning of the Passover and the unleavened bread.

The word Passover has its rise from the passing over of the angel of the houses of the Israelites when he saw the blood of the lamb that had been sacrificed for the purpose smeared on the doorposts. Then by a happy metonymy the lamb sacrificed is called the Passover, or the Passover victim, i.e., the victim slain for the passing over of the angel. Then, too, the day itself, and the feast at which this happened, and its annual memorial are called the Passover.

Allegorically this lamb signified Christ. Our Passover, i.e., our Pascal Lamb, Christ, was sacrificed for us, that as many as are washed with the Blood of His Passion in baptism and the other Sacraments may be defended in safety from the destroying angel, who passes over them, and lights the unbelieving and the wicked, who have not been washed with the blood of Christ, to kill them with eternal death. For Christ has rescued hose that have been so washed from Pharaoh's yoke, that is, from the yoke of the devil and of sin, and having set them perfectly free He has loaded them with all gifts and graces, and daily is adding more.

S. Bernard (Serm.1 in die Pasch,) thus moralises on this passage: "Christ, our Passover, is sacrificed. Let us embrace those virtues commended to us by His Crosshumility, patience, obedience, and charity. On this great festival let us carefully consider what it is that is commended to us. It is a resurrection, a passover, a transmigration. For Christ, my brethren, did not to-day fall again but rose again: He did not return, He passed over: He transmigrateddid not go back. The very feast that we are celebrating is called the Passover, not "the returning;" and Galilee, where He who rose promises to show Himself to us, does not speak of going back but of transmigration . . . We have lately given up ourselves to mourning, to penitence, and prayerto heaviness and fasting. If we have bewailed our negligences, why should we now return to them? Shall we as before be again found inquisitive, as fond of talking as before, slothful and negligent as before, vain, suspicious, backbiters, wrathful, and again involved in all the other vices which we but lately were grieving over? I have washed my feet: how shall I again defile them? Alas! the resurrection of the Saviour is made the time for sinning, the place in which to fall. Revellings and drunkenness return, chambering and wantonness are sought after, as though it was for this that Christ rose, and not for our justification. This is not a passing over, but a going back. For this cause, as the Apostle says, many are weak and sickly and many sleep. Therefore is it that in different places are there so many deaths, specially now." S. Anselm, on 1 Cor. xi. 30, makes the same observation, viz., that at Easter diseases walk abroad and many die, because of so many making an unworthy communion, and either not making proper atonement for their sins, or else going back on them.

Ver. 8.Therefore let us keep the feast. The Latin has, "Let us banquet," because feasts were wont to be celebrated with solemn banquets in token of rejoicing.

The feast here is either the feast of the Passover or of unleavened bread. And notice that, according to Exod.xii., the evening of the fourteenth day of the month, or of the Passover, was not, strictly speaking, the feast, but the following morning was, which was called the feast of the first day of unleavened bread, and lasted for seven days, during which nothing but unleavened bread was allowed to be eaten; and before those days, viz., in the fourteenth day of the first month Nisan, instead of the Paschal lamb that had been killed, they killed other Paschal victims, viz., burnt offerings and peace-offerings. Cf. Num_28:19. The meaning, therefore, is this: Christ, having been sacrificed for us as our Passover, has redeemed us, and has begun for us the feast of unleavened bread. Therefore, after this Passover, after the death and redemption of Christ, let us keep this spiritual feast of unleavened bread, that we may be unleavened and pure, and may consequently feed on unleavened things, i.e., may enjoy purity of life for the seven says of our life. As all our time is measured by seven revolving days, seven is a symbol of completeness, and therefore the seven days mentioned here denote the whole of life here below. Through that life we are to keep up the memorial of Christ's redemption, of our Paschal Lamb, by purity of life that befits Christians, and by sacrifices and praises.

But since the evening of the Passover could also be joined with the following morning, as the Jews reckoned their feasts from evening to evening, hence this evening may also be called a feast, or at all events a festive sacrifice and banquet of a lamb. Hence the Latin version is, "Let us banquet." Hence a second meaning can be gathered, which is this: "Let us keep a perennial Passover: let the Paschal feast be to us a continuous feast throughout the day of life, by our daily feeding on Christ, our Paschal Lamb, and His good gifts; and let us festively banquet on him spiritually, by faith, hope, and charity, or even really in the Blessed Sacrament, and that with the unleavened bread if sincerity and truth," Cf. Chrysostom and Anselm. For though the Pascal lamb, as it was slain, was a figure of Christ slain on the Cross, yet as far as it was eaten with unleavened bread it was rather a figure of the Unbloody Sacrifice of the Eucharist. In the same way the Passover here is understood of Christ sacrificed and eaten in the Eucharist by S. Cyprian (Serm. de Cæna Dom.). by Nazianzen (Orat. de Pascha), by Chrysostom (Serm. de Pron. Juda), by Ambrose (In Luc. i.). by Jerome and Origen (in S. Matt. 26). Hence S. Andrew the Apostle said to King Ægeas: "I daily sacrifice an immaculate Lamb, which remains whole and living, even when all the people have eaten of It," Hence, too, it is that the Church reads this passage of the Apostle's for the Epistle of Easter, when she bids all to communicate and to feed on this Paschal Lamb, although in the Primitive Church the faithful ate of it daily, as the Apostle here exhorts.

Chrysostom gives us a moral meaning here when he says that we should banquet, not because it is Easter of Pentecost, but because all time is given to the Christian for so banqueting, because of the excellency of the gifts conferred. He says: "What good thing is there that the Son of God has not given you by being born and slain for you? He has set you free and called you into His kingdom. Why then do you not banquet always?" Hence S. Sylvester said that all days were festal days, because the Christian ought to feast every day, and be at leisure for God, and keep the spiritual feast. So too S. Clement of Alexandria (Strom. lib. 7) says: "The whole life of the righteous is one solemn and holy feast day."

Neither with the leaven of malice and wickedness. Vatablus translates wickedness, craftiness, and others render it depravity; for he is wicked who does evil mediately, and with guile and fraud. The Latins of old by malice and wickedness signified all the vices and crimes of men. Hence the saying of Publius Africanus (apud Gell. lib. vii. c. 11) that all the evil and disgraceful and heinous things that men do are briefly comprehended in two words, malice and wickedness.

But with the unleavened bread of sincerity and truth. A Hebraism. Let us banquet, not on literal unleavened bread, but on spiritual, i.e., on sincerity (or purity) and truthnot merely truth of the mind or of the mouth, but the truth of life, the Christian righteousness; in other words, any duty of virtue that Christians are bound to, especially simplicity, faithfulness, and truth. Sincerity is here opposed to malice, and truth to wickedness.

ver. 2 of this chapter. So Theodoret and Chrysostom. But S. Thomas, Lyranus, Cajetan think that S. Paul wrote this in another former epistle which has perished.

