Monday of the 2nd week of Ordinary Time

Every high priest. He speaks first of the office of priests in general, before he speaks of Christ's priesthood. A priest is chosen and preferred before other men, as qualified for the divine ministry, to offer up gifts, oblations, sacrifices, in order to obtain forgiveness for his own sins and those of the people, who, by the experience he has of his own infirmities, may compassionate others who offend through frailty or ignorance, every priest (excepting our Saviour Christ) being a sinner. Nor must he take upon himself rashly and inconsiderately, for temporal motives, this sacred ministry, formidable (says St. Gregory) even for the shoulders of Angels; he must consult God by prayer, follow the advice of his spiritual guides and pious parents; by these means to know whether he has a call from God to this ministry, as Aaron had. (Witham) --- The priest and pastor should never forget that he is a man and a sinner; that he is honoured with this divine ministry, to offer sacrifice both for his own sins and for the sins of the faithful; that prayer should be his delight, the altar his centre, and the sacrifice of the body and blood of Christ his supreme felicity. "This sacrifice of the Eucharist," says St. Augustine, "has succeeded to all the ancient victims that were immolated of old, to signify the future sacrifice." (lib. 10. chap. xx. de Civit. Dei.) As to the word mass, it was in use to signify this holy sacrifice of the altar above thirteen hundred years ago. See the second Council of Carthage, canon 3.; St. Jerome upon the Prov. chap. xi.; St. Ambrose, lib. 2. ep. 14. Missa facere cœpi; I began to say mass. It was introduced into this country [Great Britain] with Christianity itself. See Ven. Bede's history, chap. xxvii. & b. 4. chap. xiv.

See in 3 Kings xiii.; 2 Paralipomenon xxvi.; and 1 Kings xiii. the manifest punishments of the Almighty on laics that impiously and sacrilegiously attempted the ministry of priests. In the Christian dispensation, archbishop Cranmer, the very soul of the pretended reformation, dictatorially pronounces, "he that is appointed to be a bishop or priest, needeth no consecration:" words quoted by Dr. Stillingfleet from his own handwriting, in his Irenicum, p. 391, 2nd. ed. But the Catholic Church has given a very different decision, which is confirmed by the testimony of Scripture, apostolical tradition, and the unanimous consent of the Fathers. See Acts vi. 6. and xiii. 3. and xiv. 22.; 1 Timothy iv. 14. &c. See in the history of Socrates, who lived in the fifth century, how the usurpation of Ischyras, in taking upon himself the name and office of a priest without receiving holy orders, was reprobated as a crime worthy of death. (lib. 1. chap. xxvii. Ed. Val.)

So also Christ, as man, did not glorify himself, by assuming this dignity of high priest, but had it conferred upon him by the divine decrees of his eternal Father, who said to him: Thou art my Son, and thou art a priest forever, &c. (Witham)

Some may perhaps wonder why St. Paul does not dwell more in this epistle on the eucharistic sacrifice; but until the Hebrews understood the bloody sacrifice on the cross, they could not be supposed to understand the unbloody sacrifice of the altar. The holy Fathers observe, that the sacrifice of Melchisedech, (Genesis xiv. 18.) offered in bread and wine, prefigured the unbloody sacrifice offered by Jesus Christ at his last supper. See Clement of Alexandria, lib. 4. Strom. chap. viii.; St. Cyprian, lib. 2. ep. 3. ad Cæul.; Eusebius of Cæsarea, lib. 5. Dem. Evang. chap. iii.; St. Jerome, ad Marcel.; St. Augustine, ep. 95. ad Inn. Pap.; St. Ambrose; St. Epiphanius; St. John Chrysostom; &c. apud Bellarmine, lib. 1. de missa. chap. vi. Hence it follows, that the holy Eucharist is truly and properly a sacrifice as well as a sacrament, as the paschal lamb or passover of the old law was both a sacrament and sacrifice. For either our Saviour offered sacrifice at his last supper under the forms of bread and wine, or he cannot be called a priest forever according to the order of Melchisedech. For the different orders of priests are chiefly distinguished by their sacrifice; (see ver. 1.) and if it be supposed that our Saviour only offered a bloody sacrifice, he would with more propiety have been called a priest according to the order of Aaron, and not of Melchisedech. See St. Augustine, lib. 16. de Civitat. Dei. chap. xxii.

Who in the days of his flesh, of his mortal and suffering condition, even with strong and fervent crying out, and tears, offering up as man, prayers and supplications to him, to God, who could save him from death; to wit, in the garden of Gethsemani, and on the cross, yet with a perfect resignation and conformity of his human will to the divine will, was heard for his reverence.[1] I leave this translation, which is in the Rhemes Testament, very literal from the Latin Vulgate, and which cannot be said to be any ways disagreeable to the Greek. As to the sense, there are two expositions in the best interpreters. St. John Chrysostom and many others understand, that he was heard as to every prayer that he made absolutely, and not conditionally only, (as when he prayed that the cup of his sufferings might pass from him) and he was heard for that reverence, reverential regard, and just consideration which the eternal Father had for him, who was his true Son. This interpretation agrees better with the Greek text, in which is left out the word his. Others by his reverence, understand that he was heard on account of that reverential fear, that respectful submission and piety, which he always had towards his eternal Father. And if it be asked in what Christ was not heard, and in what he was heard: he was not heard when he said, let this cup of sufferings, or this death, pass from me, because it was not what he asked and prayed for with an absolute desire, but only thereby expressed the natural fear which, as man, he had of death, and therefore presently added, but not my will but thine be done, expressing what he knew to be the divine will. And to shew this, St. John Chrysostom on these words, brings all those sentences by which our Saviour, Christ, had declared that he had power to lay down his life, and power to take it up again; that no one taketh it from him, but that he laid it down of himself. See John x. 18. and St. John Chrysostom, hom. vii. p. 475. But Christ was heard in all he prayed for with an absolute will, according to what he said to his Father, I know that thou always heareth me. (John xi. 42.) He was heard as to all that he asked with an absolute will, either for himself or his Church. (Witham) --- What excellent dispositions these of Jesus Christ in his sacrifice, which we learn from his apostles. How truly worthy are these tears both of our love and our adoration! Hence it appears, that Jesus Christ in his prayer both in the garden and on the cross shed tears, though the evangelists are silent on this head. (Menochius)

Exauditus est pro sua reverentia, Greek: eisakoustheis apo tes eulabeias. Even the last Protestant translation, though much more exact than any of the former, puts, and was heard in that he feared. If the Rhemes translation, which I have not changed, be obscure, I much doubt whither theirs can be better understood. I will not suppose that they mean with Calvin, that Christ was so abandoned on the cross as to be driven to despair, and that he feared and felt the punishments of the damned, from which he begged to be freed, and was heard. Beza, says Calvin, was the first author of this exposition, that is, of this blasphemy. I will rather suppose that the Protestant translators only meant, that Christ, as man, feared death. How then was he heard in that he feared? not so as to be freed from death, and shortly after to rise and ascend triumphant into heaven. Dr. Wells, in his amendments to the Protestant translation, has changed it in this manner, was heard so as to be delivered from his fear; and in his paraphrase expounds it thus, namely, by an Angel sent on purpose to strengthen him; so that he expounds this text of the fear and prayer of Christ in the garden, from which fear he was freed at the appearing of the Angel. (Luke xxii. 43.) I pretend, notwithstanding, that the Protestant translation, was heard in that he feared, though we take it with the additions made by Dr. Wells, was heard so as to be delivered from his fear, is far from being exact, nor can it be looked upon as a proper and literal translation from the Greek text, Greek: apo tes eulabeias. First, where is there any thing in the Greek for he feared, or his fear? or that he was delivered from his fear? This is to add in the text itself a particular exposition, which at the same time is contrary to what divers interpreters take to be the literal sense of these words, Greek: apo tes eulabeias, who by Greek: eulabeias understand that great respect and regard which was in the Father towards Christ, because he was his Son. St. John Chrysostom understood the force of the Greek text as well as any one, and this seems the meaning of these his words: (Greek: log. e, p. 475, linea 20. Ed. Sav.) Greek: tosaue en autou e eulabeia, os kai apo toutou aideisthai auton ton theon. Nor does the Latin translator of St. John Chrysostom, Mutius Scholasticus, in the edition of Fronto Ducæus, seem to have mistaken the sense of St. John Chrysostom, where we find, (hom. viii. p. 1478) tanta fuit ejus reverentia, ac pietas, ut ideo eum revereretur Deus. Others indeed expound it of the reverential and godly fear, or piety, that was in Christ, as man, towards God, his Father, and that his prayers were heard on this account: but this will not justify the Protestant translation, that he was heard in that he feared, not the paraphrase of Dr. Wells, so as to be delivered from his fear, as if by Greek: eulabeias were understood merely a natural fear and apprehension. I find Mr. Legh, in his Critica Sacra, on the word Greek: eulabeias, says that the Syriac version has from fear: but he is mistaken, as may be seen in Walton's Polyglot: the Syriac has only, he was heard, without any mention at all of any kind of fear, which is left out. Mr. Legh says, Nazianzen [St. Gregory of Nazianzus] and Theodoret follow this sense. He cites not the words nor the places. It must be again his mistake. Theodoret has nothing like it in his commentary on this passage, nor St. Gregory (orat. xxxvi.) where cites these words of St. Paul. It is true Greek: eulabeias, especially in profane authors, has sometimes the same signification as timor, or metus. It is, says Scapula, timiditas circumspecta; but also, even in profane writers, the same as, religio, pietas in Deum. See also what examples Scapula brings on Greek: eulaboumai and Greek: eulabes; on which he says, apud Ecclesiasticos Scriptores, et in Test. Novi libris, circumspectus et cautus circa ea quæ ad cultum divinum pertinent, religiosus, pius, ut Luc. 2. I know also, that in Hebrews xi. 7. it is said of Noe [Noah], metuens, in the vulgar Latin, for Greek: eulabetheis; and Acts xxiii. 10. Tribunus timens, Greek: eulabetheis; but neither do these two examples shew that in this place, where mention is made of our Saviour Christ, Greek: eulabeia can be properly and literally translated by fear, or that the sense is that Christ was heard so as to be delivered from his fear. For first, this exposition of fear and apprehension of death agrees not with the common exposition of the ancient Fathers, neither with St. John Chrysostom and those who follow him, nor with the others, as I have shewn already. Secondly, this translation agrees not with the Protestant translation in other places. As for the substantive, Greek: eulabeia, it is only found in one other place in the New Testament, to wit, Hebrews xii. 28. Greek: meta aidous, kai eulabeias, where the Protestant translation has with reverence and godly fear; and for the adjective, Greek: eulabes, where old Simeon is called Greek: eulabes in the common Greek copies, (Luke ii. 25.) they have translated, a devout man. Acts viii. 2. the men that buried St. Stephen, Greek: andres eulabeis, are translated devout men, as also Acts ii. 5. Thirdly, the ancient Arabic version signifies propter reverentiam ejus, and the Ethiopic ob justitiam ejus, as they are in the translations of Walton, which agree with the Latin Vulgate, but not with that sense in which the English Protestants have translated the Greek. In fine, it must be observed that Greek: apo here, according to these versions, bears the sense of ob or propter, and not of ab or ex, of which signification see many examples in Estius. (Witham)

