Saturday of the 34th week of Ordinary Time

A river of water of life, or of living water. It is spoken with allusion to the rivers of paradise and to the tree of life. (Witham)

For the healing of the nations, or Gentiles, to signify the call of all Gentiles or nations to this heavenly happiness. (Witham)

They shall see his face. Thus in a few words is expressed the happiness of the blessed in heaven; they shall see God, from which vision proceed love, joy, and everlasting praises of the divine Majesty. (Witham)

These words are most faithful. Here begins the conclusion and close of all these revelations. --- The Lord God of the spirits of the prophets sent his Angel to shew, &c. and in the 16th verse it is said: I, Jesus, have sent my angel to testify: from whence we may understand that Jesus, as to his person, is the same Lord God with the Father, though as man he is the root of the offspring of David, of the race of David, as the Messias was to be. (Witham)

Behold I come quickly. Man's life is short, and at his death he must give an account to God. All time is short, if compared with eternity. St. John (ver. 8) was again for casting himself at the feet of the Angel, though here it is not expressed whether it were to adore God, or whether it were by an inferior veneration to the Angel, often expressed by adoration. (Witham)

1 And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. 3 And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: 4 And they shall see his face; and his name shall be in their foreheads. 5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.

The heavenly state which was before described as a city, and called the new Jerusalem, is here described as a paradise, alluding to the earthly paradise which was lost by the sin of the first Adam; here is another paradise restored by the second Adam. A paradise in a city, or a whole city in a paradise! In the first paradise there were only two persons to behold the beauty and taste the pleasures of it; but in this second paradise whole cities and nations shall find abundant delight and satisfaction. And here observe,

I. The river of paradise. The earthly paradise was well watered: no place can be pleasant or fruitful that is not so. This river is described, 1. By its fountain-head— the throne of God and the Lamb. All our springs of grace, comfort, and glory, are in God; and all our streams from him are through the mediation of the Lamb. 2. By its quality— pure and clear as crystal. All the streams of earthly comfort are muddy; but these are clear, salutary, and refreshing, giving life, and preserving life, to those who drink of them.

II. The tree of life, in this paradise. Such a tree there was in the earthly paradise, Gen. ii. 9 . This far excels it. And now, as to this tree, observe, 1. The situation of it— in the midst of the street, and on either side the river; or, as might have been better rendered, in the midst between the terrace-walk and the river. This tree of life is fed by the pure waters of the river that comes from the throne of God. The presence and perfections of God furnish out all the glory and blessedness of heaven. 2. The fruitfulness of this tree. (1.) It brings forth many sorts of fruit— twelve sorts, suited to the refined taste of all the saints. (2.) It brings forth fruit at all times— yields its fruit every month. This tree is never empty, never barren; there is always fruit upon it. In heaven there is not only a variety of pure and satisfying pleasures, but a continuance of them, and always fresh. (3.) The fruit is not only pleasant, but wholesome. The presence of God in heaven is the health and happiness of the saints; there they find in him a remedy for all their former maladies, and are preserved by him in the most healthful and vigorous state.

III. The perfect freedom of this paradise from every thing that is evil ( v. 3 ): There shall be no more curse; no accursed one — katanathema, no serpent there, as there was in the earthly paradise. Here is the great excellency of this paradise. The devil has nothing to do there; he cannot draw the saints from serving God to be subject to himself, as he did our first parents, nor can he so much as disturb them in the service of God.

6 And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done. 7 Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. 8 And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. 9 Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. 10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 13 I am Alpha and Omega, the beginning and the end, the first and the last. 14 Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. 16 I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. 17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. 18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

1. pure-- A, B, Vulgate, and Hilary 22, omit.

water of life-- infinitely superior to the typical waters in the first Paradise ( Ge 2:10-14 ); and even superior to those figurative ones in the millennial Jerusalem ( Eze 47:1 , 12 ; Zec 14:8 ), as the matured fruit is superior to the flower. The millennial waters represent full Gospel grace; these waters of new Jerusalem represent Gospel glory perfected. Their continuous flow from God, the Fountain of life, symbolizes the uninterrupted continuance of life derived by the saints, ever fresh, from Him: life in fulness of joy, as well as perpetual vitality. Like pure crystal, it is free from every taint: compare Re 4:6 , "before the throne a sea of glass, like crystal."

clear-- Greek, "bright."

2. The harmonious unity of Scripture is herein exhibited. The Fathers compared it to a ring, an unbroken circle, returning into itself. Between the events of Genesis and those at the close of the Apocalypse, at least six thousand or seven thousand years intervene; and between Moses the first writer and John the last about one thousand five hundred years. How striking it is that, as in the beginning we found Adam and Eve, his bride, in innocence m Paradise, then tempted by the serpent, and driven from the tree of life, and from the pleasant waters of Eden, yet not without a promise of a Redeemer who should crush the serpent; so at the close, the old serpent cast out for ever by the second Adam, the Lord from heaven, who appears with His Bride, the Church, in a better Paradise, and amidst better waters ( Re 22:1 ): the tree of life also is there with all its healing properties, not guarded with a flaming sword, but open to all who overcome ( Re 2:7 ), and there is no more curse.

street of it-- that is, of the city.

