1st Sunday of Advent

1. ...If perchance things obscure demand the office of an interpreter, those things which are evident ought to require of me the office of a reader. The song here is of the Advent of the Lord and of our Saviour Jesus Christ, and of His vineyard. But the singer of the song is that Asaph, as far as doth appear, enlightened and converted, by whose name ye know the synagogue to be signified. Lastly, the title of the Psalm is: "For the end in behalf of them that shall be changed;" that is, for the better. For Christ, the end of the Law, hath come on purpose that He should change men for the better. And he addeth, "a testimony to Asaph himself." A good testimony of truth. Lastly, this testimony doth confess both Christ and the vineyard; that is, Head and Body, King and people, Shepherd and flock, and the entire mystery of all Scriptures, Christ and the Church. But the title of the Psalm doth conclude with, "for the Assyrians." The Assyrians are interpreted, "men guiding." Therefore it is no longer a generation which hath not guided the heart thereof, but now a generation guiding. Therefore hear we what he saith in this testimony.

2. What is, "Thou that feedest Israel, hearken, Thou that conducteth Joseph like sheep"?

(ver. 1). He is being invoked to come, He is being expected until He come, He is being yearned for until He come. Therefore may He find "men guiding:" "Thou that conductest," he saith, "Joseph like sheep:" Joseph himself like sheep. Joseph himself are the sheep, and Joseph himself is a sheep. Observe Joseph; for although even the interpretation of his name doth aid us much, for it signifieth increase; and He came indeed in order that the grain given to death might arise manifold; that is, that the people of God might be increased...."Thou that sittest upon the Cherubin." Cherubin is the seat of the glory of God, and is interpreted the fulness of knowledge. There God sitteth in the fulness of knowledge. Though we understand the Cherubin to be the exalted powers and virtues of the heavens: yet, if thou wilt, thou wilt be Cherubin. For if Cherubin is the seat of God, hear what saith the Scripture: "The soul of a just man is the seat of wisdom." How, thou sayest, shall I be the fulness of knowledge? Who shall fulfil this? Thou hast the means of fulfilling it: "The fulness of the Law is love." Do not run after many things, and strain thyself. The amplitude of the branches doth terrify thee: hold by the root, and of the greatness of the tree think not. Be there in thee love, and the fulness of knowledge must needs follow. For what doth he not know that knoweth love? Inasmuch as it hath been said, "God is love." "Appear." For we went astray because Thou didst not appear. "Before Ephraim and Benjamin and Manasse"

(ver. 2). Appear, I say, before the nation of the Jews, before the people of Israel. For there is Ephraim, there Manasses, there Benjamin. But to the interpretation let us look: Ephraim is fruit-bearing, Benjamin son of right hand, Manasses one forgetful. Appear Thou then before one made fruitful, before a son of the right hand: appear Thou before one forgetful, in order that he may be no longer forgetful, but Thou mayest come into his mind that hast delivered him....For weak Thou wast when it was being said, "If Son of God He is, let Him come down from the Cross." Thou wast seeming to have no power: the persecutor had power over Thee: and Thou didst show this aforetime, for Jacob too himself prevailed in wrestling, a man with an angel. Would he at any time, except the angel had been willing? And man prevailed, and the angel was conquered: and victorious man holdeth the angel, and saith, "I will not let thee go, except thou shalt have blessed me." A great sacrament! He both standeth conquered, and blesseth the conqueror. Conquered, because he willed it; in flesh weak, in majesty strong....Having been crucified of weakness, rise Thou in power: "Stir up Thy power, and come Thou, to save us."

3. "O God, convert us." For averse we have been from Thee, and except Thou convert us, we shall not be converted. "And illumine Thy face, and we shall be saved"

(ver. 14). Although these things have been done, "Turn Thou nevertheless." "Look from heaven and see, and visit this vineyard." "And perfect Thou her whom Thy right hand hath planted"

(ver. 15). No other plant Thou, but this make Thou perfect. For she is the very seed of Abraham, she is the very seed in whom all nations shall be blessed: there is the root where is borne the graffed wild olive. "Perfect Thou this vineyard which Thy right hand hath planted." But wherein doth He perfect? "And upon the Son of man, whom Thou hast strengthened to Thyself." What can be more evident? Why do ye still expect, that we should still explain to you in discourse, and should we not rather cry out with you in admiration, "Perfect Thou this vineyard which Thy right hand hath planted, and upon the Son of man" perfect her? What Son of man? Him "whom Thou hast strengthened to Thyself." A mighty stronghold: build as much as thou art able. "For other foundation no one is able to lay, except that which is laid, which is Christ Jesus."

10. "Things burned with fire, and dug up, by the rebuke of Thy countenance shall perish"

(ver. 17). "And we depart not from Thee....Thou wilt quicken us, and Thy Name we will invoke"

(ver. 18). Thou shalt be sweet to us, "Thou wilt quicken us." For aforetime we did love earth, not Thee: but Thou hast mortified our members which are upon the earth. For the Old Testament, having earthly promises, seemeth to exhort that God should not be loved for nought, but that He should be loved because He giveth something on earth. What dost thou love, so as not to love God? Tell me. Love, if thou canst, anything which He hath not made. Look round upon the whole creation, see whether in any place thou art held with the birdlime of desire, and hindered from loving the Creator, except it be by that very thing which He hath Himself created, whom thou despisest. But why dost thou love those things, except because they are beautiful? Can they be as beautiful as He by whom they were made? Thou admirest these things, because thou seest not Him: but through those things which thou admirest, love Him whom thou seest not. Examine the creation; if of itself it is, stay therein: but if it is of Him, for no other reason is it prejudicial to a lover, than because it is preferred to the Creator. Why have I said this? With reference to this verse, brethren. Dead, I say, were they that did worship God that it might be well with them after the flesh: "For to be wise after the flesh is death:" and dead are they that do not worship God gratis, that is, because of Himself He is good, not because He giveth such and such good things, which He giveth even to men not good. Money wilt thou have of God? Even a robber hath it. Wife, abundance of children, soundness of body, the world's dignity, observe how many evil men have. Is this all for the sake of which thou dost worship Him? Thy feet will totter, thou wilt suppose thyself to worship without cause, when thou seest those things to be with them who do not worship Him. All these things, I say, He giveth even to evil men, Himself alone He reserveth for good men. "Thou wilt quicken us;" for dead we were, when to earthly things we did cleave; dead we were, when of the earthly man we did bear the image. "Thou wilt quicken us;" Thou wilt renew us, the life of the inward man Thou wilt give us. "And Thy Name we will invoke;" that is, Thee we will love. Thou to us wilt be the sweet forgiver of our sins, Thou wilt be the entire reward of the justified. "O Lord God of virtues, convert us, and show Thy face, and we shall be whole" (ver. 20).