He that was truly the Son of God, and knew all things, learnt practically, and taught us perfect obedience in suffering and dying a cruel death on the cross. (Witham)

And being consummated, or perfected as man in all kinds of virtues, and at the same time true God by his divine person, became the author of salvation to all those who both believe in him and obey him. (Witham)

There is but one eternal Pontiff, one universal Priest given by God all others are his vicars, but not successors, whom he associates to his priesthood, to continue those same functions on earth which he himself exercises in heaven, and which had been prefigured in Melchisedech.

1 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: 2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. 3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron. 5 So also Christ glorified not himself to be made a high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. 6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. 7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 8 Though he were a Son, yet learned he obedience by the things which he suffered; 9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

We have here an account of the nature of the priestly office in general, though with an accommodation to the Lord Jesus Christ. We are told,

I. Of what kind of beings the high priest must be. He must be taken from among men; he must be a man, one of ourselves, bone of our bones, flesh of our flesh, and spirit of our spirits, a partaker of our nature, and a standard-bearer among ten thousand. This implies, 1. That man had sinned. 2. That God would not admit sinful man to come to him immediately and alone, without a high priest, who must be taken from among men. 3. That God was pleased to take one from among men, by whom they might approach God in hope, and he might receive them with honour. 4. That every one shall now be welcome to God that comes to him by this his priest.

II. For whom every high priest is ordained: For men in things pertaining to God, for the glory of God and the good of men, that he might come between God and man. So Christ did; and therefore let us never attempt to go to God but through Christ, nor expect any favour from God but through Christ.

III. For what purpose every high priest was ordained: That he might offer both gifts and sacrifices for sin.

1. That he might offer gifts or free-will offerings, brought to the high priest, so offered for the glory of God, and as an acknowledgment that our all is of him and from him; we have nothing but what he is pleased to give us, and of his own we offer to him an oblation of acknowledgment. This intimates, (1.) That all we bring to God must be free and not forced; it must be a gift; it must be given and not taken away again. (2.) That all we bring to God must go through the high priest's hands, as the great agent between God and man.

2. That he might offer sacrifices for sin; that is, the offerings that were appointed to make atonement, that sin might be pardoned and sinners accepted. Thus Christ is constituted a high priest for both these ends. Our good deeds must be presented by Christ, to render ourselves and them acceptable; and our evil deeds must be expiated by the sacrifice of himself, that they may not condemn and destroy us. And now, as we value acceptance with God and pardon, we must apply ourselves by faith to this our great high priest.

IV. How this high priest must be qualified, v. 2 .

1. He must be one that can have compassion on two sorts of persons:—(1.) On the ignorant, or those that are guilty of sins of ignorance. He must be one who can find in his heart to pity them, and intercede with God for them, one that is willing to instruct those that are dull of understanding. (2.) On those that are out of the way, out of the way of truth, duty, and happiness; and he must be one who has tenderness enough to lead them back from the by-paths of error, sin, and misery, into the right way: this will require great patience and compassion, even the compassion of a God.

2. He must also be compassed with infirmity; and so be able from himself feelingly to consider our frame, and to sympathize with us. Thus Christ was qualified. He took upon him our sinless infirmities; and this gives us great encouragement to apply ourselves to him under every affliction; for in all the afflictions of his people he is afflicted.

V. How the high priest was to be called of God. He must have both an internal and external call to his office: For no man taketh this honour to himself ( v. 4 ), that is, no man ought to do it, no man can do it legally; if any does it, he must be reckoned a usurper, and treated accordingly. Here observe, 1. The office of the priesthood was a very great honour. To be employed to stand between God and man, one while representing God and his will to men, at another time representing man and his case to God, and dealing between them about matters of the highest importance—entrusted on both sides with the honour of God and the happiness of man—must render the office very honourable. 2. The priesthood is an office and honour that no man ought to take to himself; if he does, he can expect no success in it, nor any reward for it, only from himself. He is an intruder who is not called of God, as was Aaron. Observe, (1.) God is the fountain of all honour, especially true spiritual honour. He is the fountain of true authority, whether he calls any to the priesthood in an extraordinary way, as he did Aaron, or in an ordinary way, as he called his successors. (2.) Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their administrations, that are called of God; others may expect a blast instead of a blessing.

VI. How this is brought home and applied to Christ: So Christ glorified not himself, v. 5 . Observe here, Though Christ reckoned it his glory to be made a high priest, yet he would not assume that glory to himself. He could truly say, I seek not my own glory, John viii. 50 . Considered as God, he was not capable of any additional glory, but as man and Mediator he did not run without being sent; and, if he did not, surely others should be afraid to do it.

VII. The apostle prefers Christ before Aaron, both in the manner of his call and in the holiness of his person. 1. In the manner of his call, in which God said unto him, Thou art my Son, this day have I begotten thee (quoted from Ps. ii. 7 ), referring to his eternal generation as God, his wonderful conception as man, and his perfect qualification as Mediator. Thus God solemnly declared his dear affection to Christ, his authoritative appointment of him to the office of a Mediator, his installment and approbation of him in that office, his acceptance of him, and of all he had done or should do in the discharge of it. Now God never said thus to Aaron. Another expression that God used in the call of Christ we have in Ps. cx. 4 , Thou art a priest for ever, after the order of Melchisedec, v. 6 . God the Father appointed him a priest of a higher order than that of Aaron. The priesthood of Aaron was to be but temporary; the priesthood of Christ was to be perpetual: the priesthood of Aaron was to be successive, descending from the fathers to the children; the priesthood of Christ, after the order of Melchisedec, was to be personal, and the high priest immortal as to his office, without descent, having neither beginning of days nor end of life, as it is more largely described in the seventh chapter, and will be opened there. 2. Christ is here preferred to Aaron in the holiness of his person. Other priests were to offer up sacrifices, as for the sins of others, so for themselves, v. 3 . But Christ needed not to offer for sins for himself, for he had done no violence, neither was there any deceit in his mouth, Isa. liii. 9 . And such a high priest became us.