on either side of the river-- Alford translates, "In the midst of the street of it (the city) and of the river, on one side and on the other" (for the second Greek, "enteuthen," A, B, and Syriac read, ekeithen: the sense is the same; compare Greek, Joh 19:18 ); thus the trees were on each side in the middle of the space between the street and the river. But from Eze 47:7 , I prefer English Version. The antitype exceeds the type: in the first Paradise was only one tree of life; now there are "very many trees at the bank of the river, on the one side and on the other." To make good sense, supposing there to be but one tree, we should either, as Mede, suppose that the Greek for street is a plain washed on both sides by the river (as the first Paradise was washed on one side by the Tigris, on the other by the Euphrates), and that in the midst of the plain, which itself is in the midst of the river's branches, stood the tree: in which case we may translate, "In the midst of the street (plain) itself, and of the river (having two branches flowing) on this and on that side, was there the tree of life." Or else with Durham suppose, the tree was in the midst of the river, and extending its branches to both banks. But compare Eze 47:12 , the millennial type of the final Paradise; which shows that there are several trees of the one kind, all termed "the tree of life." Death reigns now because of sin; even in the millennial earth sin, and therefore death, though much limited, shall not altogether cease. But in the final and heavenly city on earth, sin and death shall utterly cease.

yielded her fruit every month-- Greek, "according to each month"; each month had its own proper fruit, just as different seasons are now marked by their own productions; only that then, unlike now, there shall be no season without its fruit, and there shall be an endless variety, answering to twelve, the number symbolical of the world-wide Church (compare Note, see on Re 12:1 ; Re 21:14 ). Archbishop Whatley thinks that the tree of life was among the trees of which Adam freely ate ( Ge 2:9 , 16, 17), and that his continuance in immortality was dependent on his continuing to eat of this tree; having forfeited it, he became liable to death; but still the effects of having eaten of it for a time showed themselves in the longevity of the patriarchs. God could undoubtedly endue a tree with special medicinal powers. But Ge 3:22 seems to imply, man had not yet taken of the tree, and that if he had, he would have lived for ever, which in his then fallen state would have been the greatest curse.

leaves ... for ... healing-- ( Eze 47:9 , 12 ). The leaves shall be the health-giving preventive securing the redeemed against, not healing them of, sicknesses, while "the fruit shall be for meat." In the millennium described in Eze 47:1-23 and Re 20:1-15 , the Church shall give the Gospel-tree to the nations outside Israel and the Church, and so shall heal their spiritual malady; but in the final and perfect new Jerusalem here described, the state of all is eternally fixed, and no saving process goes on any longer (compare Re 22:11 ). Alford utterly mistakes in speaking of "nations outside," and "dwelling on the renewed earth, organized under kings, and saved by the influences of the heavenly city" (!) Compare Re 21:2 , 10-27 ; the "nations" mentioned ( Re 21:24 ) are those which have long before, namely, in the millennium ( Re 11:15 ), become the Lord's and His Christ's.

3. no more curse-- of which the earnest shall be given in the millennium ( Zec 14:11 ). God can only dwell where the curse and its cause, the cursed thing sin ( Jos 7:12 ), are removed. So there follows rightly, "But the throne of God and of the Lamb (who redeemed us from the curse, Ga 3:10 , 13 ) shall be in it." Compare in the millennium, Eze 48:35 .

serve him-- with worship ( Re 7:15 ).

4. see his face-- revealed in divine glory, in Christ Jesus. They shall see and know Him with intuitive knowledge of Him, even as they are known by Him ( 1Co 13:9-12 ), and face to face. Compare 1Ti 6:16 , with Joh 14:9 . God the Father can only be seen in Christ.

in-- Greek, "on their foreheads." Not only shall they personally and in secret ( Re 3:17 ) know their sonship, but they shall be known as sons of God to all the citizens of the new Jerusalem, so that the free flow of mutual love among the members of Christ's family will not be checked by suspicion as here.

5. there-- so Andreas. But A, B, Vulgate, and Syriac read, "(there shall be no night) any longer"; Greek, "eti," for "ekei."

they need-- A, Vulgate, and Coptic read the future, "they shall not have need." B reads, "(and there shall be) no need."

candle-- Greek, "lamp." A, Vulgate, Syriac, and Coptic insert "light (of a candle, or lamp)." B Omits it.

of the sun-- so A. But B omits it.

giveth ... light-- "illumines." So Vulgate and Syriac. But A reads, "shall give light."

them-- so B and Andreas. But A reads, "upon them."

reign-- with a glory probably transcending that of their reign in heaven with Christ over the millennial nations in the flesh described in Re 20:4 , 6 ; that reign was but for a limited time, "a thousand years"; this final reign is "unto the ages of the ages."

6. These sayings are true-- thrice repeated ( Re 19:9 ; 21:5 ). For we are slow to believe that God is as good as He is. The news seems to us, habituated as we are to the misery of this fallen world, too good to be true [Nangle]. They are no dreams of a visionary, but the realities of God's sure word.

holy-- so Andreas. But A, B, Vulgate, Syriac, and Coptic read, "(the Lord God of the) spirits (of the prophets)." The Lord God who with His Spirit inspired their spirits so as to be able to prophesy. There is but one Spirit, but individual prophets, according to the measure given them ( 1Co 12:4-11 ), had their own spirits [Bengel] ( 1Pe 1:11 ; 2Pe 1:21 ).

be done-- Greek, "come to pass."

7. "And" is omitted in Coptic and Andreas with English Version, but is inserted by A, B, Vulgate and Syriac.

blessed-- ( Re 1:3 ).

1. I could wish, brethren, that we were rather listening to our father: but even this is a good thing, to obey our father. Since therefore he who deigneth to pray for us, hath ordered us, I will speak unto you, beloved, what from the present Psalm Jesus Christ our common Lord shall deign to give us. Now the title of the Psalm is "David's Song of praise." The "Song of praise" signifieth both cheerfulness, in that it is a song; and devotion, for it is praise. For what ought a man to praise more than that which pleaseth him so, that it is impossible that it can displease him? In the praising of God therefore we praise with security. There he who praiseth is safe, where he feareth not lest he be ashamed for the object of his praise. Let us therefore both praise and sing; that is, let us praise with cheerfulness and joy. But what we are about to praise, this Psalm in the following verses showeth us.