Joseph. He mentions these two as persons dear to God. All the tribes were equally led away captives, and the distinction of kingdoms was not regarded. (Calmet) --- All Israel is denoted by Joseph, who composed two tribes, having a double portion; (Worthington; Menochius) and ruling in Egypt. (Bellarmine)

Manasses. These three tribes followed the ark in the desert, (Numbers ii. 18.) and might better see the majesty shining over it. (Worthington) (Calmet) --- Let all be united once more in the divine service. (Muis) --- Samaria, and Jerusalem in part, were in the tribes of Ephraim and Benjamin, (Menochius) and Manasses occupied both sides of the Jordan. (Haydock)

And look down upon "the Messias," (Chaldean) the true vine, John xv. 1., and Matthew xxi. 33. (Calmet) --- Of man, is not in Hebrew, only, ver. 18. (Haydock) --- Some perfection was wanting in the Church of the Old Testament.

The man of thy right hand. Christ, (Challoner) where he sits, (Calmet) being as man in the highest place of heaven, Matthew xxvi. 64., and xii. 32. (Haydock) --- Who else could redeem Israel? (Calmet) --- Zorobabel was only a figure of Him. (Haydock) --- Christ's birth was miraculous, (Menochius) and he was appointed by the right hand of God to do great things; and, as man, is moved to take compassion on the distresses of his people. (Berthier)

From thee. This is our fixed determination for the future. (Haydock) --- Will call. Hebrew, "Shall be called by thy name," (St. Jerome; Haydock) thy people. (Symmachus) (Calmet) --- But the Vulgate is equally correct, invocabimus. (Montanus) (Protestants) (Haydock)

1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth. 2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us. 3 Turn us again, O God, and cause thy face to shine; and we shall be saved. 4 O Lord God of hosts, how long wilt thou be angry against the prayer of thy people? 5 Thou feedest them with the bread of tears; and givest them tears to drink in great measure. 6 Thou makest us a strife unto our neighbours: and our enemies laugh among themselves. 7 Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.

The psalmist here, in the name of the church, applies to God by prayer, with reference to the present afflicted state of Israel.

I. He entreats God's favour for them ( v. 1, 2 ); that is all in all to the sanctuary when it is desolate, and is to be sought in the first place. Observe, 1. How he eyes God in his address as the Shepherd of Israel, whom he had called the sheep of his pasture ( Ps. lxxix. 13 ), under whose guidance and care Israel was, as the sheep are under the care and conduct of the shepherd. Christ is the great and good Shepherd, to whom we may in faith commit the custody of his sheep that were given to him. He leads Joseph like a flock, to the best pastures, and out of the way of danger; if Joseph follow him not as obsequiously as the sheep do the shepherd, it is his own fault. He dwells between the cherubim, where he is ready to receive petitions and to give directions. The mercy-seat was between the cherubim; and it is very comfortable in prayer to look up to God as sitting on a throne of grace, and that it is so to us is owning to the great propitiation, for the mercy-seat was the propitiatory. 2. What he expects and desires from God, that he would give ear to the cry of their miseries and of their prayers, that he would shine forth both in his own glory and in favour and kindness to his people, that he would show himself and smile on them, that he would sir up his strength, that he would excite it and exert it. It had seemed to slumber: "Lord, awaken it." His cause met with great opposition and the enemies threatened to overpower it: "Lord, put forth thy strength so much the more, and come for salvation to us; be to thy people a powerful help and a present help; Lord, do this before Ephraim, Benjamin, and Manasseh, " that is, "In the sight of all the tribes of Israel; let them see it to their satisfaction." Perhaps these three tribes are named because they were the tribes which formed that squadron of the camp of Israel that in their march through the wilderness followed next after the tabernacle; so that before them the ark of God's strength rose to scatter their enemies.

II. He complains of God's displeasure against them. God was angry, and he dreads that more than any thing, v. 4 . 1. It was great anger. He apprehended that God was angry against the prayer of his people, not only that he was angry notwithstanding their prayers, by which they hoped to turn away his wrath from them, but that he was angry with their prayers, though they were his own people that prayed. That God should be angry at the sins of his people and at the prayers of his enemies is not strange; but that he should be angry at the prayers of his people is strange indeed. He not only delayed to answer them (that he often does in love), but he was displeased at them. If he be really angry at the prayers of his people, we may be sure it is because they ask amiss, Jam. iv. 3 . They pray, but they do not wrestle in prayer; their ends are not right, or there is some secret sin harboured and indulged in them; they do not lift up pure hands, or they lift them up with wrath and doubting. But perhaps it is only in their own apprehension; he seems angry with their prayers when really he is not; for thus he will try their patience and perseverance in prayer, as Christ tried the woman of Canaan when he said, It is not meet to take the children's bread and cast it to dogs. 2. It was anger that had continued a great while: " How long wilt thou be angry? We have still continued praying and yet are still under thy frowns." Now the tokens of God's displeasure which they had been long under were both their sorrow and shame. (1.) Their sorrow ( v. 5 ): Thou feedest them with the bread of tears; they eat their meat from day to day in tears; this is the vinegar in which they dipped their morsel, Ps. xlii. 3 . They had tears given them to drink, not now and then a taste of that bitter cup, but in great measure. Note, There are many that spend their time in sorrow who yet shall spend their eternity in joy. (2.) It was their shame, v. 6 . God, by frowning upon them, made them a strife unto their neighbours; each strove which should expose them most, and such a cheap and easy prey were they made to them that all the strife was who should have the stripping and plundering of them. Their enemies laughed among themselves to see the frights they were in, the straits they were reduced to, and the disappointments they met with. When God is displeased with his people we must expect to see them in tears and their enemies in triumph.