VIII. We have an account of Christ's discharge of this his office, and of the consequences of that discharge, v. 7-9 .

1. The discharge of his office of the priesthood ( v. 7 ): Who in the days of his flesh, when he had offered up prayers and supplications, &c. Here observe, (1.) He took to him flesh, and for some days tabernacled therein; he became a mortal man, and reckoned his life by days, herein setting us an example how we should reckon ours. Were we to reckon our lives by days, it would be a means to quicken us to do the work of every day in its day. (2.) Christ, in the days of his flesh, subjected himself to death; he hungered, he was a tempted, bleeding, dying Jesus! His body is now in heaven, but it is a spiritual glorious body. (3.) God the Father was able to save him from death. He could have prevented his dying, but he would not; for then the great design of his wisdom and grace must have been defeated. What would have become of us if God had saved Christ from dying? The Jews reproachfully said, Let him deliver him now, if he will have him, Matt. xxvii. 43 . But it was in kindness to us that the Father would not suffer that bitter cup to pass away from him; for then we must have drunk the dregs of it, and been miserable for ever. (4.) Christ, in the days of his flesh, offered up prayers and supplications to his Father, as an earnest of his intercession in heaven. A great many instances we have of Christ's praying. This refers to his prayer in his agony ( Matt. xxvi. 39 , and ch. xxvii. 46 ), and to that before his agony ( John xvii. ) which he put up for his disciples, and all who should believe on his name. (5.) The prayers and supplications that Christ offered up were joined with strong cries and tears, herein setting us an example not only to pray, but to be fervent and importunate in prayer. How many dry prayers, how few wet ones, do we offer up to God! (6.) Christ was heard in that he feared. How? Why he was answered by present supports in and under his agonies, and in being carried well through death, and delivered from it by a glorious resurrection: He was heard in that he feared. He had an awful sense of the wrath of God, of the weight of sin. His human nature was ready to sink under the heavy load, and would have sunk, had he been quite forsaken in point of help and comfort from God; but he was heard in this, he was supported under the agonies of death. He was carried through death; and there is no real deliverance from death but to be carried well through it. We may have many recoveries from sickness, but we are never saved from death till we are carried well through it. And those that are thus saved from death will be fully delivered at last by a glorious resurrection, of which the resurrection of Christ was the earnest and first-fruits.

2. The consequences of this discharge of his office, v. 8, 9 , &c.

(1.) By these his sufferings he learned obedience, though he was a Son, v. 8 . Here observe, [1.] The privilege of Christ: He was a Son; the only-begotten of the Father. One would have thought this might have exempted him from suffering, but it did not. Let none then who are the children of God by adoption expect an absolute freedom from suffering. What Son is he whom the Father chasteneth not? [2.] Christ made improvement by his sufferings. By his passive obedience, he learned active obedience; that is, he practiced that great lesson, and made it appear that he was well and perfectly learned in it; though he never was disobedient, yet he never performed such an act of obedience as when he became obedient to death, even to the death of the cross. Here he has left us an example, that we should learn by all our afflictions a humble obedience to the will of God. We need affliction, to teach us submission.

10 Called of God a high priest after the order of Melchisedec. 11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

Here the apostle returns to what he had in v. 6 cited out of Ps. cx. , concerning the peculiar order of the priesthood of Christ, that is, the order of Melchisedec. And here,

I. He declares he had many things which he could say to them concerning this mysterious person called Melchisedec, whose priesthood was eternal, and therefore the salvation procured thereby should be eternal also. We have a more particular account of this Melchisedec in ch. vii. . Some think the things which the apostle means, that were hard to be uttered, were not so much concerning Melchisedec himself as concerning Christ, of whom Melchisedec was the type. And doubtless this apostle had many things to say concerning Christ that were very mysterious, hard to be uttered; there are great mysteries in the person and offices of the Redeemer; Christianity is the great mystery of godliness.

II. He assigns the reason why he did not say all those things concerning Christ, our Melchisedec, that he had to say, and what it was that made it so difficult for him to utter them, namely, the dulness of the Hebrews to whom he wrote: You are dull of hearing. There is a difficulty in the things themselves, and there may be a weakness in the ministers of the gospel to speak clearly about these things; but generally the fault is in the hearers. Dull hearers make the preaching of the gospel a difficult thing, and even many who have some faith are but dull hearers, dull of understanding and slow to believe; the understanding is weak, and does not apprehend these spiritual things; the memory is weak, and does not retain them.

III. He insists upon the faultiness of this infirmity of theirs. It was not a mere natural infirmity, but it was a sinful infirmity, and more in them than others, by reason of the singular advantages they had enjoyed for improving in the knowledge of Christ: For when, for the time, you ought to be teachers, you have need that one teach you again which are the first principles of the oracles of God, v. 12 . Here observe,

1. What proficiency might have been reasonably expected from these Hebrews—that they might have been so well instructed in the doctrine of the gospel as to have been teachers of others. Hence learn, (1.) God takes notice of the time and helps we have for gaining scripture-knowledge. (2.) From those to whom much is given much is expected. (3.) Those who have a good understanding in the gospel should be teachers of other, if not in a public, yet in a private station. (4.) None should take upon them to be teachers of others, but those who have made a good improvement in spiritual knowledge themselves.

2. Observe the sad disappointment of those just expectations: You have need that one should teach you again, &c. Here note, (1.) In the oracles of God there are some first principles, plain to be understood and necessary to be learned. (2.) There are also deep and sublime mysteries, which those should search into who have learned the first principles, that so they may stand complete in the whole will of God. (3.) Some persons, instead of going forward in Christian knowledge, forget the very first principles that they had learned long ago; and indeed those that are not improving under the means of grace will be losing. (4.) It is a sin and shame for persons that are men for their age and standing in the church to be children and babes in understanding.

IV. The apostle shows how the various doctrines of the gospel must be dispensed to different persons. There are in the church babes and persons of full age ( v. 12-14 ), and there are in the gospel milk and strong meat. Observe, 1. Those that are babes, unskillful in the word of righteousness, must be fed with milk; they must be entertained with the plainest truths, and these delivered in the plainest manner; there must be line upon line, precept upon precept, here a little, and there a little, Isa. xxviii. 10 . Christ despises not his babes; he has provided suitable food for them. It is good to be babes in Christ, but not always to continue in that childish state; we should endeavor to pass the infant state; we should always remain in malice children, but in understanding we should grow up to a manly maturity. 2. There is strong meat for those that are of full age, v. 14 . The deeper mysteries of religion belong to those that are of a higher class in the school of Christ, who have learned the first principles and well improved them; so that by reason of use they have their senses exercised to discern both good and evil, duty and sin, truth and error. Observe, (1.) There have been always in the Christian state children, young men, and fathers. (2.) Every true Christian, having received a principle of spiritual life from God, stands in need of nourishment to preserve that life. (3.) The word of God is food and nourishment to the life of grace: As new-born babes desire the sincere milk of the word that you may grow thereby. (4.) It is the wisdom of ministers rightly to divide the word of truth, and to give to every one his portion—milk to babes, and strong meat to those of full age. (5.) There are spiritual senses as well as those that are natural. There is a spiritual eye, a spiritual appetite, a spiritual taste; the soul has its sensations as well as the body; these are much depraved and lost by sin, but they are recovered by grace. (6.) It is by use and exercise that these senses are improved, made more quick and strong to taste the sweetness of what is good and true, and the bitterness of what is false and evil. Not only reason and faith, but spiritual sense, will teach men to distinguish between what is pleasing and what is provoking to God, between what is helpful and what is hurtful to our own souls.

1. For-- substantiating He 4:15 .

every-- that is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests.

taken from among men-- not from among angels, who could not have a fellow feeling with us men. This qualification Christ has, as being, like the Levitical priest, a man ( He 2:14 , 16 ). Being "from men," He can be "for (that is, in behalf of, for the good of) men."

ordained-- Greek, "constituted," "appointed."

both gifts-- to be joined with "for sins," as "sacrifices" is (the "both ... and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [Estius].

2. Who can-- Greek, "being able"; not pleasing himself ( Ro 15:3 ).

have compassion-- Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate ( He 10:28 ).

ignorant-- sins not committed in resistance of light and knowledge, but as Paul's past sin ( 1Ti 1:13 ). No sacrifice was appointed for wilful sin committed with a high hand; for such were to be punished with death; all other sins, namely, ignorances and errors, were confessed and expiated with sacrifices by the high priest.

out of the way-- not deliberately and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty and thoughtlessness.

infirmity-- moral weakness which is sinful, and makes men capable of sin, and so requires to be expiated by sacrifices. This kind of "infirmity" Christ had not; He had the "infirmity" of body whereby He was capable of suffering and death.

3. by reason hereof-- "on account of this" infirmity.

he ought ... also for himself, to offer for sins-- the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people ... on account of sins."

4. no man-- of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah with his company), that content with this, they should beware of assuming the sacrificial priesthood also, which belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took the sacerdotal priesthood also. No Christian minister, as such, is ever called Hiereus, that is, sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorical, not a literal, priesthood. The sacrifices which they offer are spiritual, not literal, their bodies and the fruit of their lips, praises continually ( He 13:15 ). Christ alone had a proper and true sacrifice to offer. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of the priesthood to Aaron's family was violated.

5. glorified not himself-- did not assume the glory of the priestly office of Himself without the call of God ( Joh 8:54 ).

but he that said-- that is, the Father glorified Him or appointed Him to the priesthood. This appointment was involved in, and was the result of, the Sonship of Christ, which qualified Him for it. None but the divine Son could have fulfilled such an office ( He 10:5-9 ). The connection of Sonship and priesthood is typified in the Hebrew title for priests being given to David's sons ( 2Sa 8:18 ). Christ did not constitute Himself the Son of God, but was from everlasting the only-begotten of the Father. On His Sonship depended His glorification, and His being called of God ( He 5:10 ), as Priest.