2. "O come, let us sing unto the Lord"

(ver. 1). He calleth us to a great banquet of joy, not one of this world, but in the Lord. For if there were not in this life a wicked joy which is to be distinguished from a righteous joy, it would be enough to say, "Come, let us rejoice;" but he has briefly distinguished it. What is it to rejoice aright? To rejoice in the Lord. Thou shouldest piously joy in the Lord, if thou dost wish safely to trample upon the world. But what is the word, "Come"? Whence doth He call them to come, with whom he wisheth to rejoice in the Lord; except that, while they are afar, they may by coming draw nearer, by drawing nearer they may approach, and by approaching rejoice? But whence are they afar? Can a man be locally distant from Him who is everywhere?...It is not by place, but by being unlike Him, that a man is afar from God. What is to be unlike Him? it meaneth, a bad life, bad habits; for if by good habits we approach God, by bad habits we recede from God....If therefore by unlikeness we recede from God, by likeness we approach unto God. What likeness? That after which we were created, which by sinning we had corrupted in ourselves, which we have received again through the remission of sins, which is renewed in us in the mind within, that it may be engraved a second time as if on coin, that is, the image of our God upon our soul, and that we may return to His treasures....

3. "Let us make a joyful noise unto God, our salvation."...Consider, beloved, those who make a joyful noise in any ordinary songs, as in a sort of competition of worldly joy; and ye see them while reciting the written lines bursting forth with a joy, that the tongue sufficeth not to express the measure of; how they shout, indicating by that utterance the feeling of the mind, which cannot in words express what is conceived in the heart. If they then in earthly joy make a joyful noise; might we not do so from heavenly joy, which truly we cannot express in words?

4. "Let us prevent His face by confession"

(ver. 2). Confession hath a double meaning in Scripture. There is a confession of him who praiseth, there is that of him who groaneth. The confession of praise pertaineth to the honour of Him who is praised: the confession of groaning to the repentance of him who confesseth. For men confess when they praise God: they confess when they accuse themselves; and the tongue hath no more worthy use. Truly, I believe these to be the very vows, of which he speaketh in another Psalm: "I will pay Thee my vows, which I distinguished with my lips." Nothing is more elevated than that distinguishing, nothing is so necessary both to understand and to do. How then dost thou distinguish the vows which thou payest unto God? By praising Him, by accusing thyself; because it is His mercy, to forgive us our sins. For if He chose to deal with us after our deserts, He would find cause only to condemn. "O come," he said therefore, that we may at last go back from our sins, and that He may not cast up with us our accounts for the past; but that as it were a new account may be commenced, all the bonds of our debts having been burnt....The more therefore thou despairedst of thyself on account of thy iniquities, do thou confess thy sins; for so much greater is the praise of Him who forgiveth, as is the fulness of the penitent's confession more abundant. Let us not therefore imagine that we have receded from the song of praise, in understanding here that confession by which we acknowledge our transgressions: this is even a part of the song of praise; for when we confess our sins, we praise the glory of God.

5. "And make a joyful noise unto Him with Psalms." We have already said what it is "to make a joyful noise:" the word is repeated, that it may be confirmed by the act: the very repetition is an exhortation. For we have not forgotten, so as to wish to be again admonished what was said above, that we should make a joyful noise: but usually in passages of strong feeling a well-known word is repeated, not to make it more familiar, but that the very repetition may strengthen the impression made: for it is repeated that we may understand the feeling of the speaker....Hear now: "For the Lord is a great God, and a great King above all gods"

(ver. 3) "For the Lord will not cast off His people." Praise be unto Him, and shouts of joy be unto Him! What people shall He not cast off? we have no right to make our own explanation here: for the Apostle hath prescribed this unto us, he hath explained whereof it is said. For this was the Jewish people, the people where were the prophets, the people where were the patriarchs, the people begotten according to the flesh from the seed of Abraham; the people in which all the mysteries which promised our Saviour preceded us; the people among whom was instituted the temple, the anointing, the Priest for a figure, that when all these shadows were past, the Light itself might come; this therefore was the people of God; to it were the prophets sent, in it those who were sent were born; to it were delivered and entrusted the revelations of God. What then? is the whole of that people condemned? far be it. It is called the good olive-tree by the Apostle, for it commenced with the patriarchs....This then is the tree itself: though some of its boughs have been broken, yet all have not. For if all the boughs were broken, whence is Peter? whence John? whence Thomas? whence Matthew? whence Andrew? whence are all those Apostles? whence that very Apostle Paul who was speaking to us but now, and by his own fruit bearing witness to the good olive? Were not all these of that people? Whence also those five hundred brethren to whom our Lord appeared after His resurrection? Whence were so many thousands at the words of Peter (when the Apostles, filled with the Holy Spirit, spoke with the tongues of all nations ) converted with such zeal for the honour of God and their own accusation, that they who first shed the Lord's blood in their rage, learnt how to drink it now that they believed? And all these five thousand were so converted that they sold their own property, and laid the price of it at the Apostles' feet. That which one rich man did not do, when he heard from the Lord's mouth, and sorrowfully departed from Him, this so many thousands of those men by whose hands Christ had been crucified, did on a sudden. In proportion as the wound was deeper in their own hearts, with the greater eagerness did they seek for a physician. Since therefore all these were from thence, the Psalm saith of them, "For the Lord will not cast off His people."...

6. What doth the Psalm add? "In His hand are all the corners of the earth"

(ver. 4): we recognise the corner stone: the corner stone is Christ. There cannot be a corner, unless it hath united in itself two walls: they come from different sides to one corner, but they are not opposed to each other in the corner. The circumcision cometh from one side: the uncircumcision from the other; in Christ both peoples have met together: because He hath become the stone, of which it is written, "The stone which the builders rejected, hath become the head of the corner." ...