Not to company with fornicators . . . for then must ye needs go out of the world. When I bade you have no fellowship with fornicators I did not mean what you were to avoid fornicating pagans, for then you would have to go out of the world, for the whole world is full of pagans, who are either fornicators, or covetous, or idolaters; but if any one who is a brother, says S. Ambrose, if any one who is a Christian, is publicly spoken ill of as a fornicator, then avoid him.

1 It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife. 2 And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you. 3 For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed, 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?

Here the apostle states the case; and,

I. Lets them know what was the common or general report concerning them, that one of their community was guilty of fornication, v. 1 . It was told in all places, to their dishonour, and the reproach of Christians. And it was the more reproachful because it could not be denied. Note, The heinous sins of professed Christians are quickly noted and noised abroad. We should walk circumspectly, for many eyes are upon us, and many mouths will be opened against us if we fall into any scandalous practice. This was not a common instance of fornication, but such as was not so much as named among the Gentiles, that a man should have his father's wife —either marry her while his father was alive, or keep her as his concubine, either when he was dead or while he was alive. In either of these cases, his criminal conversation with her might be called fornication; but had his father been dead, and he, after his decease, married to her, it had been incest still, but neither fornication nor adultery in the strictest sense. But to marry her, or keep her as a concubine, while his father was alive, though he had repudiated her, or she had deserted him, whether she were his own mother or not, was incestuous fornication: Scelus incredibile (as Cicero calls it), et prater unum in omni vitâ inauditum (Orat. pro Cluent.), when a woman had caused her daughter to be put away, and was married to her husband. Incredible wickedness! says the orator; such I never heard of in all my life besides. Not that there were no such instances of incestuous marriages among the heathens; but, whenever they happened, they gave a shock to every man of virtue and probity among them. They could not think of them without horror, nor mention them without dislike and detestation. Yet such a horrible wickedness was committed by one in the church of Corinth, and, as is probable, a leader of one of the factions among them, a principal man. Note, The best churches are, in this state of imperfection, liable to very great corruptions. Is it any wonder when so horrible a practice was tolerated in an apostolical church, a church planted by the great apostle of the Gentiles?

II. He greatly blames them for their own conduct hereupon: They were puffed up ( v. 2 ), they gloried, 1. Perhaps on account of this very scandalous person. He might be a man of great eloquence, of deep science, and for this reason very greatly esteemed, and followed, and cried up, by many among them. They were proud that they had such a leader. Instead of mourning for his fall, and their own reproach upon his account, and renouncing him and removing him from the society, they continued to applaud him and pride themselves in him. Note, Pride or self-esteem often lies at the bottom of our immoderate esteem of others, and this makes us as blind to their faults as to our own. It is true humility that will bring a man to a sight and acknowledgement of his errors. The proud man either wholly overlooks or artfully disguises his faults, or endeavours to transform his blemishes into beauties. Those of the Corinthians that were admirers of the incestuous person's gifts could overlook or extenuate his horrid practices. Or else, 2. It may intimate to us that some of the opposite party were puffed up. They were proud of their own standing, and trampled upon him that fell. Note, It is a very wicked thing to glory over the miscarriages and sins of others. We should lay them to heart, and mourn for them, not be puffed up with them. Probably this was one effect of the divisions among them. The opposite party made their advantage of this scandalous lapse, and were glad of the opportunity. Note, It is a sad consequence of divisions among Christians that it makes them apt to rejoice in iniquity. The sins of others should be our sorrow. Nay, churches should mourn for the scandalous behaviour of particular members, and, if they be incorrigible, should remove them. He that had done this wicked deed should have been taken away from among them.

III. We have the apostle's direction to them how they should now proceed with this scandalous sinner. He would have him excommunicated and delivered to Satan ( v. 3-5 ); as absent in body, yet present in spirit, he had judged already as if he had been present; that is, he had, by revelation and the miraculous gift of discerning vouchsafed him by the Spirit, as perfect a knowledge of the case, and had hereupon come to the following determination, not without special authority from the Holy Spirit. He says this to let them know that, though he was at a distance, he did not pass an unrighteous sentence, nor judge without having as full cognizance of the case as if he had been on the spot. Note, Those who would appear righteous judges to the world will take care to inform them that they do not pass sentence without full proof and evidence. The apostle adds, him who hath so done this deed. The fact was not only heinously evil in itself, and horrible to the heathens, but there were some particular circumstances that greatly aggravated the offence. He had so committed the evil as to heighten the guilt by the manner of doing it. Perhaps he was a minister, a teacher, or a principal man among them. By this means the church and their profession were more reproached. Note, In dealing with scandalous sinners, not only are they to be charged with the fact, but the aggravating circumstances of it. Paul had judged that he should be delivered to Satan ( v. 5 ), and this was to be done in the name of Christ, with the power of Christ, and in a full assembly, where the apostle would be also present in spirit, or by his spiritual gift of discerning at a distance. Some think that this is to be understood of a mere ordinary excommunication, and that delivering him to Satan for the destruction of the flesh is only meant of disowning him, and casting him out of the church, that by this means he might be brought to repentance, and his flesh might be mortified. Christ and Satan divide the world: and those that live in sin, when they profess relation to Christ, belong to another master, and by excommunication should be delivered up to him; and this in the name of Christ. Note, Church-censures are Christ's ordinances, and should be dispensed in his name. It was to be done also when they were gathered together, in full assembly. The more public the more solemn, and the more solemn the more likely to have a good effect on the offender. Note, Church-censures on notorious and incorrigible sinners should be passed with great solemnity. Those who sin in this manner are to be rebuked before all, that all may fear, 1 Tim. v. 20 . Others think the apostle is not to be understood of mere excommunication, but of a miraculous power or authority they had of delivering a scandalous sinner into the power of Satan, to have bodily diseases inflicted, and to be tormented by him with bodily pains, which is the meaning of the destruction of the flesh. In this sense the destruction of the flesh has been a happy occasion of the salvation of the spirit. It is probable that this was a mixed case. It was an extraordinary instance: and the church was to proceed against him by just censure; the apostle, when they did so, put forth an act of extraordinary power, and gave him up to Satan, nor for his destruction, but for his deliverance, at least for the destruction of the flesh, that the soul might be saved. Note, The great end of church-censures is the good of those who fall under them, their spiritual and eternal good. It is that their spirit may be saved in the day of the Lord Jesus, v. 5 . Yet it is not merely a regard to their benefit that is to be had in proceeding against them. For,

7 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

Here the apostle exhorts them to purity, by purging out the old leaven. In this observe,