6. He is here called simply "Priest"; in He 5:5 , "High Priest." He is a Priest absolutely, because He stands alone in that character without an equal. He is "High Priest" in respect of the Aaronic type, and also in respect to us, whom He has made priests by throwing open to us access to God [Bengel]. "The order of Melchisedec" is explained in He 7:15 , "the similitude of Melchisedec." The priesthood is similarly combined with His kingly office in Zec 6:13 . Melchisedec was at once man, priest, and king. Paul's selecting as the type of Christ one not of the stock of Abraham, on which the Jews prided themselves, is an intimation of Messianic universalism.

7. in the days of his flesh-- ( He 2:14 ; 10:20). He 5:7-10 state summarily the subject about to be handled more fully in the seventh and eighth chapters.

when he had offered-- rather, "in that He offered." His crying and tears were part of the experimental lesson of obedience which He submitted to learn from the Father (when God was qualifying Him for the high priesthood). "Who" is to be construed with "learned obedience" (or rather as Greek, "His obedience"; "the obedience" which we all know about). This all shows that "Christ glorified not Himself to be made an High Priest" ( He 5:5 ), but was appointed thereto by the Father.

prayers and supplications-- Greek, "both prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried, My God, my God ... probably repeating inwardly all the twenty-second Psalm. "Prayers" refer to the mind: "supplications" also to the body (namely, the suppliant attitude) ( Mt 26:39 ) [Bengel].

with strong crying and tears-- The "tears" are an additional fact here communicated to us by the inspired apostle, not recorded in the Gospels, though implied. Mt 26:37 , "sorrowful and very heavy." Mr 14:33 ; Lu 22:44 , "in an agony He prayed more earnestly ... His sweat ... great drops of blood falling down to the ground." Psa 22:1 ("roaring ... cry"), Psa 22:2 , 19, 21, 24; 69:3 , 10 , "I wept."

able to save him from death-- Mr 14:36 , "All things are possible unto Thee" ( Joh 12:27 ). His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless faith and obedience.

heard in that he feared-- There is no intimation in the twenty-second Psalm, or the Gospels that Christ prayed to be saved from the mere act of dying. What He feared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials without the imputation of impatience. To have been passively content at the approach of such a cloud would have been, not faith, but sin. The cup of death He prayed to be freed from was, not corporal, but spiritual death, that is, the (temporary) separation of His human soul from the light of God's countenance. His prayer was "heard" in His Father's strengthening Him so as to hold fast His unwavering faith under the trial (My God, my God, was still His filial cry under it, still claiming God as His, though God hid His face), and soon removing it in answer to His cry during the darkness on the cross, "My God, my God," &c. But see below a further explanation of how He was heard. The Greek literally, is, "Was heard from His fear," that is, so as to be saved from His fear. Compare Psa 22:21 , which well accords with this, "Save me from the lion's mouth (His prayer): thou hast heard me from the horns of the unicorns." Or what better accords with the strict meaning of the Greek noun, "in consequence of His REVERENTIAL FEAR," that is, in that He shrank from the horrors of separation from the bright presence of the Father, yet was reverentially cautious by no thought or word of impatience to give way to a shadow of distrust or want of perfect filial love. In the same sense He 12:28 uses the noun, and He 11:7 the verb. Alford somewhat similarly translates, "By reason of His reverent submission." I prefer "reverent fear." The word in derivation means the cautious handling of some precious, yet delicate vessel, which with ruder handling might easily be broken [Trench]. This fully agrees with Jesus' spirit, "If it be possible ... nevertheless not My will, but Thy will be done"; and with the context, He 5:5 , "Glorified not Himself to be made an High Priest," implying reverent fear: wherein it appears He had the requisite for the office specified He 5:4 , "No man taketh this honor unto himself." Alford well says, What is true in the Christian's life, that what we ask from God, though He may not grant in the form we wish, yet He grants in His own, and that a better form, does not hold good in Christ's case; for Christ's real prayer, "not My will, but Thine be done," in consistency with His reverent fear towards the Father, was granted in the very form in which it was expressed, not in another.

8. Though He WAS (so it ought to be translated: a positive admitted fact: not a mere supposition as were would imply) God's divine Son (whence, even in His agony, He so lovingly and often cried, Father, Mt 26:39 ), yet He learned His (so the Greek) obedience, not from His Sonship, but from His sufferings. As the Son, He was always obedient to the Father's will; but the special obedience needed to qualify Him as our High Priest, He learned experimentally in practical suffering. Compare Php 2:6-8 , "equal with God, but ... took upon Him the form of a servant, and became obedient unto death," &c. He was obedient already before His passion, but He stooped to a still more humiliating and trying form of obedience then. The Greek adage is, "Pathemata mathemata," "sufferings, disciplinings." Praying and obeying, as in Christ's case, ought to go hand in hand.

9. made perfect-- completed, brought to His goal of learning and suffering through death ( He 2:10 ) [Alford], namely, at His glorious resurrection and ascension.

author-- Greek, "cause."

eternal salvation-- obtained for us in the short "days of Jesus' flesh" ( He 5:7 ; compare He 5:6 , "for ever," Is 45:17 ).

unto all ... that obey him-- As Christ obeyed the Father, so must we obey Him by faith.

10. Greek, rather, "Addressed by God (by the appellation) High Priest." Being formally recognized by God as High Priest at the time of His being "made perfect" ( He 5:9 ). He was High Priest already in the purpose of God before His passion; but after it, when perfected, He was formally addressed so.

1. ...This Psalm is one of those promises, surely and openly prophesying our Lord and Saviour Jesus Christ; so that we are utterly unable to doubt that Christ is announced in this Psalm, since we are now Christians, and believe the Gospel. For when our Lord and Saviour Jesus Christ asked of the Jews, whose Son they alleged Christ to be, and they had replied, "the Son of David;" He at once replied to their answer, "How then doth David in spirit call Him Lord, saying, The Lord said unto My Lord?" etc. "If then," He asked, "David in the spirit call Him Lord, how is He his son?" With this verse this Psalm beginneth.

2. "The Lord said unto my Lord, Sit Thou on My right hand, until I make Thine enemies Thy footstool"

(ver. 1). We ought, therefore, thoroughly to consider this question proposed to the Jews by the Lord, in the very commencement of the Psalm. For if what the .Jews answered be asked of us, whether we confess or deny it; God forbid that we should deny it. If it be said to us, Is Christ the Son of David, or not? if we reply, No, we contradict the Gospel for the Gospel of St. Matthew thus beginneth, "The book of the generation of Jesus Christ, the Son of David." The Evangelist declareth, that he is writing the book of the generation of Jesus Christ, the Son of David. The Jews, then, when questioned by Christ, whose Son they believed Christ to be, rightly answered, the Son of David. The Gospel agreeth with their answer. Not only the suspicion of the Jews, but the faith of Christians, doth declare this...."If then David in the spirit called Him Lord, how is He his son?" The Jews were silent at this question: they found no further reply: yet they did not seek Him as the Lord, for they did not acknowledge Him to be Himself that Son of David. But let us, brethren, both believe and declare: for, "with the heart we believe unto righteousness: but with the mouth confession is made unto salvation;" let us believe, I say, and let us declare both the Son of David, and the Lord of David. Let us not be ashamed of the Son of David, lest we find the Lord of David angry with us.

3. ...We know that Christ sitteth at the right hand of the Father, since His resurrection from the dead, and ascent into heaven. It is already done: we saw not it, but we have believed it: we have read it in the Scripture, have heard it preached, and hold it by faith. So that by the very circumstance that Christ was David's Son, He became His Lord also. For That which was born of the seed of David was so honoured, that It was also the Lord of David. Thou wonderest at this, as if the same did not happen in human affairs. For if it should happen, that the son of any private person be made a king, will he not be his father's lord? What is yet more wonderful may happen, not only that the son of a private person, by being made a king, may become his father's lord; but that the son of a layman, by being made a Bishop, may become his father's father. So that in this very circumstance, that Christ took upon Him the flesh, that He died in the flesh, that He rose again in the same flesh, that in the same He ascended into Heaven, and sitteth on the right hand of His Father, in this same flesh so honoured, so brightened, so changed into a heavenly garb, He is both David's Son, and David's Lord....

4. Christ, therefore, sitteth at the right hand of God, the Son is on the right hand of the Father, hidden from us. Let us believe. Two things are here said: that God said, "Sit Thou on My right hand;" and added, "until I make Thy enemies Thy footstool;" that is, beneath Thy feet. Thou dost not see Christ sitting at the right hand of the Father: yet thou canst see this, how His enemies are made His footstool. While the latter is fulfilled openly, believe the former to be fulfilled secretly. What enemies are made His footstool? Those to whom imagining vain things it is said, "Why do the heathen so furiously rage together: and why do the people imagine a vain thing?" etc. ...He therefore sitteth at the right hand of God, till His enemies be placed beneath His feet. This is going on, this is taking place: although it is accomplished by degrees, it is going on without end. For though the heathen rage, will they, taking counsel together against Christ, prevent the fulfilment of these words: "I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession"?..."Their memorial is perished with a cry;" but, "The Lord shall endure for ever:" as another Psalm, but not another Spirit, saith.