7. "For the sea is His and He made it"

(ver. 5). For the sea is this world, but God made also the sea: nor can the waves rage save only so far as to the shore, where He hath marked their bounds. There is therefore no temptation, that hath not received its measure...."And His hands prepared the dry land." Be thou the dry land: thirst for the grace of God: that as a sweet shower it may come upon thee, may find in thee fruit. He alloweth not the waves to cover what He hath sown. "And His hands prepared the dry land." Hence also therefore let us shout unto the Lord.

8. "O come, let us worship, and fall down to Him; and mourn before the Lord our Maker"

(ver. 6)....Perhaps thou art burning with the consciousness of a fault; blot out with tears the flame of thy sin: mourn before the Lord: fearlessly mourn before the Lord, who made thee; for He despiseth not the work of His own hands in thee. Think not thou canst be restored by thyself. By thyself thou mayest fall off, thou canst not restore thyself: He who made thee restoreth thee. "Let us mourn before the Lord our Maker:" weep before Him, confess unto Him, prevent His face in confession. For who art thou who mournest before Him, and confessest unto Him, but one whom He created? The thing created hath no slight confidence in Him who created it, and that in no indifferent fashion, but according to His own image and likeness.

9. "For He is the Lord our God"

(ver. 7). But that we may without fear fall down and kneel before Him, what are we? "We are the people of His pasture, and the sheep of His hand." See how elegantly he hath transposed the order of the words, and as it were not given its own attribute to each word; that we may understand these very same to be the sheep, who are also the people. He said not, the sheep of His pasture, and the people of His hand; which might be thought more congruous, since the sheep belong to the pasture; but He said, "the people of His pasture." The people are therefore sheep, since he saith, "the people of His pasture:" the people themselves are sheep....He praiseth these sheep also in the Song of Solomon, speaking of some perfect ones as the teeth of His Spouse the Holy Church: "Thy teeth are like a flock of sheep that are even shorn, which come up from the washing; whereof every one beareth twins, and there is none barren." What meaneth, "Thy teeth"? These by whom thou speakest: for the teeth of the Church are those through whom she speaketh. Of what sort are thy teeth? "Like a flock of sheep that are shorn." Why, "that are shorn"? Because they have laid aside the burdens of the world. Were not those sheep, of which I was a little before speaking, shorn, whom the bidding of God had shorn, when He saith, "Go and sell that thou hast, and give to the poor; and thou shalt find treasure in heaven: and come and follow Me"? They performed this bidding: shorn they came. And because those who believe in Christ are baptized, what is there said? "which come up from the washing;" that is, come up from the cleansing. "Whereof every one beareth twins." What twins? Those two commandments, wherefrom hang all the Law and the Prophets.

10. Therefore, "To-day if ye will hear His voice, harden not your hearts"

Himself, as David wrote it by inspiration. (Worthington) --- Complutensian Septuagint, "It is without a title in Hebrew." St. Paul (Hebrews iv. 7.) quotes it as the work of David. But this is only done incidentally, and it may have been written by the descendants of Moses, (Psalm lxxxix.; Calmet) as the apostle only says, in David, (Haydock) referring to the psalter, which the common opinion attributed to him. (Calmet) --- This opinion, it must be owned, acquires hereby great authority, (Haydock) as an inspired writer could not mistake; and Calmet himself, on the epistle to the Hebrews, doubts not but as the drift of the apostle requires, he attributed this psalm to David. (Berthier, T. vi.) --- It might be used in the removal of the ark (Muis) and contains an exhortation to the Jews to return to the service of God, under king Josias, (Theodoret) or after the captivity, (Calmet) or at the preaching of the gospel. (Eusebius) --- The Church adopts the version of the Roman psalter in her office books, as they were corrected by St. Pius V, and this psalm was considered as a hymn at the beginning of matins, though the Vulgate is retained in other parts. (Calmet) --- The variations are not material. (Haydock) --- But this shews that the Church does not condemn every deviation from the Vulgate. (Bellarmine, Diss.) --- Saviour. St. Jerome, "to the rock, our Jesus." (Haydock) --- He who created us, has also been our Saviour. (Worthington)

Come. Earlier than usual, (Menochius) before the day be far spent; præoccupemus, to shew our diligence in prayer, (Haydock) and to obtain God's favour, as Amam was first at the palace of Assuerus, Esther vi. 4. --- This sentence has probably determined the Church to place it at the beginning of matins. (Calmet) --- Let not others get before us in performing this duty. (Haydock) --- We cannot prevent God's grace by an good works, since without it we can do nothing (Worthington) as we ought. (Council of Trent) --- Thanksgiving. St. Jerome literally, "in confession." (Haydock) --- The same word, Greek: exomologesei, is used for sacramental confession; (Berthier) and this, or at least contrition, (Haydock) ought to go before our expressions of praise, Ecclesiasticus xv. 9. (Theodoret) (St. Jerome) --- The prophet exhorts us both to lament and to praise. (St. Augustine) (Berthier) --- Psalms and music. (Worthington)

Gods. Complutensian Septuagint, "the earth." But the best editions agree with us, and God must be acknowledged superior to all angels, &c. Some copies of the Septuagint, St. Augustine, &c., add, "for the Lord will not cast off his people," (Calmet) which seems to be taken from Psalm xciii. 14. (Berthier)

Ends. Hebrew, "depths." --- Are his. This is grandeur, that "he beholds," as in the Roman psalter. (Berthier) (Isaias xl. 15., and xlv. 18.) --- Virgil (Geor. 4.) says:

Deum, namque ire per omnes

Terrasque et tractusque maris, cœlumque profundum.