I. The advice itself, addressed either, 1. To the church in general; and so purging out the old leaven, that they might be a new lump, refers to the putting away from themselves that wicked person, v. 13 . Note, Christian churches should be pure and holy, and not bear such corrupt and scandalous members. They are to be unleavened, and should endure no such heterogeneous mixture to sour and corrupt them. Or, 2. To each particular member of the church. And so it implies that they should purge themselves from all impurity of heart and life, especially from this kind of wickedness, to which the Corinthians were addicted to a proverb. See the argument at the beginning. This old leaven was in a particular manner to be purged out, that they might become a new lump. Note, Christians should be careful to keep themselves clean, as well as purge polluted members out of their society. And they should especially avoid the sins to which they themselves were once most addicted, and the reigning vices of the places and the people where they live. They were also to purge themselves from malice and wickedness—all ill-will and mischievous subtlety. This is leaven that sours the mind to a great degree. It is not improbable that this was intended as a check to some who gloried in the scandalous behaviour of the offender, both out of pride and pique. Note, Christians should be careful to keep free from malice and mischief. Love is the very essence and life of the Christian religion. It is the fairest image of God, for God is love ( 1 John iv. 16 ), and therefore it is no wonder if it be the greatest beauty and ornament of a Christian. But malice is murder in its principles: He that hates his brother is a murderer ( 1 John iii. 15 ), he bears the image and proclaims him the offspring of him who was a murderer from the beginning, John viii. 44 . How hateful should every thing be to a Christian that looks like malice and mischief.

1Co 5:1-13 . The Incestuous Person at Corinth: The Corinthians Reproved for Connivance, and Warned to Purge Out the Bad Leaven. Qualification of His Former Command as to Association with Sinners of the World.

1. commonly-- rather, "actually" [Alford]. Absolutely [Bengel]. "It is reported," implies, that the Corinthians, though they "wrote" ( 1Co 7:1 ) to Paul on other points, gave him no information on those things which bore against themselves. These latter matters reached the apostle indirectly ( 1Co 1:11 ).

so much as named-- The oldest manuscripts and authorities omit "named": "Fornication of such a gross kind as (exists) not even among the heathen, so that one (of you) hath (in concubinage) his father's wife," that is, his stepmother, while his father is still alive ( 2Co 7:12 ; compare Le 18:8 ). She was perhaps a heathen, for which reason he does not direct his rebuke against her (compare 1Co 5:12 , 13 ). Alford thinks "have" means have in marriage: but the connection is called "fornication," and neither Christian nor Gentile law would have sanctioned such a marriage, however Corinth's notorious profligacy might wink at the concubinage.

2. puffed up-- with your own wisdom and knowledge, and the eloquence of your favorite teachers: at a time when ye ought to be "mourning" at the scandal caused to religion by the incest. Paul mourned because they did not mourn ( 2Co 2:4 ). We ought to mourn over the transgressions of others, and repent of our own ( 2Co 12:21 ) [Bengel].

that-- ye have not felt such mourning as would lead to the result that, &c.

taken away from among you-- by excommunication. The incestuous person was hereby brought to bitter repentance, in the interval between the sending of the first and second Epistles ( 2Co 2:5-10 ). Excommunication in the Christian Church corresponded to that in the Jewish synagogue, in there being a lighter and heavier form: the latter an utter separation from church fellowship and the Lord's house, the former exclusion from the Lord's Supper only but not from the Church.

3. as absent-- The best manuscripts read, "being absent."

present in spirit-- ( 2Ki 5:26 ; Col 2:5 ).

so done-- rather, "perpetrated," as the Greek word here is stronger than that for "done" in 1Co 5:2 . "So," that is, so scandalously while called a brother.

4. In the name of our Lord Jesus Christ-- By His authority and as representing His person and will ( 2Co 2:10 ). Join this with "to deliver such a one unto Satan" ( 1Co 5:5 ). The clause, "When ye have been gathered together and my spirit (wherein I am 'present,' though 'absent in body,' 1Co 5:3 ), with the power of our Lord Jesus," stands in a parenthesis between. Paul speaking of himself uses the word "spirit"; of Christ, "power." Christ's power was promised to be present with His Church "gathered together in His name" ( Mt 18:18-20 ): and here Paul by inspiration gives a special promise of his apostolic spirit, which in such cases was guided by the Holy Spirit, ratifying their decree passed according to his judgment ("I have judged," 1Co 5:3 ), as though he were present in person ( Joh 20:21-23 ; 2Co 13:3-10 ). This power of infallible judgment was limited to the apostles; for they alone had the power of working miracles as their credentials to attest their infallibility. Their successors, to establish their claim to the latter, must produce the former ( 2Co 12:2 ). Even the apostles in ordinary cases, and where not specially and consciously inspired, were fallible ( Ac 8:13 , 23 ; Ga 2:11-14 ).

5. Besides excommunication (of which the Corinthians themselves had the power), Paul delegates here to the Corinthian Church his own special power as an apostle, of inflicting corporeal disease or death in punishment for sin ("to deliver to Satan such an one," that is, so heinous a sinner). For instances of this power, see Ac 5:1-11; 13:11; 1Ti 1:20 . As Satan receives power at times to try the godly, as Job ( Job 2:4-7 ) and Paul ( 2Co 12:7 ; compare also as to Peter, Lu 22:31 ), much more the ungodly. Satan, the "accuser of the brethren" ( Re 12:10 ) and the "adversary" ( 1Pe 5:8 ), demands the sinner for punishment on account of sin ( Zec 3:1 ). When God lets Satan have his way, He is said to "deliver the sinner unto Satan" (compare Psa 109:6 ). Here it is not finally; but for the affliction of the body with disease, and even death ( 1Co 11:30 , 32 ), so as to destroy fleshly lust. He does not say, "for the destruction of the body," for it shall share in redemption ( Ro 8:23 ); but of the corrupt "flesh" which "cannot inherit the kingdom of God," and the lusts of which had prompted this offender to incest ( Ro 7:5 ; 8:9 , 10 ). The "destruction of the flesh" answers to "mortify the deeds of the body" ( Ro 8:13 ), only that the latter is done by one's self, the former is effected by chastisement from God (compare 1Pe 4:6 ):

the spirit ... saved-- the spiritual part of man, in the believer the organ of the Holy Spirit. Temporary affliction often leads to permanent salvation ( Psa 83:16 ).

6. Your glorying in your own attainments and those of your favorite teachers ( 1Co 3:21 ; 4:19 ; 5:2 ), while all the while ye connive at such a scandal, is quite unseemly.

a little leaven leaveth ... whole lump-- ( Ga 5:9 ), namely, with present complicity in the guilt, and the danger of future contagion ( 1Co 15:33 ; 2Ti 2:17 ).