5. And what followeth? "The Lord shall send the rod of Thy power out of Sion"

(ver. 2). It appeareth, brethren, it most clearly appeareth, that the Prophet is not speaking of that kingdom of Christ, in which He reigneth for ever with His Father, Ruler of the things which are made through Him: for when doth not God the Word reign, who is in the beginning with God? For it is said, "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever." To what eternal King? To one invisible, incorruptible. For in this, that Christ is with the Father, invisible and incorruptible, because He is His Word, and His Power, and His Wisdom, and God with God, through whom all things were made; He is "King eternal;" but, nevertheless, that reign of temporal government, by which, through the mediation of His flesh, He called us into eternity, beginneth with Christians; but of His reign there shall be no end. His enemies therefore are made His footstool, while He is sitting on the right hand of His Father, as it is written; this is now going on, this will go on unto the end....

6. When therefore He hath sent the rod of His power out of Sion: what shall happen? "Be Thou ruler, even in the midst among Thine enemies." First, "Be Thou ruler in the midst of Thine enemies:" in the midst of the raging heathen. For shall He rule "in the midst of His enemies" at a later season, when the Saints have received their reward, and the ungodly their condemnation? And what wonder if He shall then rule, when the righteous reign with Him for ever, and the ungodly burn with eternal punishments? What wonder, if He shall then? Now "in the midst of Thine enemies," now in this transition of ages, in this propagation and succession of human mortality, now while the torrent of time is gliding by, unto this is the rod of Thy power sent out of Sion, "that Thou mayest be Ruler in the midst of Thine enemies." Rule Thou, rule among Pagans, Jews, heretics, false brethren. Rule Thou, rule, O Son of David, Lord of David, rule in the midst of Pagans, Jews, heretics, false brethren. "Be Thou Ruler in the midst of Thine enemies." We understand not this verse aright, if we do not see that it is already going on....

7. "With Thee the beginning on the day of Thy power"

(ver. 3). What is this day of His power, when is there beginning with Him, or what beginning, or in what sense is there beginning with Him, since He is the Beginning?...

8. What meaneth, "With Thee is the beginning"? Suppose anything you please as the beginning. Of Christ Himself, it would rather have been said, Thou art the Beginning, than, With Thee is the beginning. For He answered to those who asked Him, "Who art Thou?" and said, "Even the same that I said unto you, the Beginning;" since His Father also is the Beginning, of whom is the only-begotten Son, in which Beginning was the Word, for the Word was with God. What then, if both the Father and the Son are the beginning, are there two beginnings? God forbid! For as the Father is God, and the Son is God, but the Father and the Son are not two Gods, but one God: so is the Father Beginning and the Son Beginning, but the Father and the Son are not two, but one Beginning. "With Thee is the beginning." Then it shall appear in what sense the beginning is with Thee. Not that the beginning is not with Thee here also. For hast Thou not also said, "Behold, ye shall be scattered, every man to his own, and shall leave Me alone; but I am not alone, because the Father is with Me"? Here therefore also, the beginning is with Thee. For Thou hast said elsewhere also, "But the Father that dwelleth in Me, He doeth His works." "With Thee is the beginning:" nor was the Father ever separated from Thee. But when the Beginning shall appear to be with Thee, then shall it be manifest unto all who are made like Thee; since they shall see Thee as Thou art; for Philip saw Thee here, and sought the Father. Then therefore shall be seen what now is believed: then shall "the beginning be with Thee" in the sight of the righteous, in the sight of saints; the ungodly being removed, that they may not see the brightness of the Lord....

9. Explain of what power thou speakest. Because here also, as is said, His power is mentioned, when the rod of His power is sent forth out of Sion, that He may be Ruler in the midst of His enemies. Of what power speakest thou, "In the splendour of the saints"? "In the splendour," he saith, "of the saints." He speaketh of that power when the saints shall be in splendour; not when still carrying about their earthly flesh, and groaning in a mortal and corruptible body....

10. But this is put off, this will be granted afterwards: what is there now? "From the womb I have begotten Thee, before the morning star." What is here? If God hath a Son, hath He also a womb? Like fleshly bodies, He hath not; for He hath not a bosom either; yet it is said, "He who is in the bosom of the Father, hath declared Him." But that which is the womb, is the bosom also: both bosom and womb are put for a secret place. What meaneth, "from the womb"? From what is secret, from what is hidden; from Myself, from My substance; this is the meaning of "from the womb;" for, "Who shall declare His generation?" Let us then understand the Father saying unto the Son, "From My womb before the morning star have I brought Thee forth." What then meaneth, "before the morning star"? The morning star is put for the stars, as if the Scripture signified the whole from a part, and from one conspicuous star all the stars. But how were those stars created? "That they may be for signs, and for seasons, and for days, and years." ...This expression also, "before the morning star," is used both figuratively and literally, and was thus fulfilled. For the Lord was born at night from the womb of the Virgin Mary; the testimony of the shepherds doth assert this, who were "keeping watch over their flock." So David: O Thou, my Lord, who sittest at the right hand of my Lord, whence art Thou my Son, except because, "From the womb before the morning star I have begotten Thee"?

11. And unto what art Thou born? "The Lord hath sworn, and will not repent: Thou art a Priest for ever after the order of Melchizedec"

(ver. 4). For unto this wast Thou born from the womb before the morning star, that Thou mightest be a Priest for ever after the order of Melchizedec. For in that character in which He was born of the Father, God with God, coeternal with Him who begot Him, He is not a Priest; but He is a Priest on account of the flesh which He assumed, on account of the victim which He was to offer for us received from us. "The Lord," then, "hath sworn." What then meaneth, the Lord hath sworn? Doth the Lord, who forbiddeth men to swear, Himself swear? Or doth He possibly forbid man to swear chiefly on this account, that he may not fall into perjury, and for this reason the Lord may swear, since He cannot be forsworn. For man, who, through a habit of swearing, may slip into perjury, is rightly forbidden to swear: for he will be farther from perjury in proportion as he is far from swearing. For the man who sweareth, may swear truly or falsely: but he who sweareth not, cannot swear falsely; for he sweareth not at all. Why then should not the Lord swear, since the Lord's oath is the seal of the promise? Let Him swear by all means. What then dost thou, when thou swearest? Thou callest God to witness: this is to swear, to call God to witness; and for this reason there must be anxiety, that thou mayest not call God to witness anything false. If therefore thou by an oath dost call God to witness, why then should not God also call Himself to witness with an oath? "I live, saith the Lord," this is the Lord's oath...."The Lord sware," then, that is, confirmed: "He will not repent," He will not change. What? "Thou art a Priest for ever. "For ever," for He will not repent. But Priest, in what sense? Will there be those victims, victims offered by the Patriarchs, altars of blood, and tabernacle, and those sacred emblems of the Old Covenant? God forbid! These things are already abolished; the temple being destroyed, that priesthood taken away, their victim and their sacrifice having alike disappeared, not even the Jews have these things. They see that the priesthood after the order of Aaron hath already perished, and they do not recognise the Priesthood after the order of Melchizedec. I speak unto believers. If catechumens understand not something, let them lay aside sloth, and hasten unto knowledge. It is not therefore needful for me to disclose mysteries here: let the Scriptures intimate to you what is the Priesthood after the order of Melchizedec.

12. "The Lord on Thy right hand"

David. It is of faith that he wrote this psalm on the Messias. The Jews, in our Saviour's time, were convinced of it, (Matthew xxii. 42.) so that their posterity (Berthier) in vain attempts to explain it of Abraham, David, Solomon, Ezechias, Zorobabel. (St. Chrysostom) --- Even some of the candidly own that it can relate to no other, (Thalmud) and Christians are universally of this belief. (Calmet) --- Lord. Hebrew Jehova, (Haydock) the Father. (Menochius) --- To my Lord. Hebrew Ladoni, (Haydock) the Son incarnate, (Menochius) Lord of all, though the son of David. (Worthington) --- Who else could be David's superior? as Christ argues. (Haydock) --- The title Adonoi is given to God, (ver. 5., &c.; Calmet) as my is never united with the ineffable name. --- Hand. In equal power (Berthier) as God, and in the highest dignity as man, after the ascension. (Calmet) --- This thought should encourage us to suffer patiently, (Colossians iii. 1.) as Christ was to suffer, and thus to enter into his glory. The saints did not strive to divide him. But we would suffer nothing, and yet be glorified at the hour of our death! (Berthier) --- Until. This word does not always mark the term of a thing. When all shall be subdued, then Christ will continue to it with greater majesty, (1 Corinthians xv. 25.; Calmet) for ever. (Worthington) (Hebrews x. 13.) --- Footstool. As was customary with conquerors, Josue x. 24.