8 Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. 9 Thou preparedst room before it, and didst cause it to take deep root, and it filled the land. 10 The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars. 11 She sent out her boughs unto the sea, and her branches unto the river. 12 Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her? 13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it. 14 Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine; 15 And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself. 16 It is burned with fire, it is cut down: they perish at the rebuke of thy countenance. 17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself. 18 So will not we go back from thee: quicken us, and we will call upon thy name. 19 Turn us again, O Lord God of hosts, cause thy face to shine; and we shall be saved.

The psalmist is here presenting his suit for the Israel of God, and pressing it home at the throne of grace, pleading with God for mercy and grace for them. The church is here represented as a vine ( v. 8 , 14 ) and a vineyard, v. 15 . The root of this vine is Christ, Rom. xi. 18 . The branches are believers, John xv. 5 . The church is like a vine, weak and needing support, unsightly and having an unpromising outside, but spreading and fruitful, and its fruit most excellent. The church is a choice and noble vine; we have reason to acknowledge the goodness of God that he has planted such a vine in the wilderness of this world, and preserved it to this day. Now observe here,

I. How the vine of the Old-Testament church was planted at first. It was brought out of Egypt with a high hand; the heathen were cast out of Canaan to make room for it, seven nations to make room for that one. Thou didst sweep before it (so some read v. 9 ), to make clear work; the nations were swept away as dirt with the besom of destruction. God, having made room for it, and planted it, cause it to take deep root by a happy establishment of their government both in church and state, which was so firm that, though their neighbours about them often attempted it, they could not prevail to pluck it up.

II. How it spread and flourished. 1. The land of Canaan itself was fully peopled. At first they were not so numerous as to replenish it, Exod. xxiii. 29 . But in Solomon's time Judah and Israel were many as the sand of the sea; the land was filled with them, and yet such a fruitful land that it was not over-stocked, v. 10 . The hills of Canaan were covered with their shadow, and the branches, though they extended themselves far, like those of the vine, yet were not weak like them, but as strong as those of the goodly cedars. Israel not only had abundance of men, but those mighty men of valour. 2. They extended their conquests and dominion to the neighbouring countries ( v. 11 ): She sent out her boughs to the sea, the great sea westward, and her branches to the river, to the river of Egypt southward, the river of Damascus northward, or rather the river Euphrates eastward, Gen. xv. 18 . Nebuchadnezzar's greatness is represented by a flourishing tree, Dan. iv. 20, 21 . But it is observable here concerning this vine that it is praised for its shadow, its boughs, and its branches, but not a word of its fruit, for Israel was an empty vine, Hos. x. 1 . God came looking for grapes, but, behold, wild grapes, Isa. v. 2 . And, if a vine do not bring forth fruit, no tree so useless, so worthless, Ezek. xv. 2 , 6 .

III. How it was wasted and ruined: "Lord, thou hast done great things for this vine, and why shall it be all undone again? If it were a plant not of God's planting, it were not strange to see it rooted up; but will God desert and abandon that which he himself gave being to?" v. 12 . Why hast thou then broken down her hedges? There was a good reason for this change in God's way towards them. This noble vine had become the degenerate plant of a strange vine ( Jer. ii. 21 ), to the reproach of its great owner, and then no marvel if he took away its hedge ( Isa. v. 5 ); yet God's former favours to this vine are urged as pleas in prayer to God, and improved as encouragements to faith, that, notwithstanding all this, God would not wholly cast them off. Observe, 1. The malice and enmity of the Gentile nations against Israel. As soon as ever God broke down their hedges and left them exposed troops of enemies presently broke in upon them, that waited for an opportunity to destroy them. Those that passed by the way plucked at them; the board out of the wood and the wild beast of the field were ready to ravage it, v. 13 . But, 2. See also the restraint which these cruel enemies were under; for till God had broken down their hedges they could not pluck a leaf of this vine. The devil could not hurt Job so long as God continued the hedge round about him, Job i. 10 . See how much it is the interest of any people to keep themselves in the favour of God and then they need not fear any wild beast of the field, Job v. 23 . If we provoke God to withdraw, our defence has departed from us, and we are undone. The deplorable state of Israel is described ( v. 16 ): It is burnt with fire; it is cut down; the people are treated like thorns and briers, that are nigh unto cursing and whose end is to be burned, and no longer like vines that are protected and cherished. They perish not through the rage of the wild beast and the boar, but at the rebuke of thy countenance; that was it which they dreaded and to which they attributed all their calamities. It is well or ill with us according as we are under God's smiles or frowns.