7. old leaven-- The remnant of the "old" ( Ep 4:22-24 ) heathenish and natural corruption. The image is taken from the extreme care of the Jews in searching every corner of their houses, and "purging out" every particle of leaven from the time of killing the lamb before the Passover ( De 16:3 , 4 ). So Christians are continually to search and purify their hearts ( Psa 139:23 , 24 ).

as ye are unleavened-- normally, and as far as your Christian calling is concerned: free from the leaven of sin and death ( 1Co 6:11 ). Paul often grounds exhortations on the assumption of Christian professors' normal state as realized ( Ro 6:3 , 4 ) [Alford]. Regarding the Corinthian Church as the Passover "unleavened lump" or mass, he entreats them to correspond in fact with this their normal state. "For Christ our Passover (Ex 12:5-11, 21-23; Joh 1:29 ) has been (English Version, "is") sacrificed for us"; that is, as the Jews began the days of unleavened bread with the slaying of the Passover lamb, so, Christ our Passover having been already slain, let there be no leaven of evil in you who are the "unleavened lump." Doubtless he alludes to the Passover which had been two or three weeks before kept by the Jewish Christians ( 1Co 16:8 ): the Gentile Christians probably also refraining from leavened bread at the love-feasts. Thus the Jewish Passover naturally gave place to our Christian Easter. The time however, of keeping feast (metaphorical; that is, leading the Christian life of joy in Christ's finished work, compare Pr 15:15 ) among us Christians, corresponding to the Jewish Passover, is not limited, as the latter, to one season, but is ALL our time; for the transcendent benefits of the once-for-all completed sacrifice of our Passover Lamb extends to all the time of our lives and of this Christian dispensation; in no part of our time is the leaven of evil to be admitted.

For even-- an additional reason, besides that in 1Co 5:6 , and a more cogent one for purging out every leaven of evil; namely, that Christ has been already sacrificed, whereas the old leaven is yet unremoved, which ought to have been long ago purged out.

8. not ... old leaven-- of our unconverted state as Jews or heathen.

malice-- the opposite of "sincerity," which allows no leaven of evil to be mixed up with good ( Mt 16:6 ).

wickedness-- the opposite of "truth," which allows not evil to be mistaken for good. The Greek for "malice" means the evil habit of mind; "wickedness," the outcoming of the same in word and deed. The Greek for "sincerity" expresses literally, a thing which, when examined by the sun's light, is found pure and unadulterated.

(

vers. 4-6). Iniquity, malignity, lying, homicide, craft, and all the like, are the night of which we speak: on the passing away of which, the morning dawns, that God may be seen. He has unfolded the reason, then, why he will stand by in the morning, and see: "For," he says, "Thou art not a God who hast pleasure in iniquity." For if He were a God who had pleasure in iniquity, He could be seen even by the iniquitous, so that He would not be seen in the morning, that is, when the night of iniquity is o

ver.

6. "The malignant man shall not dwell near Thee:" that is, he shall not so see, as to cleave to Thee. Hence follows, "Nor shall the unrighteous abide before Thine eyes." For their eyes, that is, their mind is beaten back by the light of truth, because of the darkness of their sins; by the habitual practice of which they are not able to sustain the brightness of right understanding. Therefore even they who see sometimes, that is, who understand the truth, are yet still unrighteous, they abide not therein through love of those things, which turn away from the truth. For they carry about with them their night, that is, not only the habit, but even the love, of sinning. But if this night shall pass away, that is, if they shall cease to sin, and this love and habit thereof be put to flight, the morning dawns, so that they not only understand, but also cleave to the truth.

7. "Thou hast hated all that work iniquity." God's hatred may be understood from that form of expression, by which every sinner hates the truth. For it seems that she too hates those, whom she suffers not to abide in her. Now they do not abide, who cannot bear the truth. "Thou wilt destroy all that speak a lie." For this is the opposite to truth. But lest any one should suppose that any substance or nature is opposite to truth, let him understand that "a lie" has relation to that which is not, not to that which is. For if that which is be spoken, truth is spoken: but if that which is not be spoken, it is a lie. Therefore saith he, "Thou wilt destroy all that speak a lie;" because drawing back from that which is, they turn aside to that which is not. Many lies indeed seem to be for some one's safety or advantage, spoken not in malice, but in kindness: such was that of those midwives in Exodus, who gave a false report to Pharaoh, to the end that the infants of the children of Israel might not be slain. But even these are praised not for the fact, but for the disposition shown; since those who only lie in this way, will attain in time to a freedom from all lying. For in those that are perfect, not even these lies are found. For to these it is said, "Let there be in your mouth, yea, yea; nay, nay; whatsoever is more, is of evil." Nor is it without reason written in another place, "The mouth that lieth slayeth the soul:" lest any should imagine that the perfect and spiritual man ought to lie for this temporal life, in the death of which no soul is slain, neither his own, nor another's. But since it is one thing to lie, another to conceal the truth (if indeed it be one thing to say what is false, another not to say what is true), if haply one does not wish to give a man up even to this visible death, he should be prepared to conceal what is true, not to say what is false; so that he may neither give him up, nor yet lie, lest he slay his own soul for another's body. But if he cannot yet do this, let him at all events admit only lies of such necessity, that he may attain to be freed even from these, if they alone remain, and receive the strength of the Holy Ghost, whereby he may despise all that must be suffered for the truth's sake. In fine, there are two kinds of lies, in which there is no great fault, and yet they are not without fault, either when we are in jest, or when we lie that we may do good. That first kind, in jest, is for this reason not very hurtful, because there is no deception. For he to whom it is said knows that it is said for the sake of the jest. But the second kind is for this reason the more inoffensive, because it carries with it some kindly intention. And to say truth, that which has no duplicity, cannot even be called a lie. As if, for example, a sword be intrusted to any one, and he promises to return it, when he who intrusted it to him shall demand it: if he chance to require his sword when in a fit of madness, it is clear it must not be returned then, lest he kill either himself or others, until soundness of mind be restored to him. Here then is no duplicity, because he, to whom the sword was intrusted, when he promised that he would return it at the other's demand, did not imagine that he could require it when in a fit of madness. But even the Lord concealed the truth, when He said to the disciples, not yet strong enough, "I have many things to say unto you, but ye cannot bear them now:" and the Apostle Paul when he said, "I could not speak unto you as unto spiritual, but as unto carnal." Whence it is clear that it is not blamable, sometimes not to speak what is true. But to say what is false is not found to have been allowed to the perfect.