Sion. Whence the empire of Christ extended over all the earth, Isaias ii. 3., and Luke xxiv. 47. (Calmet) --- In spite of opposition, he reigns in the Church, and will one day make all submit. (Berthier) --- On Whitsunday the new law was promulgated, to continue unto the end of time. (Worthington)

Principality. Christ says, All power is given to me, Matthew xxviii., and this he will display (Haydock) in the day of judgment. (St. Chrysostom) --- Greek: Arche is used in this sense by Xenophon, &c., (Calmet) as principium is by Suetonius, (in Aug.) yet it may also signify, This is the "origin," or source of thy authority, from the womb," &c. (St. Chrysostom) (Berthier) --- The consubstantiality of the Son is hence manifest, and this ensures every perfection. (Haydock) --- The Father and the Son are both principals. (St. Jerome) --- Christ was in the beginning, (John i.) and the very beginning. His eternal birth is here mentioned, though some have explained it of his temporal nativity, which took place before the rising of the day-star. (Calmet) --- This, however, would seem a trivial circumstance, (Berthier) whereas the birth of Christ before the whole creation is of great consequence. --- Saints. Or "holy places," sanctorum. Hebrew, "In the beauties (behadre.; Haydock) St. Jerome has read berri, in the mountains, (Calmet) of holiness, (Montanus) or of the sanctuary." Christ will come to judge surrounded by his angels, (Calmet) and saints. (Haydock) (St. Augustine) --- I begot thee. This expresses the sense more clearly (Haydock) than the Hebrew tibi ros emissio (Hebrew tal.) nativitatis tuæ. St. Jerome's version must be deemed inaccurate, and the Hebrew points, (Berthier) which render the modern versions so very different from ours, may be safely rejected. (Haydock) See Muis. (Genebrard) (Calmet) --- Robertson mentions fourteen different translations of this text, and many more might be given. (Haydock) --- But ours is clear, and beautiful. (Calmet) --- Protestants, "Thy people shall be willing in the day of thy power, in the beauties of holiness, from (Marginal note, more than) the womb of the morning: thou hast the dew of thy youth." (Haydock) --- Thy offspring shall be very numerous, (Isaias xlviii. 1., and xiv. 8.) and people shall willingly join thy banners, or rather come to offer victims in the sanctuary. (Calmet) --- The eternal birth of Christ, (Micheas v. 2.) from his father's substance, establishes his principality, so that he rises triumphant, &c. (Worthington) --- The present Hebrew text seems to be purposely rendered obscure, or unintelligible by the Jews, both in this verse, and in the following. (Du Hamel)

Repent. Not that He can ever do so, or give way to error: but the sacred writer expresses himself thus, to give us the greatest security. (Calmet) --- The order. Hebrew dibrathi, "my order," Melchisedech. The i has been perhaps designedly inserted, to render the argumentation in the epistle to the Hebrews of no weight, "as the force of the text sinks into just nothing." (Kennicott) --- Protestants and Pagnin here abandon the Hebrew. But Montanus corrects the latter, and substitutes "upon my word," which is more honest, as he deemed the Hebrew text unerring, though here it be not so unquestionably, as the Almighty would thus address Melchisedech, unless that title be here given to Christ. St. Jerome takes no notice of my, no more than the apostle, &c. (Haydock) --- This instance "may perhaps put all serious Christians upon deliberating---whether they should any longer maintain the absolute integrity of the present Hebrew text." See Psalm xv. 10. (Kennicott, Dis. i. p. 219.) --- Melchisedech. Christ is declared king and priest for ever, (Worthington) like Melchisedech, who united in his person both dignities, and presided not over a particular people, nor stood in need of any stated place. His succession is not recorded, and his sacrifice consisted of bread and wine; in all which respects he differed from the Levitical priest, and prefigured Christ, who is immolated under the same species throughout the world, Malachias i. 11. (Menochius) --- We read in Scripture of three orders of priesthood: 1st, of kings, 2d, of the first-born, and 3d, of Aaron. Melchisedech, in quality of king, exercised the priestly office, as both functions were formerly united: and hence the word Cohen signifies both a temporal and spiritual prince. This light of nations ensured to his order a perpetual duration, whilst that of Aaron was to have an end. Thus Christ offered to his Father from all eternity the sacrifice of his obedience, and future sufferings; and in time, he presented that of his own life, which he continues to offer in the Catholic Church, (Calmet) by priests who are only his ministers, 1 Corinthians vi. (Worthington) --- The apostle does not specify the oblation of bread and wine, as it was unnecessary, the sacrifice of Christ on the cross having put an end to the sacrifices of the old law, which could only be offered by the children of Aaron, from whom he did not spring. This was enough for his purpose. But as Menchisedech offered bread and wine, Christ must also have done the same, to be of his order. St. Cyprian, and the other Fathers, with great unanimity observe, that the sacrifice of Melchisedech was a figure of that of Jesus Christ, in bread and wine; and of course (Berthier) our sacred mysteries must contain the substance. (Haydock) --- By their application, Christ still pacifies his Father in behalf of sinners: so that the effects of his priesthood do not cease, as those of all the priests in the Old Testament did by their death. (Worthington)

1 The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. 2 The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. 4 The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.

Some have called this psalm David's creed, almost all the articles of the Christian faith being found in it; the title calls it David's psalm, for in the believing foresight of the Messiah he both praised God and solaced himself, much more may we, in singing it, to whom that is fulfilled, and therefore more clearly revealed, which is here foretold. Glorious things are here spoken of Christ, and such as oblige us to consider how great he is.

I. That he is David's Lord. We must take special notice of this because he himself does. Matt. xxii. 43 , David, in spirit, calls him Lord. And as the apostle proves the dignity of Melchizedek, and in him of Christ, by this, that so great a man as Abraham was paid him tithes ( Heb. vii. 4 ), so we may by this prove the dignity of the Lord Jesus that David, that great man, called him his Lord; by him that king acknowledges himself to reign, and to him to be acceptable as a servant to his lord. Some think he calls him his Lord because he was the Lord that was to descend from him, his son and yet his Lord. Thus him immediate mother calls him her Saviour ( Luke i. 47 ); even his parents were his subjects, his saved ones.

II. That he is constituted a sovereign Lord by the counsel and decree of God himself: The Lord, Jehovah, said unto him, Sit as a king. He receives of the Father this honour and glory ( 2 Pet. i. 17 ), from him who is the fountain of honour and power, and takes it not to himself. He is therefore rightful Lord, and his title is incontestable; for what God has said cannot be gainsaid. He is therefore everlasting Lord; for what God has said shall not be unsaid. He will certainly take and keep possession of that kingdom which the Father has committed to him, and none can hinder.

III. That he was to be advanced to the highest honour, and entrusted with an absolute sovereign power both in heaven and in earth: Sit thou at my right hand. Sitting is a resting posture; after his services and sufferings, he entered into rest from all his labours. It is a ruling posture; he sits to give law, to give judgment. It is a remaining posture; he sits like a king for ever. Sitting at the right hand of God denotes both his dignity and his dominion, the honour put upon him and the trusts reposed in him by the Father. All the favours that come from God to man, and all the service that comes from man to God, pass through his hand.

IV. That all his enemies were in due time to be made his footstool, and not till then; but then also he must reign in the glory of the Mediator, though the work of the Mediator will be, in a manner, at an end. Note, 1. Even Christ himself has enemies that fight against his kingdom and subjects, his honour and interest, in the world. There are those that will not have him to reign over them, and thereby they join themselves to Satan, who will not have him to reign at all. 2. These enemies will be made his footstool; he will subdue them and triumph over them; he will do it easily, as easily as we put a footstool in its proper place, and such a propriety there will be in it. He will make himself easy by the doing of it, as a man that sits with a footstool under his feet; he will subdue them in such a way as shall be most for his honour and their perpetual disgrace; he will tread down the wicked, Mal. iv. 3 . 3. God the Father has undertaken to do it: I will make them thy footstool, who can do it. 4. It will not be done immediately. All his enemies are now in a chain, but not yet made his footstool. This the apostle observes. Heb. ii. 8 , We see not yet all things put under him. Christ himself must wait for the completing of his victories and triumphs. 5. He shall wait till it is done; and all their might and malice shall not give the least disturbance to his government. His sitting at God's right hand is a pledge to him of his setting his feet, at last, on the necks of all his enemies.

V. That he should have a kingdom set up in the world, beginning at Jerusalem ( v. 2 ): " The Lord shall send the rod or sceptre of thy strength out of Zion, by which thy kingdom shall be erected, maintained, and administered." The Messiah, when he sits on the right hand of the Majesty in the heavens, will have a church on earth, and will have an eye to it; for he is King upon the holy hill of Zion ( Ps. ii. 6 ), in opposition to Mount Sinai, that frightful mountain, on which the law was given, Heb. xii. 18, 24; Gal. iv. 24, 25 . The kingdom of Christ took rise from Zion, the city of David, for he was the Son of David, and was to have the throne of his father David. By the rod of his strength, or his strong rod, is meant his everlasting gospel, and the power of the Holy Ghost going along with it—the report of the word, and the arm of the Lord accompanying it ( Isa. liii. 1 ; Rom. i. 16 ),—the gospel coming in word, and in power, and in the holy Ghost, 1 Thess. i. 5 . By the word and Spirit of God souls were to be reduced first, and brought into obedience to God, and then ruled and governed according to the will of God. This strong rod God sent forth; he poured out the Spirit, and gave both commissions and qualifications to those that preached the word, and ministered the Spirit, Gal. iii. 5 . It was sent out of Zion, for there the Spirit was given, and there the preaching of the gospel among all nations must begin, at Jerusalem. See Luke xxiv. 47 , 49 . Out of Zion must go forth the law of faith, Isa. ii. 3 . Note, The gospel of Christ, being sent of God, is mighty through God to do wonders, 2 Cor. x. 4 . It is the rod of Christ's strength. Some make it to allude not only to the sceptre of a prince, denoting the glory of Christ shining in the gospel, but to a shepherd's crook, his rod and staff, denoting the tender care of Christ takes of his church; for he is both the great and the good Shepherd.