IV. What their requests were to God hereupon. 1. That God would help the vine ( v. 14, 15 ), that he would graciously take cognizance of its case and do for it as he thought fit: " Return, we beseech thee, O Lord of hosts! for thou hast seemed to go away from us. Look down from heaven, to which thou hast retired,—from heaven, that place of prospect, whence thou seest all the wrongs that are done us, that place of power, whence thou canst send effectual relief,—from heaven, where thou hast prepared thy throne of judgment, to which we appeal, and where thou hast prepared a better country for those that are Israelites indeed,—thence give a gracious look, thence make a gracious visit, to this vine. Take our woeful condition into thy compassionate consideration, and for the particular fruits of thy pity we refer ourselves to thee. Only behold the vineyard, or rather the root, which thy right hand hath planted, and which therefore we hope thy right hand will protect, that branch which thou madest strong for thyself, to show forth thy praise ( Isa. xliii. 21 ), that with the fruit of it thou mightest be honoured. Lord, it is formed by thyself and for thyself, and therefore it may with a humble confidence be committed to thyself and to thy own care." As for God, his work is perfect. What we read the branch in the Hebrew is the son (Ben ), whom in thy counsel thou hast made strong for thyself. That branch was to come out of the stock of Israel ( my servant the branch, Zech. iii. 8 ), and therefore, till he should come, Israel in general, and the house of David in particular, must be preserved, and upheld, and kept in being. He is the true vine, John xv. 1 ; Isa. xi. 1 . Destroy it not for that blessing is in it, Isa. lxv. 8 . 2. That he would help the vine-dresser ( v. 17, 18 ): " Let thy hand be upon the man of thy right hand, " that king (whoever it was) of the house of David that was now to go in and out before them; "let thy hand be upon him, not only to protect and cover him, but to own him, and strengthen him, and give him success." We have this phrase, Ezra vii. 28 , And I was strengthened as the hand of the Lord my God was upon me. Their king is called the man of God's right hand as he was the representative of their state, which was dear to God, as his Benjamin, the son of his right hand, as he was president in their affairs and an instrument in God's right hand of much good to them, defending them from themselves and from their enemies and directing them in the right way, and as he was under-shepherd under him who was the great shepherd of Israel. Princes, who have power, must remember that they are sons of men, of Adam (so the word is), that, if they are strong, it is God that has made them strong, and he has made them so for himself, for they are his ministers to serve the interests of his kingdom among men, and, if they do this in sincerity, his hand shall be upon them; and we should pray in faith that it may be so, adding this promise, that, if God will adhere to our governors, we will adhere to him: So will not we go back from thee; we will never desert a cause which we see that God espouses and is the patron of. Let God be our leader and we will follow him. Adding also this prayer, " Quicken us, put life into us, revive our dying interests, revive our drooping spirits, and then we will call upon thy name. We will continue to do so upon all occasions, having found it not in vain to do so." We cannot call upon God's name in a right manner unless he quicken us; but it is he that puts life into our souls, that puts liveliness into our prayers. But many interpreters, both Jewish and Christian, apply this to the Messiah, the Son of David, the protector and Saviour of the church and the keeper of the vineyard. (1.) He is the man of God's right hand, to whom he has sworn by his right hand (so the Chaldee), whom he has exalted to his right hand, and who is indeed his right hand, the arm of the Lord, for all power is given to him. (2.) He is that son of man whom he made strong for himself, for the glorifying of his name and the advancing of the interests of his kingdom among men. (3.) God's hand is upon him throughout his whole undertaking, to bear him out and carry him on, to protect and animate him, that the good pleasure of the Lord might prosper in his hand. (4.) The stability and constancy of believers are entirely owing to the grace and strength which are laid up for us in Jesus Christ, Ps. lxviii. 28 . In him is our strength found, by which we are enabled to persevere to the end. Let thy hand be upon him; on him let our help be laid who is mighty; let him be made able to save to the uttermost and that will be our security; so will not we go back from thee.

Lastly, The psalm concludes with the same petition that had been put up twice before, and yet it is no vain repetition ( v. 19 ): Turn us again. The title given to God rises, v. 3 , O God! v. 7 , O God of hosts! v. 19 , O Lord (Jehovah) God of hosts! When we come to God for his grace, his good-will towards us and his good work in us, we should pray earnestly, continue instant in prayer, and pray more earnestly.

1-2. Joseph-- for Ephraim ( 1Ch 7:20-29 ; Psa 78:67 ; Re 7:8 ), for Israel.

Shepherd-- (Compare Ge 49:24 ).

leadest, &c.-- ( Psa 77:20 ).

dwellest ... cherubim-- ( Ex 25:20 ); the place of God's visible glory, whence He communed with the people ( He 9:5 ).

shine forth-- appear ( Psa 50:2 ; 94:1 ).

3. Turn us-- that is, from captivity.

thy face to shine-- ( Nu 6:25 ).

14-15. visit this vine-- favorably ( Psa 8:4 ).

16. it-- the "vine" or

they-- the "people" are suffering from Thy displeasure.

18. We need quickening grace ( Psa 71:20 ; 119:25 ) to persevere in Thy right worship ( Ge 4:26 ; Ro 10:11 ).

19. (Compare Psa 80:3 , "O God"; Psa 80:7 , "O God of hosts").

Ver. 1.Sosthenes. He was chief ruler of the synagogue at Corinth; having been converted to Christ by Paul, he was severely beaten for his faith before Gallio, the Proconsul (Act_18:17), and after his death was placed among the Saints.November 28th.

Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints [supply, Paul writes and salutes in praying], grace be unto you and peace from God. For called to be saints the Syriac translates, called and saints. For in the Greek it is not the participle λεγόμενος or κεκλημένος, i.e., summoned, named, called; but, κλητὸς a word which denotes having a call to holiness, or holy by way of call, called to holiness.

Note first, that Paul throughout this chapter and everywhere else holds up to admiration this benefit of calling. Secondly, that this and all other benefits he humbly and devoutly ascribes to the Divine benevolence and to the power of humility. Chrysostom has here a noteworthy passage in the moral part of his first homily.

Thirdly, it is plain from this, in opposition to Pelagius, that, not for our merits, but by the mere grace of God, have we been called to the faith and the grace of Christ. Again, that all Christians were formally called Saints: not because they were really so, but by way of call, profession, duty.

Fourthly, he calls them saints in Christ, that is sanctified through the merits of Christ, namely, in Baptism and its consequent gifts.

Fifthly: "the church," and the "called to be saints" are the same thing. For the latter is in opposition and is explanatory of the former: so that if you ask, What is the Church? I shall answer from this passage of S. Paul: It consists of those called to be saints, or it is a congregation and assembly of the faithful, who have been called to holiness.

Whence, sixthly, it is evident from here that the Church is visible; for Paul writes these things not to an abstract idea, but "to the church which is at Corinth," which was able to read and see his letters, as is plain.

Seventhly, from this place it is evident that there is the same Church everywhere, a part of which was the Church at Corinth. Whence he says: "With all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours;" i.e., all Christians, wherever they exist: whether with me in this place of ours, or in any other place you please. Theirs, then, viz., of the Corinthians, and ours, viz., of me and Sosthenes. He adds this, that no one might suppose when he said Jesus Christ our Lord, that he meant to say that Christ is the Lord of Paul and Sosthenes alone, So Chrysostom says: "By this Paul tacitly enjoins the Corinthians that they ought to lay aside contentions and to be of one mind, as being members of the same Church, and of the sane Head, Christ." Next, he reminds them that he writes this letter specially indeed to the Corinthians, but, nevertheless, that he wishes it to be a circular letter to all Christians, in the same way that the letters of the other Apostles and of the Bishops in those first ages were circular letters.

Cajetan's interpretation of "ours," that it means, "Our jurisdiction extends itself to Corinth and to the Corinthians, so that the city and district of Corinth is both theirs and ours," is forced. Lastly, why that is called the Church, or the summoning, or the assemvly of those called to the faith, which formerly was called the synagogue, that is, the congregation; and what it is, its nature and its marks, see in Bellarmine in his sound and learned dissertation on the Church (lib. i., c 1, 2 et seq.)