Formed. Like a potter, plasmaverunt, (St. Jerome; Calmet) or "have laid the foundations of the dry land." (St. Augustine; Roman Breviary) (Haydock)

And weep. Hebrew also, "bend the knee;" though this sense would seem less proper, after he had mentioned prostration. Tears of contrition and tenderness may accompany our canticles. (Berthier) --- Kneeling in prayer is a posture pleasing ot God, Philippians ii. (Worthington)

The Lord is not in the Hebrew or Septuagint. (Berthier) --- The people. Roman Psalter and Syriac, "his people, and the sheep of his pasture, taken from Psalm xcix. 3. (Calmet) --- God is the only shepherd, who creates his sheep. (Berthier) --- He feedeth us, and it is most just that we should adore him. (Worthington)

1 O come, let us sing unto the Lord : let us make a joyful noise to the rock of our salvation. 2 Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. 3 For the Lord is a great God, and a great King above all gods. 4 In his hand are the deep places of the earth: the strength of the hills is his also. 5 The sea is his, and he made it: and his hands formed the dry land. 6 O come, let us worship and bow down: let us kneel before the Lord our maker. 7 For he is our God; and we are the people of his pasture, and the sheep of his hand.

The psalmist here, as often elsewhere, stirs up himself and others to praise God; for it is a duty which ought to be performed with the most lively affections, and which we have great need to be excited to, being very often backward to it and cold in it. Observe,

I. How God is to be praised. 1. With holy joy and delight in him. The praising song must be a joyful noise, v. 1 and again v. 2 . Spiritual joy is the heart and soul of thankful praise. It is the will of God (such is the condescension of his grace) that when we give glory to him as a being infinitely perfect and blessed we should, at the same time, rejoice in him as our Father and King, and a God in covenant with us. 2. With humble reverence, and a holy awe of him ( v. 6 ): " Let us worship, and bow down, and kneel before him, as becomes those who know what an infinite distance there is between us and God, how much we are in danger of his wrath and in need of his mercy." Though bodily exercise, alone, profits little, yet certainly it is our duty to glorify God with our bodies by the outward expressions of reverence, seriousness, and humility, in the duties of religious worship. 3. We must praise God with our voice; we must speak forth, sing forth, his praises out of the abundance of a heart filled with love, and joy, and thankfulness— Sing to the Lord; make a noise, a joyful noise to him, with psalms —as those who are ourselves much affected with his greatness and goodness, are forward to own ourselves so, are desirous to be more and more affected therewith, and would willingly be instrumental to kindle and inflame the same pious and devout affection in others also. 4. We must praise God in concert, in the solemn assemblies: " Come, let us sing; let us join in singing to the Lord; not others without me, nor I alone, but others with me. Let us come together before his presence, in the courts of his house, where his people are wont to attend him and to expect his manifestations of himself." Whenever we come into God's presence we must come with thanksgiving that we are admitted to such a favour; and, whenever we have thanks to give, we must come before God's presence, set ourselves before him, and present ourselves to him in the ordinances which he has appointed.

II. Why God is to be praised and what must be the matter of our praise. We do not want matter; it were well if we did not want a heart. We must praise God,

1. Because he is a great God, and sovereign Lord of all, v. 3 . He is great, and therefore greatly to be praised. He is infinite and immense, and has all perfection in himself. (1.) He has great power: He is a great King above all gods, above all deputed deities, all magistrates, to whom he said, You are gods (he manages them all, and serves his own purposes by them, and to him they are all accountable), above all counterfeit deities, all pretenders, all usurpers; he can do that which none of them can do; he can, and will, famish and vanquish them all. (2.) He has great possessions. This lower world is here particularly specified. We reckon those great men who have large territories, which they call their own against all the world, which yet are a very inconsiderable part of the universe: how great then is that God whose the whole earth is, and the fulness thereof, not only under whose feet it is, as he has an incontestable dominion over all the creatures and a propriety in them, but in whose hand it is, as he has the actual directing and disposing of all ( v. 4 ); even the deep places of the earth, which are out of our sight, subterraneous springs and mines, are in his hand; and the height of the hills which are out of our reach, whatever grows or feeds upon them, is his also. This may be taken figuratively: the meanest of the children of men, who are as the low places of the earth, are not beneath his cognizance; and the greatest, who are as the strength of the hills, are not above his control. Whatever strength is in any creature it is derived from God and employed for him ( v. 5 ): The sea is his, and all that is in it (the waves fulfil his word); it is his, for he made it, gathered its waters and fixed its shores; the dry land, though given to the children of men, is his too, for he still reserved the property to himself; it is his, for his hands formed it, when his word made the dry land appear. His being the Creator of all makes him, without dispute, the owner of all. This being a gospel psalm, we may very well suppose that it is the Lord Jesus whom we are here taught to praise. He is a great God; the mighty God is one of his titles, and God over all, blessed for evermore. As Mediator, he is a great King above all gods; by him kings reign; and angels, principalities, and powers, are subject to him; by him, as the eternal Word, all things were made ( John i. 3 ), and it was fit he should be the restorer and reconciler of all who was the Creator of all, Col. i. 16 , 20 . To him all power is given both in heaven and in earth, and into his hand all things are delivered. It is he that sets one foot on the sea and the other on the earth, as sovereign Lord of both ( Rev. x. 2 ), and therefore to him we must sing our songs of praise, and before him we must worship and bow down.

1. The terms used to express the highest kind of joy.

rock-- a firm basis, giving certainty of salvation ( Psa 62:7 ).

2. come ... presence-- literally, "approach," or, meet Him ( Psa 17:13 ).

3. above ... gods-- esteemed such by men, though really nothing ( Jr 5:7 ; 10:10-15 ).

4-5. The terms used describe the world in its whole extent, subject to God.