8. "The man of blood, and the crafty man, the Lord will abominate." What he said above, "Thou hast hated all that work iniquity, Thou wilt destroy all that speak a lie," may well seem to be repeated here: so that one may refer "the man of blood" to "the worker of iniquity," and "the crafty man" to the "lie." For it is craft, when one thing is done, another pretended. He used an apt word too, when he said, "will abominate." For the disinherited are usually called abominated. Now this Psalm is, "for her who receiveth the inheritance;" and she adds the exulting joy of her hope, in saying, "But I, in the multitude of Thy mercy, will enter into Thine house"

(ver. 11). This will be the exultation for evermore, when the just become the Temple of God, and He, their Indweller, will be their joy. "And all that love Thy name shall glory in Thee:" as when what they love is present for them to enjoy. And well is it said, "in Thee," as if in possession of the inheritance, of which the title of the Psalm speaks: when they too are His inheritance, which is intimated by, "Thou wilt dwell in them." From which good they are kept back, whom God, according to the multitude of their ungodlinesses, driveth out.

17. "For Thou wilt bless the just man"

Stand. Hebrew implies "in order," as those who neglect prayer must be all in confusion. God enables those who are diligent, to see wonderful things. (Berthier) --- Iniquity. No: he has it in abhorrence; (Calmet) consequently he cannot be the author of it, but hates those who commit evil, though he loves them as his creatures, and wishes their conversion. (Worthington) --- On this subject I will meditate. (Menochius)

Eyes. God suffers them to remain for a time. (St. Jerome)

Workers, (operantur) "who work," (Haydock) and die impenitent. --- Lie. All heretics, who kill their own and neighbours' souls, (St. Jerome) and in general all seducers, (Calmet) who will be treated like those who have committed murder. (Eusebius) (Cæsar.)

Dwell. Hebrew, "protect," (St. Jerome) "or shade them." (Calmet) --- The just will rejoice under thy protection, (Haydock) and at the conversion of the sinner. (St. Chrysostom)

1 Give ear to my words, O Lord , consider my meditation. 2 Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray. 3 My voice shalt thou hear in the morning, O Lord ; in the morning will I direct my prayer unto thee, and will look up. 4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. 5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity. 6 Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man.

The title of this psalm has nothing in it peculiar but that it is said to be upon Nehiloth, a word nowhere else used. It is conjectured (and it is but a conjecture) that is signifies wind —instruments, with which this psalm was sung, as Neginoth was supposed to signify the stringed —instruments. In these verses David had an eye to God,

I. As a prayer-hearing God; such he has always been ever since men began to call upon the name of the Lord, and yet is still as ready to hear prayer as ever. Observe how David here styles him: O Lord ( v. 1 , 3 ), Jehovah, a self-existent, self-sufficient, Being, whom we are bound to adore, and, " my King and my God ( v. 2 ), whom I have avouched for my God, to whom I have sworn allegiance, and under whose protection I have put myself as my King." We believe that the God we pray to is a King, and a God. King of kings and God of gods; but that is not enough: the most commanding encouraging principle of prayer, and the most powerful or prevailing plea in prayer, is to look upon him as our King and our God, to whom we lie under peculiar obligations and from whom we have peculiar expectations. Now observe,

1. What David here prays for, which may encourage our faith and hopes in all our addresses to God. If we pray fervently, and in faith, we have reason to hope, (1.) That God will take cognizance of our case, the representation we make of it and the requests we make upon it; for so he prays here: Give ear to my words, O Lord! Though God is in heaven, he has an ear open to his people's prayers, and it is not heavy, that he cannot hear. Men perhaps will not or cannot hear us; our enemies are so haughty that they will not, our friends at such a distance that they cannot; but God, though high, though in heaven, can, and will. (2.) That he will take it into his wise and compassionate consideration, and will not slight it, or turn it off with a cursory answer; for so he prays: Consider my meditation. David's prayers were not his words only, but his meditations; as meditation is the best preparative for prayer, so prayer is the best issue of meditation. Meditation and prayer should go together, Ps. xix. 14 . It is when we thus consider our prayers, and then only, that we may expect that God will consider them, and take that to his heart which comes from ours. (3.) That he will, in due time, return a gracious answer of peace; for so he prays ( v. 2 ): Hearken to the voice of my cry. His prayer was a cry; it was the voice of his cry, which denotes fervency of affection and importunity of expression; and such effectual fervent prayers of a righteous man avail much and do wonders.

2. What David here promises, as the condition on his part to be performed, fulfilled, and kept, that he might obtain this gracious acceptance; this may guide and govern us in our addresses to God, that we may present them aright, for we ask, and have not, if we ask amiss. Four things David here promises, and so must we:—(1.) That he will pray, that he will make conscience of praying, and make a business of it: Unto thee will I pray. "Others live without prayer, but I will pray." Kings on their own thrones (so David was) must be beggars at God's throne. "Others pray to strange gods, and expect relief from them, but to thee, to thee only, will I pray." The assurances God has given us of his readiness to hear prayer should confirm our resolution to live and die praying. (2.) That he will pray in the morning. His praying voice shall be heard then, and then shall his prayer be directed; that shall be the date of his letters to heaven, not that only ("Morning, and evening, and at noon, will I pray, nay, seven times a day, will I praise thee"), but that certainly. Morning prayer is our duty; we are the fittest for prayer when we are in the most fresh, and lively, and composed frame, got clear of the slumbers of the night, revived by them, and not yet filled with the business of the day. We have then most need of prayer, considering the dangers and temptations of the day to which we are exposed, and against which we are concerned; by faith and prayer, to fetch in fresh supplies of grace. (3.) That he will have his eye single and his heart intent in the duty: I will direct my prayer, as a marksman directs his arrow to the white; with such a fixedness and steadiness of mind should we address ourselves to God. Or as we direct a letter to a friend at such a place so must we direct our prayers to God as our Father in heaven; and let us always send them by the Lord Jesus, the great Mediator, and then they will be sure not to miscarry. All our prayers must be directed to God; his honour and glory must be aimed at as our highest end in all our prayers. Let our first petition be, Hallowed, glorified, by thy name, and then we may be sure of the same gracious answer to it that was given to Christ himself: I have glorified it, and I will glorify it yet again. (4.) That he will patiently wait for an answer of peace: "I will look up, will look after my prayers, and hear what God the Lord will speak ( Ps. lxxxv. 8 ; Hab. ii. 1 ), that, if he grant what I asked, I may be thankful—if he deny, I may be patient—if he defer, I may continue to pray and wait and may not faint." We must look up, or look out, as he that has shot an arrow looks to see how near it has come to the mark. We lose much of the comfort of our prayers for want of observing the returns of them. Thus praying, thus waiting, as the lame man looked stedfastly on Peter and John ( Acts iii. 4 ), we may expect that God will give ear to our words and consider them, and to him we may refer ourselves, as David here, who does not pray, "Lord, do this, or the other, for me;" but, "Hearken to me, consider my case, and do in it as seemeth good unto thee."