Ver. 4.I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ. "For the grace," in Greek, ε̉πὶ τὴ χάριτι, that is, on account of the grace of God, which is given you in Christ, i.e., through Christ. See Can. 25. "The source," says S. Bernard (Serm. 13 in Song), "of all the springs and rivers is the sea: but the source of all virtue and knowledge is the Lord Jesus Christ: the continence of the flesh, the energy of the heart, the rectitude of the will, all flow from that spring: let the heavenly stream be given back to its source" (by thanksgiving), "so that the farthest parts of the earth may be replenished ; 'I will not give my glory to another,' saith God" (Isa_48:11).

Ver. 5.That in everything ye are enriched by Him (by Christ), in all utterances (of the preaching of the Gospel), and in all knowledge, that is, in spiritual understanding of Him. In other words, I give thanks to God, because by me and Apollos He put before you, richly, the preaching and doctrine of the Gospel and a perception and understanding of it.

Ver. 6.Even as the testimony of Christ was confirmed in youi.e., by which, as by two testimonies, the Christian faith was founded and established in you. For the Greeks interpret the Greek καθώς, i.e., even as, by enallage, δι ών, through which, that is, the word and knowledge. Others interpret, Even as the testimony, thus: by which things, viz., by the preaching of the Gospel, and by the knowledge of it, as by a sure testimony, it is known that you are faithful and disciples of Christ.

Ver. 7.Waiting for the coming of our Lord Jesus Christ, in His second Advent, when you will receive from Christ an abundant supply of all graces, and your consummation in heavenly glory.

Ver. 8.Who shall also confirm you, so far as His part is; i.e., shall give grace which can confirm you, and shall confirm you indeed, if you are willing to receive it, to use it, and to confirm yourselves in the faith and love of Christ: shall confirm you, I say, for this, that ye may be, and may persevere unto the end (of life) blameless; that is, unaccused, whom no one can charge with having committed anything against the faith and love of Christ. The Apostle speaks to the whole Church, in which the greater number were holy and blameless, although some few were sowing schisms, and these in the following verse he reproves and condemns.

In the day of our Lord Jesus Christ. It is an ellipse common with the Apostle: for we must supply, that ye may be and may appear, blameless in that day of the advent and judgment of Christ.

Ver. 9.God is faithful, by whom ye were called into the of His Son Jesus Christ our Lord. Note, faithful with S. Paul is the same as constant, truthful, as I shall show on 1 Tim i. 15; not, according to Calvin, as though God saves those only who have been effectually called by Him, and all of them; and as though He bids and makes each one of them believe with a firm faith that he will be saved. For if so, why, in the next verse, anxious about the salvation of the Corinthians, does he condemn their divisions? Had not the Corinthians believed?and yet, having lapsed into schisms, they had incurred the danger of damnation, and, therefore, Paul endeavours to avert it from them. The faithful, therefore, can lapse into sin and be damned. God, then, is said to be faithful, because, not without cause, will He, O Corinthians, withdraw His help from you which He began to give, and afterwards promised that He would give, in order that you might persevere and be confirmed in the faith and fellowship of Jesus; nor will He desert you unless He be first deserted by you; as the Council of Trent teaches (following S. Augustine). Sess. vi. c. 11 and 13, where it lays down the same three things which the Apostle does here: (1.) That God gives the grace of Christ to all the justified: because, if they are willing, they are able to persevere in righteousness. (2.) That they by their own will can fall from it. (3.) That no one knows whether he will persevere, and whether he is of the number of the elect, unless he has a special revelation of it from God.

Note secondly. Paul here calls the communion of the faith, grace and glory of Christ which is enjoyed in the Church of Christ, the fellowship of His Son; or that partaking of Christ in which we gave a fellowship of sonship, inheritance, the Sacraments, and all the benefits of Christ. In other words: Ye are called to be sons of God, fellows, members, brothers, and co-heirs of Christ: so Anselm, Ambrose, Theophylact and Chrysostom (whom see), and 1Jo_1:3. And here notice: although, as the Apostle says, all faithful Christians are of the fellowship of Christ, yet some are more so than others: that is to say, those who share more largely of the life and grace of Christ: as those who follow, not only the precepts, but also the counsels of Christ; even as the Apostles were more of the fellowship of Christ than other Christians.

ver. 2) to those who had been called and converted; for many unlearned gad been converted to Christ, and but few who were learned and nobly born. The words, then, mean: Ye see of what kind are both caller and called.

Some wise and powerful, of course, as, e.g., Dionysius the Areopagite, Paulus the Proconsul, Nicodemus, S. Paul himself, but they were few. Moreover, the Apostle is speaking mainly of the Apostles, who were the first called, though they were poor and of no reputation. And therefore S. Ambrose (on S. Luk_6:13), says: "See the counsel of God. He chose not the wise, the rich, the noble, but fishermen and publicans to train, that He might not be thought to have drawn any to His grace by His wisdom, to have redeemed us by His riches, to have won us to Him by the influence of power or birth; and that so, not love of disputation, but truth by its reaonableness might prevail." S. Augustine (vol. x. Serm. 59) says, "Great is the mercy of our Maker. He knew that if the Senator were chosen, he would say, 'I was chosen because of my rank.' If the rich man were chosen, he would say, 'I was chosen for my wealth.' If a king, he would put it down to his power; if an orator, to his eloquence; if a philosopher, to his wisdom. 'For the present,' says the Lord, 'those proud men must be rejected: they are too haughty. Give Me first that fisherman. Come, poor men. You have nothing, you know nothing; follow Me. The empty vessel must be brought to the plentiful stream.' The fisherman let down his nets; he received grace, and became a Divine orator. Now while the words of the fishermen are read, orators bow their heads in reverence." It seems, therefore, that what some fable about the royal birth and renown of the Apostle Bartholomew is groundless.

That is given you in, or by Christ Jesus.[1] Where we may take notice with St. John Chrysostom for the understanding of other places, that in, is many times put for by or through.

In Christo Jesu, Greek: en christo Iesou. St. John Chrysostom, Greek: om. b., ora pos pollakou to en, anti tou di ou, estin.