6. come-- or, "enter," with solemn forms, as well as hearts.

7. This relation illustrates our entire dependence (compare Psa 23:3 ; 74:1 ). The last clause is united by Paul ( He 3:7 ) to the following (compare Psa 81:8 ),

CHAPTER 21

Ver. 18.But there shall not an hair of your head perish. "Because," says S. Gregory, "what was said about death was hard, comfort is added at once, from the joy of the resurrection, when it is said, 'a hair of your head shall not perish.' For we know that the flesh when wounded, causes pain, but the hair when cut does not. Our Lord therefore said to His martyrs, 'A hair of your head shall not perish.'" From these words of Christ, we may conclude that we shall rise again with our actual bodies. S. Augustine (De Civitate, chap.19, 2O.) So S. Bonaventure, S. Thomas, the master of the sentences, Soto, and others. Their proof is from Mat_10:30: "The very hairs of your head are all numbered;" and from this of S. Luke, "Not a hair of your head shall perish." "Not in length," says S. Augustine, "but in number."

2. We may collect this from reason, for our bodies will rise without deformity, with their natural adornments and comeliness; the adornment of the head is the hair, the beard, the nails. If any one has not these he is a deformed.

Ver. 19.In your patience possess ye your souls. Patience, therefore, is the possession of our souls. Firstly, because patience rules the soul and directs it in peace, and bends and influences it as it pleases. Secondly, because no one can keep the hope of a future life, as S. Augustine says, unless he have patience in the labours of the present one. Thirdly, S. Gregory (Homily xxxv. in Evangel.): "The possession of the soul consists of the virtue of patience, because patience is the root and guardian of all virtues. Through patience, we possess our souls, because, while we learn to govern ourselves, we begin to possess the knowledge that we are (quod sumus, quod adverb). It is patience to endure calmly the evils we suffer from others, and to be affected with no painful feeling against him who inflicts them upon us. For whoever so takes the oppressions of others, as to grieve in silence, but to look out for a time of retribution, does not possess this virtue, but only makes a show of it. Again, Solomon says, Pro_16:32: 'The patient man is better than the valiant, and he that ruleth his spirit than he that taketh cities.' The taking of a city is therefore a less victory, because the conquest is outside ourselves. That which is subdued by patience is greater, because the mind is subdued by itself, and subjects itself to itself when patience subdues it to the humility of endurance." S. Gregory adds the example of the Abbot Stephen, who returned contumelies with thanks, and thought a gain, loss, and considered his adversaries his helpers. Hence, at his death, angels were seen taking his soul to heaven.

The impatient do not possess their souls, but are possessed by the vices of wrath and vindictiveness, and consequently by Satan. They, only, who have ardent love can gain true patience, as those fervent martyrsSS. Ignatius, Laurence, Sebastian, Vincent, and others. Trajan the Emperor, consequently, said when he conferred, by his sentence, martyrdom on S. Ignatius, "No people suffer so much for their God as the Christians." S. Gregory (book v. Moral. chap. 13), "What is it to possess our souls, but to live perfectly in all things, and to govern all the emotions of our minds by the art of virtue? Whoever therefore possesses patience, possesses his soul, because he is thus made strong against all adversities, so that he rules even by subduing himself. By whatever he masters himself, he clearly shows himself unmastered, for when he masters himself in his pleasures, he prepares himself to be unmastered by their opposites." In his 39th Epistle to Theoclister; "In your patience possess your souls. Consider a moment where patience would be if there were nothing to be endured. I suspect that he would not be an Abel who had no Cain. For if the good were without misfortunes, they could not be perfectly good, for they would have no purgation. Their very society with evil is the purification of the good." Hence, says Theodore Studita in his 19th Catechetical Lecture, "Endurance is the highest perfection of virtue;" and Lucan (lib. ix.):

Serpens, sitis, ardor, arenæ

Dulcia Virtutis, gaudet Patientia duris. The sandy desert's burning heat; the pangs

Of raging thirst; its serpent's cruel fangs,

Are Virtue's sweets; for Patience joys in these,

And welcomes hardships more than softest case.

Lastly, the whole band of virtues flows into patience, so that it appears to be the complex of all virtues. Sencea (Ep. 69. and following): "There is i fortitude of which the brands are patience, endurance, and toleration. There is prudence, without which no undertaking is entered upon, and which persuades us to endure bravely what we cannot escape. There is constancy which cannot be cast down from its pedestal, and the determination of which no force can overthrow. Here is that indivisible society of virtues." And see the words of S. Jam_1:4.

Ver. 34.And take heed to yourselves, lest "the cares of this life absorb the mind and sink the faculties," says Euthymius, "and do not allow men to think about their salvation." "The cares of this life," says Titus, "debauchery and ebriety, deprive men of their senses, obscure their faith, and cause forgetfulness of all that is useful and necessary. They distract the mind, seize hold of it, and absorb it in the cares of this world."

Ver. 35.For as a snare shall it come on all them that dwell on the face of the whole earth. As careless birds are taken craftily by snares, so in the day of judgment shall the men of pleasure be. 2 "As the snare strangles the birds, so shall the day of judgment choke sinners." 3. "As the snare always keeps hold," says the Interlinear, "of that which it has once caught, so shall the sentence, given by one Christian judge, be perpetual; and either for ever glorify him who is judged, in heaven, or consume him with fire in hell."

Ver. 36.Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand bore the Son of man. The Arabic has, "That you may be strengthened in flight."

Stand before the Son of Man. So Wisdom 5:1 "They shall stand with great constancy." "To those therefore who give themselves up to vigils, prayers, and good works, that day shall not be a snare, but a festival," says Theophylact.