VI. That his kingdom, being set up, should be maintained and kept up in the world, in spite of all the oppositions of the power of darkness. 1. Christ shall rule, shall give laws, and govern his subjects by them, shall perfect them, and make them easy and happy, shall do his own will, fulfil his own counsels, and maintain his own interests among men. His kingdom is of God, and it shall stand; his crown sits firmly on his head, and there it shall flourish. 2. He shall rule in the midst of his enemies. He sits in heaven in the midst of his friends; his throne of glory there is surrounded with none but faithful worshippers of him, Rev. v. 11 . But he rules on earth in the midst of his enemies, and his throne of government here is surrounded with those that hate him and fight against him. Christ's church is a lily among thorns, and his disciples are sent forth as sheep in the midst of wolves; he knows where they dwell, even where Satan's seat is ( Rev. ii. 13 ), and this redounds to his honour that he not only keeps his ground, but gains his point, notwithstanding all the malignant policies and powers of hell and earth, which cannot shake the rock on which the church is built. Great is the truth, and will prevail.

VII. That he should have a great number of subjects, who should be to him for a name and a praise, v. 3 .

1. That they should be his own people, and such as he should have an incontestable title to. They are given to him by the Father, who gave them their lives and beings, and to whom their lives and beings were forfeited. Thine they were and thou gavest them me, John xvii. 6 . They are redeemed by him; he has purchased them to be to himself a peculiar people, Tit. ii. 14 . They are his by right, antecedent to their consent. He had much people in Corinth before they were converted, Acts xviii. 10 .

2. That they should be a willing people, a people of willingness, alluding to servants that choose their service and are not coerced to it (they love their masters and would not go out free), to soldiers that are volunteers and not pressed men ("Here am I, send me"), to sacrifices that are free-will offerings and not offered of necessity; we present ourselves living sacrifices. Note, Christ's people are a willing people. The conversion of a soul consists in its being willing to be Christ's, coming under his yoke and into his interests, with an entire compliancy and satisfaction.

3. That they should be so in the day of his power, in the day of thy muster (so some); when thou art enlisting soldiers thou shalt find a multitude of volunteers forward to be enlisted; let but the standard be set up and the Gentiles will seek to it, Isa. xi. 10 ; lx. 3 . Or when thou art drawing them out to battle they shall be willing to follow the Lamb whithersoever he goes, Rev. xiv. 4 . In the day of thy armies (so some); "when the first preachers of the gospel shall be sent forth, as Christ's armies, to reduce apostate men, and to ruin the kingdom of apostate angels, then all that are thy people shall be willing; that will be thy time of setting up thy kingdom." In the day of thy strength, so we take it. There is a general power which goes along with the gospel to all, proper to make them willing to be Christ's people, arising from the supreme authority of its great author and the intrinsic excellency of the things themselves contained in it, besides the undeniable miracles that were wrought for the confirmation of it. And there is also a particular power, the power of the Spirit, going along with the power of the word, to the people of Christ, which is effectual to make them willing. The former leaves sinners without matter of excuse; this leaves saints without matter of boasting. Whoever are willing to be Christ's people, it is the free and mighty grace of God that makes them so.

4. That they should be so in the beauty of holiness, that is, (1.) They shall be allured to him by the beauty of holiness; they shall be charmed into a subjection to Christ by the sight given them of his beauty, who is the holy Jesus, and the beauty of the church, which is the holy nation. (2.) They shall be admitted by him into the beauty of holiness, as spiritual priests, to minister in his sanctuary; for by the blood of Jesus we have boldness to enter into the holiest. (3.) They shall attend upon him in the beautiful attire or ornaments of grace and sanctification. Note, Holiness is the livery of Christ's family and that which becomes his house for ever. Christ's soldiers are all thus clothed; these are the colours they wear. The armies of heaven follow him in fine linen, clean and white, Rev. xix. 14 .

5. That he should have great numbers of people devoted to him. The multitude of the people is the honour of the prince, and that shall be the honour of this prince. From the womb of the morning thou hast the dew of thy youth, that is, abundance of young converts, like the drops of dew in a summer's morning. In the early days of the gospel, in the morning of the New Testament, the youth of the church, great numbers flocked to Christ, and there were multitudes that believed, a remnant of Jacob, that was as dew from the Lord, Mic. v. 7 ; Isa. lxiv. 4, 8 . Or thus? " From the womb of the morning (from their very childhood) thou hast the dew of thy people's youth, that is, their hearts and affections when they are young; it is thy youth, because it is dedicated to thee." The dew of the youth is a numerous, illustrious, hopeful show of young people flocking to Christ, which would be to the world as dew to the ground, to make it fruitful. Note, The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus.

1. The Lord said-- literally, "A saying of the Lord," (compare Psa 36:1 ), a formula, used in prophetic or other solemn or express declarations.

my Lord-- That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption ( Mt 22:44 ) also proves.

Sit ... at my right hand-- not only a mark of honor ( 1Ki 2:19 ), but also implied participation of power ( Psa 45:9 ; Mr 16:19 ; Ep 1:20 ).

Sit-- as a king ( Psa 29:10 ), though the position rather than posture is intimated (compare Ac 7:55 , 56 ).

until I make, &c.-- The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power ( Mt 28:18 ) for their subjugation, will assuredly be established ( 1Co 15:24-28 ). This is neither His government as God, nor that which, as the incarnate Saviour, He exercises over His people, of whom He will ever be Head.

thine enemies thy footstool-- an expression taken from the custom of Eastern conquerors (compare Jos 10:24 ; Jud 1:7 ) to signify a complete subjection.

2. the rod of thy strength-- the rod of correction ( Is 9:4 ; 10:15 ; Jr 48:12 ), by which Thy strength will be known. This is His Word of truth ( Is 2:3 ; 11:4 ), converting some and confounding others (compare 2Th 2:8 ).

out of Zion-- or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare Psa 2:6 ).

rule thou, &c.-- over enemies now conquered.

in the midst-- once set upon, as by ferocious beasts ( Psa 22:16 ), now humbly, though reluctantly, confessed as Lord ( Php 2:10 , 11 ).

3. Thy people ... willing-- literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare Ex 25:2 ; Psa 54:6 ), also a similar form ( Jud 5:2-9 ).

in the day of thy power-- Thy people freely offer themselves ( Ro 12:1 ) in Thy service, enlisting under Thy banner.

in the beauties of holiness-- either as in Psa 29:2 , the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests ( 1Pe 2:9 ; Re 1:5 ), attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests ( Le 16:4 ) typified. The last very obscure clause--

from the womb ... youth-- may, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare Ec 11:9 )--the "dew" is a constant emblem of whatever is refreshing and strengthening ( Pr 19:12 ; Ho 14:5 ). The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare Mi 5:7 ).

4. The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained.

after the order-- ( He 7:15 ) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.

CHAPTER 2

1 Christ healeth one sick of the palsy, 14 calleth Matthew from the receipt of custom, 15 eateth with publicans and sinners, 18 excuseth his disciples for not fasting, 23 and for plucking the ears of corn on the Sabbath-day.

Ver. 1. And again He entered into Capernaum after some days. A few MSS. read, after eight days.

Ver. 2. And many came together, so that there was no room, &c. See what is said in the Introduction to this Gospel.

Ver. 5. Son, thy sins are forgiven thee. Hear Bede, "When He is about to heal, He first forgives the man his sins, to show that he was suffering for his faults." For men are afflicted with bodily ills, either for the increase of merit, as Job and the martyrs; or for the preservation of humility, as Paul; or for the correction of sin, as the sister of Moses, and this paralytic; or for the glory of God, as the man who was born blind; or for a beginning of damnation, as Herod.

Bede adds that this paralytic was carried by four bearers, to signify that a man in the faith of his soul is lifted up by four virtues to deserve soundness, namely, by prudence, fortitude, justice, and temperance.

Ver. 14. He saw Levi (the son) of Alphæus, i.e., He saw Matthew, who by another name is called Levi before he was called by Christ, for after his vocation he is always called Matthew. 0f Alphæus, i.e., the son, as the Syriac expresses it. This Alphæus is a different person from the Alphæus who was the husband of Mary of Cleopas, who was the father of James the Less and Jude (Mat 10:3). Luke and Mark call Matthew Levi, out of regard for his good name, because this name of Levi was known but to few. But he calls himself Matthew, to humiliate himself, and to profess openly that he was a sinner and a publican.