Rich in him in all knowledge. The apostles never addressed any epistle, except to persons who had been previously converted to the faith. Nor is it reasonable to expect, that infidel and pagan nations, merely by reading the inspired writings, will be able, by the light that is in them, to elicit from the said book the truths of religion. Would they not be tempted to worship the wily serpent, that succeeded in deceiving Eve? and how will they know that this serpent is the devil? (Haydock)

As the testimony of Christ, what Christ testified and taught was confirmed in you, that is, your faith in Christ hath been confirmed by those graces and gifts which you received from the Holy Ghost at your baptism, and when by imposition of hands you were confirmed by me, or some other bishop. (Witham)

ver. 1-9 . II. One principal occasion of writing it hinted, namely, their divisions and the origin of them,

3. peace-- peculiarly needed in the Corinthian church, on account of its dissensions. On this verse see on Ro 1:7 .

4. He puts the causes for praise and hope among them in the foreground, not to discourage them by the succeeding reproof, and in order to appeal to their better selves.

my God-- ( Ro 1:8 ; Php 1:3 ).

always-- (Compare Php 1:4 ).

the grace ... given you-- (Compare 1Co 1:7 ).

by ... Christ-- literally, "IN Jesus Christ" given you as members in Christ.

5. utterance-- Alford from Menochius translates, "doctrine." Ye are rich in preachers or the preaching of the word, and rich in knowledge or apprehension of it: literally "(the) word (preached)." English Version (as in 2Co 8:7 ) is better: for Paul, purposing presently to dwell on the abuse of the two gifts on which the Corinthians most prided themselves, utterance (speech) and knowledge ( 1Co 1:20 ; 3:18 ; 4:19 ; 1Co 13:1-14:40 ), previously gains their goodwill by congratulating them on having those gifts.

6. According as the testimony of (of, and concerning) Christ (who is both the object and author of this testimony [Bengel]; 1Co 2:1 ; 1Ti 2:6 ; 2Ti 1:8 ) was confirmed among [Alford] you; that is, by God, through my preaching and through the miracles accompanying it ( 1Co 12:3 ; Mr 16:20 ; 2Co 1:21 , 22 ; Ga 3:2 , 5 ; Ep 4:7 , 8 ; He 2:4 ). God confirmed (compare Php 1:7 ; He 2:3 ), or gave effect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying it [Calvin].

7. ye come behind-- are inferior to other Christians elsewhere [Grotius].

in no gift-- not that all had all gifts, but different persons among them had different gifts ( 1Co 12:4 , &c.).

waiting for ... coming of ... Christ-- The crowning proof of their "coming behind in no gift." Faith, hope, and love, are all exercised herein (compare 2Ti 4:8 ; Tit 2:13 ). "Leaving to others their MEMENTO MORI (remember death), do thou earnestly cherish this joyous expectation of the Lord's coming" [Bengel]. The Greek verb implies, "to expect constantly, not only for a certain time, but even to the end till the expected event happens" ( Ro 8:19 , [Tittmann, Greek Synonyms of the New Testament]).

8. Who-- God, 1Co 1:4 (not Jesus Christ, 1Co 1:7 , in which case it would be "in His day").

unto the end-- namely, "the coming of Christ."

blameless in the day of ... Christ-- ( 1Th 5:23 ). After that day there is no danger ( Ep 4:30 ; Php 1:6 ). Now is our day to work, and the day of our enemies to try us: then will be the day of Christ, and of His glory in the saints [Bengel].

9. faithful-- to His promises ( Php 1:6 ; 1Th 5:24 ).

called-- according to His purpose ( Ro 8:28 ).

unto ... fellowship of ... Jesus-- to be fellow heirs with Christ ( Ro 8:17-28 ), like Him sons of God and heirs of glory ( Ro 8:30 ; 2Th 2:14 ; 1Pe 5:10 ; 1Jo 1:3 ). Chrysostom remarks that the name of Christ is oftener mentioned in this than in any other Epistle, the apostle designing thereby to draw them away from their party admiration of particular teachers to Christ alone.

CHAPTER 13

1 Christ foretelleth the destruction of the temple. 9 the persecutions for the gospel: 10 that the gospel must be preached to all nations: 14 that great calamities shall happen to the Jews: 24 and the manner of his coming to judgment: 32 the hour whereof being known to none, every man is to watch and pray, that we be not found unprovided, when he cometh to each one, particularly by death.

Ver. 6. Saying, I am (Vulg.). That is, "I am Christ or Messias," as S. Matthew has (xxiv. 5).

Ver. 11. Be not thoughtful beforehand what you shall speak. Gr. πζομεριμνα̃τε, i.e, do not think anxiously beforehand. The Greek and Syriac add, neither do ye meditate, after what manner or arrangement ye shall speak and answer governors and tyrants. But whatsoever shall be given you (i.e., shall be suggested to you by the Holy Spirit) in that hour, that speak ye. The Arabic has, because ye shall be given in that hour what ye shall speak. (Top)

"But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.33. Take ye heed, watch and pray; for ye know not when the time is.34. For the Son of Man is a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch.35. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:36. Lest coming suddenly he find you sleeping.37. And what I say unto you I say unto all - Watch."

The Lord wishing to prevent His disciples from asking about that day and hour, says, "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father."

For if He had said, I know, but I will not reveal it to you, He would have saddened them not a little; but He acted more wisely, and prevents their asking such a question, lest they should importune Him, by saying, neither the Angels, nor I.

This ignorance of the day and hour is urged against the Only-Begotten God, as if, God born of God had not the same perfection of nature as God. But first, let common sense decide whether it is credible that He, who is the cause that all things are, and are to be, should be ignorant of any out of all these things. For how can it be beyond the knowledge of that nature, by which and in which that which is to be done is contained? And can He be ignorant of that day, which is the day of His own Advent? Human substances foreknow as far as they can what they intend to do, and the knowledge of what is to be done, follows upon the will to act. How then can the Lord of glory, from ignorance of the day of His coming, be believed to be of that imperfect nature, which has on it a necessity of coming, and has not attained to the knowledge of its own advent?

But again, how much more room for blasphemy will there be, if a feeling of envy is ascribed to God the Father, in that He has withheld the knowledge of His beatitude from Him to whom He gave a foreknowledge of His death. But if there are in Him all the treasures of knowledge, He is not ignorant of this day; rather we ought to remember that the treasures of wisdom in Him are hidden; His ignorance therefore must be connected with the hiding of the treasures of wisdom, which are in Him.