II. As a sin-hating God, v. 4-6 . David takes notice of this, 1. As a warning to himself, and all other praying people, to remember that, as the God with whom we have to do is gracious and merciful, so he is pure and holy; though he is ready to hear prayer, yet, if we regard iniquity in our heart, he /ill not hear our prayers, Ps. lxvi. 18 . 2. As an encouragement to his prayers against his enemies; they were wicked men, and therefore enemies to God, and such as he had not pleasure in. See here. (1.) The holiness of God's nature. When he says, Thou art not a God that has pleasure in wickedness, he means, "Thou art a God that hates it, as directly contrary to thy infinite purity and rectitude, and holy will." Though the workers of iniquity prosper, let none thence infer that God has pleasure in wickedness, no, not in that by which men pretend to honour him, as those do that hate their brethren, and cast them out, and say, Let the Lord be glorified. God has no pleasure in wickedness, though covered with a cloak of religion. Let those therefore who delight in sin know that God has no delight in them; nor let any say, when he is tempted, I am tempted of God, for God is not the author of sin, neither shall evil dwell with him, that is, it shall not always be countenanced and suffered to prosper. Dr. Hammond thinks this refers to that law of Moses which would not permit strangers, who persisted in their idolatry, to dwell in the land of Israel. (2.) The justice of his government. The foolish shall not stand in his sight, that is, shall not be smiled upon by him, nor admitted to attend upon him, nor shall they be acquitted in the judgment of the great day. The workers of iniquity are very foolish. Sin is folly, and sinners are the greatest of all fools; not fools of God's making (those are to be pitied), for he hates nothing that he has made, but fools of their own making, and those he hates. Wicked people hate God; justly therefore are they hated of him, and it will be their endless misery and ruin. "Those whom thou hatest thou shalt destroy;" particularly two sorts of sinners, who are here marked for destruction:—[1.] Those that are fools, that speak leasing or lying, and that are deceitful. There is a particular emphasis laid on these sinners ( Rev. xxi. 8 ), All liars, and ( Ps. xxii. 15 ), Whosoever loves and makes a lie; nothing is more contrary than this, and therefore nothing more hateful to the God of truth. [2.] Those that are cruel: Thou wilt abhor the bloody man; for inhumanity is no less contrary, no less hateful, to the God of mercy, whom mercy pleases. Liars and murderers are in a particular manner said to resemble the devil and to be his children, and therefore it may well be expected that God should abhor them. These were the characters of David's enemies; and such as these are still the enemies of Christ and his church, men perfectly lost to all virtue and honour; and the worse they are the surer we may be of their ruin in due time.

7 But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple. 8 Lead me, O Lord , in thy righteousness because of mine enemies; make thy way straight before my face. 9 For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue. 10 Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee. 11 But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee. 12 For thou, Lord , wilt bless the righteous; with favour wilt thou compass him as with a shield.

In these verses David gives three characters—of himself, of his enemies, and of all the people of God, and subjoins a prayer to each of them.

I. He gives an account of himself and prays for himself, v. 7, 8 .

1. He is stedfastly resolved to keep closely to God and to his worship. Sinners go away from God, and so make themselves odious to his holiness and obnoxious to his justice: " But, as for me, that shall not keep me from thee." God's holiness and justice are so far from being a terror to the upright in heart, to drive them from God, that they are rather by them invited to cleave to him. David resolves, (1.) To worship God, to pay his homage to him, and give unto God the glory due unto his name. (2.) To worship him publicly: " I will come into thy house, the courts of thy house, to worship there with other faithful worshippers." David was much in secret worship, prayed often alone ( v. 2, 3 ), and yet was very constant and devout in his attendance on the sanctuary. The duties of the closet are designed to prepare us for, not to excuse us from, public ordinances. (3.) To worship him reverently and with a due sense of the infinite distance there is between God and man: " In thy fear will I worship, with a holy awe of God upon my spirit," Heb. xii. 28 . God is greatly to be feared by all his worshippers. (4.) To take his encouragement, in worship, from God himself only. [1.] From his infinite mercy. It is in the multitude of God's mercy (the inexhaustible treasures of mercy that are in God and the innumerable proofs and instances of it which we receive from him) that David confides, and not in any merit or righteousness of his own, in his approaches to God. The mercy of God should ever be both the foundation of our hopes and the fountain of our joy in every thing wherein we have to do with him. [2.] From the instituted medium of worship, which was then the temple, here called the temple of his holiness, as a type of Christ, the great and only Mediator, who sanctifies the service as the temple sanctified the gold, and to whom we must have an eye in all our devotions as the worshippers then had to the temple.

2. He earnestly prays that God, by his grace, would guide and preserve him always in the way of his duty ( v. 8 ): Lead me in thy righteousness, because of my enemies —Heb. " Because of those who observe me, who watch for my halting and seek occasion against me." See here, (1.) The good use which David made of the malice of his enemies against him. The more curious they were in spying faults in him, that they might have whereof to accuse him, the more cautious he was to avoid sin and all appearances of it, and the more solicitous to be always found in the good way of God and duty. Thus, by wisdom and grace, good may come out of evil. (2.) The right course which David took for the baffling of those who sought occasion against him. He committed himself to a divine guidance, begged of God both by his providence and by his grace to direct him in the right way, and keep him from turning aside out of it, at any time, in any instance whatsoever, that the most critical and captious of his enemies, like Daniel's, might find no occasion against him. The way of our duty is here called God's way, and his righteousness, because he prescribes to us by his just and holy laws, which if we sincerely set before us as our rule, we may in faith beg of God to direct us in all particular cases. How this prayer of David's was answered to him see 1 Sam. xviii. 14, 15 .