Ver. 37.And in the daytime He was teaching in the temple; and at night He went out, and abode in the mount that is called the mount of Olives. Because olives abounded in it. Christ gave the day to preaching and to His neighbour, but the night to prayer, to Himself, and to God. Thus He gave very little time to repose and slumber. The same did S. Paul, Dominic, F. Xavier, and others like them. "He went by night," says Theophylact, "into the mountain, to show us that we ought to hold communion with God in quiet at night. By day we should be gentle, and do good." So Bede: "What He commanded in words, He confirmed by His own example; for when the time of His Passion drew near, He was instant in teaching, in watching, and in prayers, either urging those, for whom He was to suffer, to faith by His words, or commending them to His Father by His prayers."

Ver. 38.And all the people came early in the morning to Him. The senses are in their vigour in the morning, and the morning therefore, as the best part of the day, is to be given to God.

And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.35. For as a snare shall it come on all them that dwell on the face of the whole earth.36. Watch you therefore, and pray always, that you may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.

Our Lord declared above the fearful and sensible signs of the evils which should overtake sinners, against which the only remedy is watching and prayer, as it is said, And take heed to yourselves, lest at any time, etc.

Every animal has within itself certain instincts which it has received from God, for the preservation of its own being. Wherefore Christ has also given us this warning, that what comes to them by nature, may be ours by the aid of reason and prudence: that we may flee from sin as the brute creatures shun deadly food, but that we seek after righteousness, as they wholesome herbs. Therefore said He, Take heed to yourselves, that is, that you may distinguish the noxious from the wholesome. But since there are two ways of taking heed to ourselves, the one with the bodily eyes, the other by the faculties of the soul, and the bodily eye does not reach to virtue; it remains that we speak of the operations of the soul. Take heed, that is, Look around you on all sides, keeping an ever watchful eye to the guardianship of your soul. He says not, Take heed to your own or to the things around, but to yourselves. For you are mind and spirit, your body is only of sense. Around you are riches, arts, and all the appendages of life, you must not mind these, but your soul, of which you must take especial care. The same admonition tends both to the healing of the sick, and the perfecting of those that are well, namely, such as are the guardians of the present, the providers of the future, not judging the actions of others, but strictly searching their own, not suffering the mind to be the slave of their passions but subduing the irrational part of the soul to the rational. But the reason why we should take heed He adds as follows, Lest at any time your hearts be overcharged, etc.

As if He says, Beware lest the eyes of your mind wax heavy. For the cares of this life, and surfeiting, and drunkenness, scare away prudence, shatter and make shipwreck of faith.

CLEM. ALEX. Drunkenness is an excessive use of wine; crapula is the uneasiness, and nausea attendant on drunkenness, a Greek word so called from the motion of the head. And a little below. As then we must partake of food lest we suffer hunger, so also of drink lest we thirst, but with still greater care to avoid falling into excess. For the indulgence of wine is deceitful, and the soul when free from wine will be the wisest and best, but steeped in the fumes of wine is lost as in a cloud.

But carefulness, or the care of this life, although it seems to have nothing unlawful in it, nevertheless if it conduce not to religion, must be avoided. And the reason why He said this He shows by what comes next, And so that day come upon you unawares.

For that day will not come when men are expecting it, but unlooked for and by stealth, taking as a snare those who are unwary. For as a snare shall it come upon all them that sit upon the face of the earth. But this we may diligently keep far from us. For that day will take those that sit on the face of the earth, as the unthinking and slothful. But as many as are prompt and active in the way of good, not sitting and loitering on the ground, but rising from it, saying to themselves, Rise up, be gone, for here there is no rest for you. To such that day is not as a perilous snare, but a day of rejoicing.

He taught them therefore to take heed to the things we have just before mentioned, lest they fall into the indolence resulting therefrom. Hence it follows, Watch you therefore, and pray always, that you may be accounted worthy to escape all those things that shall come to pass.

Namely, hunger, pestilence, and such like, which for a time only threaten the elect and others, and those things also which are hereafter the lot of the guilty for ever. For these we can in no wise escape, save by watching and prayer.

This is supposed to be that flight which Matthew mentions; which must not be in the winter or on the sabbath day. To the winter belong the cares of this life, which are mournful as the winter, but to the sabbath surfeiting and drunkenness, which drowns and buries the heart in carnal luxury and delight, since on that day the Jews are immersed in worldly pleasure, while they are lost to a spiritual sabbath.

And because a Christian needs not only to flee evil, but to strive to obtain glory, He adds, And to stand before the Son of man. For this is the glory of angels, to stand before the Son of man, our God, and always to behold His face.

Now supposing a physician should bid us beware of the juice of a certain herb, lest a sudden death overtake us, we should most earnestly attend to his command; but when our Savior warns us to shun drunkenness and surfeiting, and the cares of this world, men have no fear of being wounded and destroyed by them; for the faith which they put in the caution of the physician, they disdain to give to the words of God.

29 And he spake to them a parable; Behold the fig tree, and all the trees; 30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. 31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. 32 Verily I say unto you, This generation shall not pass away, till all be fulfilled. 33 Heaven and earth shall pass away: but my words shall not pass away. 34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth. 36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. 37 And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives. 38 And all the people came early in the morning to him in the temple, for to hear him.

Here, in the close of this discourse,

I. Christ appoints his disciples to observe the signs of the times, which they might judge by, if they had an eye to the foregoing directions, with as much certainty and assurance as they could judge of the approach of summer by the budding forth of the trees, v. 29-31 . As in the kingdom of nature there is a chain of causes, so in the kingdom of providence there is a consequence of one event upon another. When we see a nation filling up the measure of their iniquity, we may conclude that their ruin is nigh; when we see the ruin of persecuting powers hastening on, we may thence infer that the kingdom of God is nigh at hand, that when the opposition given to it is removed it shall gain ground. As we may lawfully prognosticate the change of the seasons when second causes have begun to work, so we may, in the disposal of events, expect something uncommon when God is already raised up out of his holy habitation ( Zech. ii. 13 ); then stand still and see his salvation.