For in all cases, in which God declares Himself ignorant, He is not under the power of ignorance, but either it is not a fit time for speaking, or it is an economy of not acting.

But if God is said then to have known that Abraham loved Him, when He did not hide that His knowledge from Abraham, it follows, that the Father is said to know the day, because He did not hide it from the Son. If therefore the Son knew not the day, it is a Sacrament of His being silent, as on the contrary the Father alone is said to know, because He is not silent. But God forbid that any new and bodily changes should be ascribed to the Father or the Son.

Lastly, lest He should be said to be ignorant from weakness, He has immediately added, "Take ye heed, watch and pray, for ye know not when the time is."

For we must needs watch with our souls before the death of the body.

But He teach us two things, watching and prayer; for many of us watch, but watch only to pass the night in wickedness; He now follows this up with a parable, saying, "For the Son of Man is as a man taking a far journey, who left his house, and gave his servants power over every work, and commanded the porter to watch."

The man who taking a far journey left his house is Christ, who ascending as a conqueror to His Father after the Resurrection, left His Church, as to His bodily presence, but has never deprived her of the safeguard of His Divine presence.

He has also ordered the porter to watch, because He commanded the order of pastors to have a care over the Church committed to them. Not only, however, those of us who rule over Churches, but all are required to watch the doors of their hearts, lest the evil suggestions of the devil enter into them, and lest our Lord find us sleeping.

for ye know not when the master of the house cometh, at even, or at midnight, or at cockcrow, or in the morning: lest coming suddenly he find you sleeping."

For he who sleeps applies not his mind to real bodies, but to phantoms, and when he awakes, he possesses not what he had seen; so also are those, whom the love of this world seizes upon in this life; they quit after this life what they dreamed was real.

See again that He has not said, I know not when the time will be, but, "Ye know not." For the reason why He concealed it was that it was better for us; for if, now that we know not the end, we are careless, what should we do if we knew it? We should keep on our wickedness even unto the end. Let us therefore attend to His words; for the end comes at even, when a man dies in old age; a midnight, when he dies in the midst of his youth; and at cockcrow, when our reason is perfect within us; for when a child begins to live according to his reason, then the cock cries loud within him, rousing him from the sleep of sense; but the age of childhood is the morning. Now all these ages must look out for the end; for even a child must be watched, lest he die unbaptized.

He thus concludes His discourse, that the last should hear from those who come first this precept which is common to all; wherefore He adds, "But what I say unto you I say unto all, Watch."

For He not only speaks to those in whose hearing He then spake, but even to all who came after them, before our time, and even to us, and to all after us, even to His last coming. but shall that day find all living, or will any man say that He speaks also to the dead, when He says, "Watch, lest when he cometh he find you sleeping?"

Why then does He say to all, what only belongs to those who shall then be alive, if it be not that it belongs to all, as I have said? For that day comes to each man when his day comes for departing from this life such as he is to be, when judged in that day, and for this reason every Christian ought to watch, lest the Advent of the Lord find him unprepared; but that day shall find him unprepared, whom the last day of his life shall find unprepared.

Some will perhaps think, that it would have been much better, if the Almighty had not left the hour of death uncertain; as that case, they would not have been so solicitous with regard to its arrival. But St. Augustine, St. Gregory, and other saints assure us, on the contrary, that it is a very great mercy of God to keep us in this ignorance, that we may always be prepared for it. For, if we knew the precise period, this assurance would give occasion of living more unguardedly, and of sinning more freely. If, with this uncertainty of the hour of our death, we live notwithstanding, so very remissly; what should we do, were we assured that we were not to die for some years? Sts. Gregory, Augustine, and Bonaventure say, that God chose to leave us in this uncertainty, purposely to prevent all attachment to temporal things; that, seeing every hour, nay every moment, we may lose them, we may not be tied to them, but aspire to those we shall always possess, when once we have obtained them. Fool, says the Son of God to the rich covetous man, (Luke xii. 20.) this night thy soul shall be required of thee, and what then will become of all these riches thou hast amassed. (St. Bonaventure)

At even, at midnight, or at the cock-crowing, or in the morning. These are generally referred to the different ages of man's life; infancy, youth, manhood, and old age. we are exhorted to be always in readiness, for we know not at what hour the Judge will come. (Nicholas of Lyra) --- We are taught to watch, because we are charged with the care of our soul, which is the temple or house of God, and which is to be his temple for all eternity. (Bible de Vence)

28 Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: 29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. 30 Verily I say unto you, that this generation shall not pass, till all these things be done. 31 Heaven and earth shall pass away: but my words shall not pass away. 32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. 33 Take ye heed, watch and pray: for ye know not when the time is. 34 For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. 35 Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: 36 Lest coming suddenly he find you sleeping. 37 And what I say unto you I say unto all, Watch.

We have here the application of this prophetical sermon; now learn to look forward in a right manner.

I. "As to the destruction of Jerusalem, expect it to come very shortly; as when the branch of the fig-tree becomes soft, and the leaves sprout forth, ye expect that summer will come shortly, v. 28 . When second causes begin to work, ye expect their effects in their proper order and time. So when ye see these things come to pass, when ye see the Jewish nation embroiled in wars, distracted by false Christs and prophets, and drawing upon them the displeasure of the Romans, especially when ye see them persecuting you for your Master's sake, and thereby standing to what they did when they put him to death, and repeating it, and so filling up the measure of their iniquity, then say that their ruin is nigh, even at the door, and provide for yourselves accordingly." The disciples themselves were indeed all of them, except John, taken away from the evil to come, but the next generation whom they were to train up, would live to see it; and by these instructions which Christ left behind him would be kept from sharing in it; " This generation that is now rising up, shall not all be worn off before all these things come to pass, which I have told you of, relating to Jerusalem, and they shall begin to take effect now shortly. And as this destruction is near and within ken, so it is sure. The decree is gone forth, it is a consummation determined, " Dan. ix. 27 . Christ doth not speak these things, merely to frighten them; no, they are declarations of God's fixed purpose; " Heaven and earth shall pass away, at the end of time; but my words shall not pass away ( v. 31 ), not one of these predictions shall fail of a punctual accomplishment."