II. He gives an account of his enemies, and prays against them, v. 9, 10 . 1. If his account of them is true, as no doubt it is, they have a very bad character; and, if they had not been bad men indeed, they could not have been enemies to a man after God's own heart. He had spoken ( v. 6 ) of God's hating the bloody and deceitful man. "Now, Lord," says he, "that is the character of my enemies: they are deceitful; there is no trusting them, for there is no faithfulness in their mouth." They thought it was no sin to tell a deliberate lie if it might but blemish David, and render him odious. " Lord, lead me, " says he ( v. 8 ), "for such as these are the men I have to do with, against whose slanders innocency itself is no security. Do they speak fair? Do they talk of peace and friendship? They flatter with their tongues; it is designed to cover their malice, and to gain their point the more securely. Whatever they pretend of religion or friendship, two sacred things, they are true to neither: Their inward part is wickedness itself; it is very wickedness. They are likewise bloody; for their throat is an open sepulchre, cruel as the grave, gaping to devour and to swallow up, insatiable as the grave, which never says, It is enough, " Prov. xxx. 15, 16 . This is quoted ( Rom. iii. 13 ) to show the general corruption of mankind; for they are all naturally prone to malice, Tit. iii. 3 . The grave is opened for them all, and yet they are as open graves to one another. 2. If his prayer against them is heard, as no doubt it is, they are in a bad condition. As men are, and do, so they must expect to fare. He prays to God to destroy them (according to what he had said v. 6 , "Thou shalt destroy men of this character," so let them fall; and sinners would soon throw themselves into ruin if they were let alone), to cast them out of his protection and favour, out of the heritage of the Lord, out of the land of the living; and woe to those whom God casts out. "They have by their sins deserved destruction; there is enough to justify God in their utter rejection: Cast them out in the multitude of their transgressions, by which they have filled up the measure of their iniquity and have become ripe for ruin." Persecuting God's servants fills the measure as soon as any thing, 1 Thess. ii. 15, 16 . Nay, they may be easily made to fall by their own counsels; that which they do to secure themselves, and do mischief to others, by the over-ruling providence of God may be made a means of their destruction, Ps. vii. 15 ; ix. 15 . He pleads, " They have rebelled against thee. Had they been only my enemies, I could safely have forgiven them; but they are rebels against God, his crown and dignity; they oppose his government, and will not repent, to give him glory, and therefore I plainly foresee their ruin." His prayer for their destruction comes not from a spirit of revenge, but from a spirit of prophecy, by which he foretold that all who rebel against God will certainly be destroyed by their own counsels. If it is a righteous thing with God to recompense tribulation to those that trouble his people, as we are told it is ( 2 Thess. i. 6 ), we pray that it may be done whenever we pray, Father, thy will be done.

III. He gives an account of the people of God, and prays for them, concluding with an assurance of their bliss, which he doubted not of his own interest in. Observe, 1. The description he gives of God's people. They are the righteous ( v. 12 ); for they put their trust in God, are well assured of his power and all-sufficiency, venture their all upon his promise, and are confident of his protection in the way of their duty; and they love his name, are well pleased with all that by which God has made himself known, and take delight in their acquaintance with him. This is true and pure religion, to live a life of complacency in God and dependence on him. 2. His prayer for them: " Let them rejoice; let them have cause to rejoice and hearts to rejoice; fill them with joy, with great joy and unspeakable; let them shout for joy, with constant joy and perpetual; let them ever shout for joy, with holy joy, and that which terminates in God; let them be joyful in thee, in thy favour, in thy salvation, not in any creature. Let them rejoice because thou defendest them, coverest them, or overshadowest them, dwellest among them." Perhaps here is an allusion to the pillar of cloud and fire, which was to Israel a visible token of God's special presence with them and the special protection they were under. Let us learn of David to pray, not for ourselves only, but for others, for all good people, for all that trust in God and love his name, though not in every thing of our mind nor in our interest. Let all that are entitled to God's promises have a share in our prayers; grace be with all that love Christ in sincerity. This is to concur with God. 3. His comfort concerning them, v. 12 . He takes them into his prayers because they are God's peculiar people; therefore he doubts not but his prayers shall be heard, and they shall always rejoice; for, (1.) They are happy in the assurance of God's blessing: " Thou, Lord, wilt bless the righteous, wilt command a blessing upon them. Thou hast in thy word pronounced them blessed, and therefore wilt make them truly so. Those whom thou blessest are blessed indeed. " (2.) "They are safe under the protection of thy favour; with that thou wilt crown him" (so some read it); "it is his honour, will be to him a diadem of beauty, and make him truly great: with that thou wilt compass him, wilt surround him, on every side, as with a shield. " A shield, in war, guards only one side, but the favour of God is to the saints a defence on every side; like the hedge about Job, round about, so that, while they keep themselves under the divine protection, they are entirely safe and ought to be entirely satisfied.

In singing these verses , and praying them over, we must by faith put ourselves under God's guidance and care, and then please ourselves with his mercy and grace and with the prospect of God's triumphs at last over all his enemies and his people's triumphs in him and in his salvation.

5. foolish-- vainglorious and insolent.

iniquity-- especially such as denotes a negation, or defect, that is, of moral principle.

6. leasing-- a lie.

the bloody ... man-- literally, "man of blood"--murderer.

7. But-- as in Psa 2:6 , literally, "and."

house-- ( 1Ch 9:23 ), the tabernacle.

temple-- literally, "palace," applied to God's residence, the Holy of Holies ( 1Sa 3:3 ; 2Sa 22:7 ); the inner part of the tabernacle.

toward-- not in; the high priest alone was allowed to enter.

12. with favour-- or, "acceptance," alluding to the favor shown to an acceptable offering and worshipper ( Le 7:18 ; 19:7 ).

CHAPTER 6

Ver. 5.The Son of man is Lord also of the Sabbath. See S. Mat_12:8.

Ver. 11.And they were filled with madness. α̉νοίας, deprived of understanding, they could not answer Him a word; they were filled with anger because they could not gainsay the reasoning of Christ, and with envy, as the Syriac renders it, which was the cause of their madness. Their eyes were blinded so that they could not see the truth! Hence Francis Lucas adds, they communed one with another what they might do with Jesus, i.e. how they might make away with Him.

And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.7. And the Scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.8. But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.9. Then said Jesus to them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?10. And looking round about upon them all, he said to the man, Stretch forth your hand. And he did so: and his hand was restored whole as the other.11. And they were filled with madness; and communed one with another what they might do to Jesus.

The Lord now proceeds to another work. For He who had determined to make the whole man safe, was able to cure each member. Hence it is said, And it came to pass also on another sabbath, that he entered into the synagogue and taught.

He chiefly heals and teaches on the sabbaths, not only to convey the meaning of a spiritual sabbath, but because of the more numerous assembly of the people.

But He taught things far beyond their comprehension, and opened to his hearers the way to future salvation by Him; and then after having first taught them, He suddenly showed His divine power, as it follows, and there was a man there whose right hand was withered.

But since the Master had excused by an undeniable example the breach of the sabbath, with which they charged His disciples, their object is now by watching to bring a false accusation against the Master Himself. As it follows, And the Scribes and Pharisees watched him, if he would heal on the sabbath, that if He did not, they might accuse Him of cruelty or impotence; if He did, of violation of the sabbath. Hence it follows, that they might find an accusation against him.

For this is the way of the envious man, he feeds in himself his pang of grief with the praises of others. But the Lord knew all things, and searches the hearts; as it follows, But he knew their thoughts, and said to the man who had the withered hand, Rise up, and stand. And he arose, and stood forth, that perchance he might stir up the cruel Pharisees to pity, and allay the flames of their passion.