II. He charges them to look upon those things as neither doubtful nor distant (for then they would not make a due impression on them), but as sure and very near. The destruction of the Jewish nation, 1. Was near ( v. 32 ): This generation shall not pass away till all be fulfilled. There were some now alive that should see it; some that now heard the prediction of it. 2. It was sure; the sentence was irreversible; it was a consumption determined; the decree was gone forth ( v. 33 ): " Heaven and earth shall pass away sooner than any word of mine: nay, they certainly shall pass away, but my words shall not; whether they take hold or no, they will take effect, and not one of them fall to the ground, " 1 Sam. iii. 19 .

III. He cautions them against security and sensuality, by which they would unfit themselves for the trying times that were coming on, and make them to be a great surprise and terror to them ( v. 34, 35 ): Take heed to yourselves. This is the word of command given to all Christ's disciples: " Take heed to yourselves, that you be not overpowered by temptations, nor betrayed by your own corruptions." Note, We cannot be safe if we be secure. It concerns us at all times, but especially at some times, to be very cautious. See here, 1. What our danger is: that the day of death and judgment should come upon us unawares, when we do not expect it, and are not prepared for it,—lest, when we are called to meet our Lord, that be found the furthest thing from our thoughts which ought always to be laid nearest our hearts, lest it come upon us as a snare; for so it will come upon the most of men, who dwell upon the earth, and mind earthly things only, and have no converse with heaven; to them it will be as a snare. See Eccl. ix. 12 . It will be a terror and a destruction to them; it will put them into an inexpressible fright, and hold them fast for a doom yet more frightful. 2. What our duty is, in consideration of this danger: we must take heed lest our hearts be overcharged, lest they be burdened and overloaded, and so unfitted and disabled to do what must be done in preparation for death and judgment. Two things we must watch against, lest our hearts be overcharged with them:—(1.) The indulging of the appetites of the body, and allowing of ourselves in the gratifications of sense to an excess: Take heed lest you be overcharged with surfeiting and drunkenness, the immoderate use of meat and drink, which burden the heart, not only with the guilt thereby contracted, but by the ill influence which such disorders of the body have upon the mind; they make men dull and lifeless to their duty, dead and listless in their duty; they stupify the conscience, and cause the mind to be unaffected with those things that are most affecting. (2.) The inordinate pursuit of the good things of this world. The heart is overcharged with the cares of this life. The former is the snare of those that are given to their pleasures: this is the snare of the men of business, that will be rich. We have need to guard on both hands, not only lest at the time when death comes, but lest at any time our hearts should be thus overcharged. Our caution against sin, and our care of our own souls, must be constant.

IV. He counsels them to prepare and get ready for this great day, v. 36 . Here see, 1. What should be our aim: that we may be accounted worthy to escape all these things; that, when the judgments of God are abroad, we may be preserved from the malignity of them; that either we may not be involved in the common calamity or it may not be that to us which it is to others; that in the day of death we may escape the sting of it, which is the wrath of God, and the damnation of hell. Yet we must aim not only to escape that, but to stand before the Son of man; not only to stand acquitted before him as our Judge ( Ps. i. 5 ), to have boldness in the day of Christ (that is supposed in our escaping all those things), but to stand before him, to attend on him as our Master, to stand continually before his throne, and serve him day and night in his temple ( Rev. vii. 15 ), always to behold his face, as the angels, Matt. xviii. 10 . The saints are here said to be accounted worthy, as before, ch. xx. 35 . God, by the good work of his grace in them, makes them meet for this happiness, and, by the good will of his grace towards them, accounts them worthy of it: but, as Grotius here says, a great part of our worthiness lies in an acknowledgment of our own unworthiness. 2. What should be our actings in these aims: Watch therefore, and pray always. Watching and praying must go together, Neh. iv. 9 . Those that would escape the wrath to come, and make sure of the joys to come, must watch and pray, and must do so always, must make it the constant business of their lives, (1.) To keep a guard upon themselves. "Watch against sin, watch to every duty, and to the improvement of every opportunity of doing good. Be awake, and keep awake, in expectation of your Lord's coming, that you may be in a right frame to receive him, and bid him welcome." (2.) To keep up their communion with God: " Pray always; be always in an habitual disposition to that duty; keep up stated times for it; abound in it; pray upon all occasions." Those shall be accounted worthy to live a life of praise in the other world that live a life of prayer in this world.

V. In the last two verses we have an account how Christ disposed of himself during those three or four days between his riding in triumph into Jerusalem and the night in which he was betrayed. 1. He was all day teaching in the temple. Christ preached on week-days as well as sabbath days. He was an indefatigable preacher; he preached in the face of opposition, and in the midst of those that he knew sought occasion against him. 2. At night he went out to lodge at a friend's house, in the mount of Olives, about a mile out of town. It is probable that he had some friends in the city that would gladly have lodged him, but he was willing to retire in the evening out of the noise of the town, that he might have more time for secret devotion, now that his hour was at hand. 3. Early in the morning he was in the temple again, where he had a morning lecture for those that were willing to attend it; and the people were forward to hear one that they saw forward to preach ( v. 38 ): They all came early in the morning, flocking to the temple, like doves to their windows, to hear him, though the chief priests and scribes did all they could to prejudice them against him. Sometimes the taste and relish which serious, honest, plain people have of good preaching are more to be valued and judged by than the opinion of the witty and learned, and those in authority.

34-37. surfeiting, and drunkenness-- All animal excesses, quenching spirituality.

cares of this life-- (See on Mr 4:7 ; Mr 4:19 ).