II. "As to the end of the world, do not enquire when it will come, for it is not a question fit to be asked, for of that day, and that hour, knoweth no man; it is a thing at a great distance; the exact time is fixed in the counsel of God, but is not revealed by any word of God, either to men on earth, or to angels in heaven; the angels shall have timely notice to prepare to attend in that day, and it shall be published, when it comes to the children of men, with sound of trumpet; but, at present, men and angels are kept in the dark concerning the precise time of it, that they may both attend to their proper services in the present day." But it follows, neither the Son; but is there any thing which the Son is ignorant of? We read indeed of a book which was sealed, till the Lamb opened the seals; but did not he know what was in it, before the seals were opened? Was not he privy to the writing of it? There were those in the primitive times, who taught from this text, that there were some things that Christ, as man, was ignorant of; and from these were called Agnoetæ; they said, "It was no more absurd to say so, than to say that his human soul suffered grief and fear;" and many of the orthodox fathers approved of this. Some would evade it, by saying that Christ spoke this in a way of prudential economy, to divert the disciples from further enquiry: but to this one of the ancients answers, It is not fit to speak too nicely in this matter — ou dei pany akribologein , so Leontius in Dr. Hammond, "It is certain (says Archbishop Tillotson) that Christ, as God, could not be ignorant of any thing; but the divine wisdom which dwelt in our Saviour, did communicate itself to his human soul, according to the divine pleasure, so that his human nature might sometimes not know some things; therefore Christ is said to grow in wisdom ( Luke ii. 52 ), which he could not be said to do, if the human nature of Christ did necessarily know all things by virtue of its union with the divinity." Dr. Lightfoot explains it thus; Christ calls himself the Son, as Messiah. Now the Messiah, as such, was the father's servant ( Isa. xlii. 1 ), sent and deputed by him, and as such a one he refers himself often to his Father's will and command, and owns he did nothing of himself ( John v. 19 ); in like manner he might be said to know nothing of himself. The revelation of Jesus Christ was what God gave unto him, Rev. i. 1 . He thinks, therefore, that we are to distinguish between those excellencies and perfections of his, which resulted from the personal union between the divine and human nature, and those which flowed from the anointing of the Spirit; from the former flowed the infinite dignity of his perfect freedom from all sin; but from the latter flowed his power of working miracles, and his foreknowledge of things to come. What therefore (saith he) was to be revealed by him to his church, he was pleased to take, not from the union of the human nature with the divine, but from the revelation of the Spirit, by which he yet knew not this, but the Father only knows it; that is, God only, the Deity; for (as Archbishop Tillotson explains it) it is not used here personally, in distinction from the Son and the Holy Ghost, but as the Father is, Fons et Principium Deitatis — The Fountain of Deity.

III. "As to both, your duty is to watch and pray. Therefore the time is kept a secret, that you may be engaged to stand always upon your guard ( v. 33 ); Take ye heed of every thing that would indispose you for your Master's coming, and would render your accounts perplexed, and your spirits so too; watch for his coming, that it may not at any time be a surprise to you, and pray for that grace which is necessary to qualify you for it, for ye know not when the time is; and you are concerned to be ready for that every day, which may come any day. " This he illustrates, in the close, by a parable.

1. Our Master is gone away, and left us something in trust, in charge, which we must give account of, v. 34 . He is as a man taking a far journey; for he is gone to be away a great while, he has left his house on earth, and left his servants in their offices, given authority to some, who are to be overseers, and work to others, who are to be labourers. They that have authority given them, in that had work assigned them, for those that have the greatest power have the most business; and to them to whom he gave work, he gave some sort of authority, to do that work. And when he took his last leave, he appointed the porter to watch, to be sure to be ready to open to him at his return; and in the mean time to take care to whom he opened his gates, not to thieves and robbers, but only to his Master's friends and servants. Thus our Lord Jesus, when he ascended on high, left something for all his servants to do, expecting they should all do him service in his absence, and be ready to receive him at his return. All are appointed to work, and some authorized to rule.

2. We ought to be always upon our watch, in expectation of his return, v. 35-37 . (1.) Our Lord will come, and will come as the Master of the house, to take account of his servants, of their work, and of the improvement they have made. (2.) We know not when he will come; and he has very wisely kept us at uncertainty, that we might all be always ready. We know not when he will come, just at what precise time; the Master of the house perhaps will come at even, at nine at night; or it may be at midnight, or a cock-crowing, at three in the morning, or perhaps not until six. This is applicable to his coming to us in particular, at our death, as well as to the general judgment. Our present life is a night, a dark night, compared with the other life; we know not in which watch of the night our Master will come, whether in the days of youth, or middle age, or old age; but, as soon as we are born, we begin to die, and therefore, as soon as we are capable of expecting any thing, we must expect death. (3.) Our great care must be, that, whenever our Lord comes, he do not find us sleeping, secure in ourselves, off our guard, indulging ourselves in ease and sloth, mindless of our work and duty, and thoughtless of our Lord's coming; ready to say, He will not come, and unready to meet him. (4.) His coming will indeed be coming suddenly; it will be a great surprise and terror to those that are careless, and asleep, it will come upon them as a thief in the night. (5.) It is therefore the indispensable duty of all Christ's disciples, to watch, to be awake, and keep awake; " What I say unto you four ( v. 37 ), I say unto all the twelve, or rather to you twelve, I say unto all my disciples and followers; what I say to you of this generation, I say to all that shall believe in men, through your word, in every age, Watch, watch, expect my second coming, prepare for it, that you may be found in peace, without spot, and blameless."

33. Take ye heed, watch and pray; for ye know not when the time is.

34. For the Son of man is as a man taking a far journey, &c.-- The idea thus far is similar to that in the opening part of the parable of the talents ( Mt 25:14 , 15 ).

and commanded the porter-- the gatekeeper.

to watch-- pointing to the official duty of the ministers of religion to give warning of approaching danger to the people.

35. Watch ye therefore; for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning-- an allusion to the four Roman watches of the night.

36. Lest, coming suddenly, he find you sleeping-- See on Lu 12:35-40 ; Lu 12:42-46 .

37. And what I say unto you-- this discourse, it will be remembered, was delivered in private.