But the Lord anticipating the false charge which they were preparing against Him, reproves those who by wrongly interpreting the law thought that they must rest on the sabbath-day even from good works; whereas the law commands us to abstain from servile works, i.e. from evil, on the sabbath. Hence it follows, Then said Jesus to them, I ask you, Is it lawful to do good on the sabbath, etc.

This is a very useful question, for if it is lawful to do good on the sabbath, and there is no reason why those who work should not obtain mercy from God, cease to gather up accusation against Christ. But if it be not lawful to do good on the sabbath, and the law prohibits the safety of life, you are become the accuser of the law. For if we examine the very institution of the sabbath, we shall find it was introduced for an object of mercy, for God commanded to keep holy the sabbath, that may rest your man servant and your maid servant, and all your cattle. But he who has mercy on his ox, and the rest of his cattle, how much rather will he not have mercy on man troubled with a severe disease?

But the law by things present prefigured the form of things future, among which surely the days of rest to come are to be not from good works but from evil. For although secular works may be given up, yet it is no idle act of a good work to rest in the praise of God.

But though our Lord was healing the body, He asked this question, "is it lawful to save the soul or to lose it?" either because He performed His miracles on account of faith in which is the salvation of the soul; or, because the cure of the right hand signified the salvation of the soul, which ceasing to do good works, seemed in some measure to have a withered right hand, i.e. He placed the soul for the man, as men are wont to say, "So many souls were there."

But it may be questioned how Matthew came to say, that they asked the Lord, whether it was lawful to heal on the sabbath, when Luke in this place states that they rather were asked of the Lord. We must therefore believe that they first asked the Lord, and that then He understanding by their thoughts that they sought an opportunity to accuse Him, placed the man in the midst whom He was going to heal, and asked the question which Mark and Luke relate Him to have asked. It follows, And looking round about upon them all.

When the eyes of all were, as it were riveted together, and their minds also fixed upon the consideration of the matter, he said to the man, Stretch forth your hand; I command you, Who created man. But he who had the withered hand hears, and is made whole hole, as it follows, And be stretched it, and it was restored.

But they who should have been astonished at the miracle, increased in malice; as it follows, But they were filled with madness; and communed one with another what they should do to Jesus.

And as Matthew relates, they go out to take counsel, that they should kill him.

You perceive, O Pharisee, a divine Worker, and Him Who delivers the sick by His heavenly power, and out of envy you breath forth death.

The man represents the human race, withered by the unfruitfulness of good works, because of the hand in our first parent stretched forth to take the apple, which was healed by the innocent hand stretched forth on the cross. And rightly was the withered hand in the synagogue, because where there is the greater gift of knowledge, there the transgressor lies under the greater blame.

You have heard then the words of Him who says, Stretch forth your hand. That is a frequent and common cure, and you that think your hand is whole, beware lest it be contracted by avarice or sacrilege. Stretch it forth oftener to help your neighbor, to protect the widow, to save from injury him whom you see the victim of unjust attack; stretch it forth to the poor man who beseeches you; stretch it forth to the Lord, to ask pardon of your sins; as the hand is stretched forth so is it healed.

1 And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. 2 And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? 3 And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him; 4 How he went into the house of God, and did take and eat the showbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone? 5 And he said unto them, That the Son of man is Lord also of the sabbath. 6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? 10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11 And they were filled with madness; and communed one with another what they might do to Jesus.

These two passages of story we had both in Matthew and Mark, and they were there laid together ( Matt. xii. 1 ; Mark ii. 23 ; iii. 1 ), because, though happening at some distance of time from each other, both were designed to rectify the mistakes of the scribes and Pharisees concerning the sabbath day, on the bodily rest of which they laid greater stress and required greater strictness than the Law-giver intended. Here,

I. Christ justifies his disciples in a work of necessity for themselves on that day, and that was plucking the ears of corn, when they were hungry on that day. This story here has a date, which we had not in the other evangelists; it was on the second sabbath after the first ( v. 1 ), that is, as Dr. Whitby thinks is pretty clear, the first sabbath after the second day of unleavened bread, from which day they reckoned the seven weeks to the feast of pentecost; the first of which they called Sabbaton deuteroproton , the second deuterodeuteron , and so on. Blessed be God we need not be critical in this matter. Whether this circumstance be mentioned to intimate that this sabbath was thought to have some peculiar honour upon it, which aggravated the offence of the disciples, or only to intimate that, being the first sabbath after the offering of the first fruits, it was the time of the year when the corn was nearly ripe, is not material. We may observe, 1. Christ's disciples ought not to be nice and curious in their diet, at any time, especially on sabbath days, but take up with what is easiest got, and be thankful. These disciples plucked the ears of corn, and did eat ( v. 1 ); a little served them, and that which had no delicacy in it. 2. Many that are themselves guilty of the greatest crimes are forward to censure others for the most innocent and inoffensive actions, v. 2 . The Pharisees quarrelled with them as doing that which it was not lawful to do on the sabbath days, when it was their own practice to feed deliciously on sabbath days, more than on all other days. 3. Jesus Christ will justify his disciples when they are unjustly censured, and will own and accept of them in many a thing which men tell them it is not lawful for them to do. How well is it for us that men are not to be our judges, and that Christ will be our Advocate! 4. Ceremonial appointments may be dispensed with, in cases of necessity; as the appropriating of the showbread to the priests was dispensed with, when David was by Providence brought into such a strait that he must have either that or none, v. 3, 4 . And, if God's own appointments might be thus set aside for a greater good, much more may the traditions of men. 5. Works of necessity are particularly allowable on the sabbath day; but we must take heed that we turn not this liberty into licentiousness, and abuse God's favourable concessions and condescensions to the prejudice of the work of the day. 6. Jesus Christ, though he allowed works of necessity on the sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour ( v. 5 ): The Son of man is Lord also of the sabbath. In the kingdom of the Redeemer, the sabbath day is to be turned into a Lord's day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer. xvi. 14, 15 . In token of this, it shall not only have a new name, the Lord's day (yet not forgetting the old, for it is a sabbath of rest still) but shall be transferred to a new day, the first day of the week.

7. watched whether, &c.-- In Matthew ( Mt 12:9 ) this is put as an ensnaring question of theirs to our Lord, who accordingly speaks to the state of their hearts ( Lu 6:9 ), just as if they had spoken it out.

9. good, or ... evil, save ... or destroy-- By this novel way of putting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit. (See Mr 3:4 .)

11. filled with madness-- The word denotes senseless rage at the confusion to which our Lord had put them, both by word and deed.

what ... do to Jesus-- not so much whether to get rid of Him, but how to compass it. (See on Mt 3:6 .)