And rising up, &c., i.e., leaving everything. Wherefore Bede saith, "He left his own possessions who was wont to seize those of others. He left also the accounts of his taxes imperfect, and not cast up, because the Lord had so inflamed him that he straightway followed Him who called him."

Ver. 26. Under Abiathar. You will say that it is said in Isa_21:6 that this was done under Ahimelech, the father of Abiathar. I answer, first, that Abiathar was even then the pontiff together with his father, because when his father was absent, or sick, or otherwise engaged, he discharged the High Priest's office; and he was shortly to succeed his father, at his death, in the pontificate. Listen to Bede: That the Lord calls Abiathar the High Priest instead of Ahimelech involves no discrepancy, for both were on the spot when David came and asked for and received the loaves. And when Ahimelech was slain by Saul, Abiathar fled to David, and was his companion through the whole of his exile. Afterwards, when David was king, he received the rank of the high-priesthood; and continuing in the pontificate during the whole of David's reign, he became much more celebrated than his father, and so was more worthy to be called High Priest by the Lord, even during his father's lifetime.

Second, and better, It is clear from Scripture that both father and son bore both names, and were called sometimes Abiathar, sometimes Ahimelech. This appears from 2Sa_8:17,  1Ch_18:16 and 1Ch_24:6.  So Jansen, Toletus, &c.

The Sabbath was made (Syr. created) for man, &c. That is, the Sabbath was instituted for the benefit of man, that man, by the rest of the Sabbath, should refresh and restore his body, fatigued by the continuous labour of six days of the week; and that he should apply his mind to the things which concern his eternal salvation, such as hearing and meditating upon the law of God. The force of the argument is this: Since the Sabbath was instituted for the sake of man, and not man for the sake of the Sabbath, therefore, if the Sabbatical rest be hurtful to man, it must be abandoned, and the labour undertaken that man may be benefited. Therefore rightly do I permit My disciples to engage in the moderate labour of plucking the ears of corn on the Sabbath, to satisfy their hunger. For it is better that the rest of the Sabbath should be broken than that men should perish.

Therefore the Son of Man, &c. Some understand the therefore in this place as properly inferential from what has gone before, thus: Since the Sabbath was made for man, and the Son of Man, that is, Christ, is Lord of all men, and of all things which pertain to man's health, therefore He is Lord also of the Sabbath, so as to be able to dispense from it. But it is better and simpler to take the therefore not as inferential, but as complementary for lastly, in short. Wherefore the Arabic so translates, and makes the passage of the following effect: "Lastly, the Son of Man, that is, I, Christ, because I am the Messias and God, am Lord of the Sabbath, I who instituted it at the beginning for man's benefit, and therefore am able for the benefit of man to order, to relax, or to abolish it. This is the fresh and final reason by which Christ proves to the Scribes that it was lawful to pluck the ears of corn on the Sabbath to satisfy hunger."

Mystically: Says Theophylact, Christ healing on the Sabbath signifies that those who have rest in their passions are able to heal sinners agitated by their passions, and lead them to virtue. More fully Bede. The disciples, he says, are teachers. The corn means those planted in the faith, whom the teachers visit, and hungering for their salvation, pluck away from earthly things. And by their hands, i.e., by their examples, they bring them away from the lust of the flesh, as it were out of husks. They eat them, that is, they incorporate them as members into the Church. And they do it upon the Sabbath, because this is for the hope of future rest. Return to top

And the disciples of John and of the Pharisees used to fast: and they come and say unto Him, "Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?"19. And Jesus said unto them, "Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.20. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.21. No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.22. And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles."

As above, the Master was accused to the disciples for keeping company with sinners in their feasts, so now, on the other hand, the disciples are complained of to the Master for their omission of fasts, that so matter for dissension might arise amongst them. Wherefore it is said, "And the disciples of John and the Pharisees used to fast."

For the disciples of John being in an imperfect state, continued in Jewish customs.Augustine, de Con. Evan., ii, 27: But it may be thought that He added Pharisees, because they joined with the disciples of John in saying this to the Lord, whilst Matthew relates that the disciples of John alone said it: but the words which follow father shew that those who said it spoke not of themselves, but of others. For it goes on, "And they came and say unto Him, Why do the disciples, etc."

For these words shew, that the guests who were there came to Jesus, and had said this same thing to the disciples, so that in the words which he uses, "they came," he speaks not of those same persons, of whom he had said, "And the disciples of John and the Pharisees were fasting." But as they were fasting, those persons who remembered it, come to Him. Matthew then says this, "And there came to Him the disciples of John, saying," because the Apostles also were there, and all eagerly, as each could, objected these things.

The disciples of John, therefore, and of the Pharisees, being jealous of Christ, ask Him, whether He alone of all men with His disciples could, without abstinence and toil, conquer in the fight of the passions.

But John did not drink wine and strong drink, because he who has no power by nature, obtains more merit by abstinence. But why should the Lord, to whom it naturally belonged to forgive sins, shun those whom he could make more pure, than those who fast? But Christ also fasted, lest He should break the precept, "He ate with sinners," that thou mightest see His grace, and acknowledge His power. It goes on; "And Jesus said unto them, Can the children, etc."

Mark here calls them children of the nuptials, whom Matthew calls children of the bridegroom; for we understand the children of the nuptials to be not only those of the bridegroom, but also of the bride.

, Vict. Ant. e Cat. in Marc.: He then calls Himself a bridegroom, as if about to be betrothed to the Church. For the betrothal is giving an earnest, namely, that the grace of the Holy Ghost, by which the world believed.

He also calls Himself a bridegroom, not only as betrothing to Himself virgin minds, but because the time of His first coming is not a time of sorrow, nor of sadness to believers, neither does it bring with it toil, but rest.

For it is without any works of the law, giving rest by baptism, by which we easily obtain salvation without toil. But the sons of the nuptials or of the Bridegroom are the Apostles; because they, by the grace of God, are made worthy of every heavenly blessing, by the grace of God, and partakers of every joy.

, Vict. Ant. e Cat. in Marc.: But intercourse with Him, He says, is far removed from all sorrow, when He adds, "As long as they have the bridegroom with them, they cannot fast." He is said, from whom some good is far removed; but he who has it present with him rejoices, and is not sad. But that He might destroy their elation of heart, and shew that He intended not His own disciples to be licentious, He adds, "But the days will come when the bridegroom shall be taken, etc." as if He said, The time will come, when they will shew their firmness; for when the Bridegroom shall be taken from them, they will fast as longing for His coming, and in order to unite to Him their spirits, cleansed by bodily suffering.He shews also that there is no necessity for His disciples to fast, as having present with them the Bridegroom of human nature, Who every where executes the words of God, and Who gives the seed of life.

The sons of the Bridegroom also cannot, because they are infants, be entirely conformed to their Father, the Bridegroom, Who, considering their infancy, deigns to allow them not to fast: but when the Bridegroom is gone, they will fast, through desire of Him; when they have been made perfect, they will be united to the Bridegroom in marriage, and will always feast at the king’s banquet.

We must also understand that every man whose works are good is the son of the Bridegroom; he has the Bridegroom with him, even Christ, and fasts not, that is, does no works of repentance, because he does not sin: but when the Bridegroom is taken away by the man’s falling into sin, then he fasts and is penitent, that he may cure his sin.

But in a mystical sense, it may thus be expressed; that the disciples of John and the Pharisees fast, because every man who boasts of the works of the law without faith, who follows the traditions of men, and receives the preaching of Christ with his bodily ear, and not by the faith of the heart, keeps aloof from spiritual goods, and wastes away with a fasting soul. But he who is incorporated into the members of Christ by a faithful love cannot fast, because he feasts upon His Body and Blood.

It goes on, "No one seweth a piece of" rough, that is, "new, cloth on an old garment: else the new piece that filleth it up taketh away from the old, and the rent is made worse."

, Vict. Ant. e Cat. in Marc.: As if He said, because these are preachers of the New Testament, it is not possible that they should serve old laws; but ye who follow old customs, fitly observe the fasts of Moses. But for these, who are about to hand down to men new and wonderful observances, it is not necessary to observe the old traditions, but to be virtuous in mind; some time or other however they will observe fasting with other virtues. But this fasting is different from the fasting of the law, for that was one of restraint, this of goodwill; on account of the fervour of the Spirit, Whom they cannot yet receive.Wherefore it goes on, "And no one putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put in new bottles."

For He compares His disciples to old bottles, who would burst at spiritual precepts, rather than be held in restraint by them. But they will be new bottles, when after the ascension of the Lord, they are renewed by desiring His consolation, and then new wine will come to the new bottles, that is, the fervour of the Holy Ghost will fill the hearts of spiritual men. A teacher must also take heed not to commit the hidden things of the new mysteries to a soul, hardened in old wickedness.

Or else the disciples are likened to old garments on account of the infirmity of their minds, on which it was not fitting to impose the heavy command of fasting.

Neither was it fitting to sew on a new piece; that is, a portion of doctrine which teaches a general fast from all the joy of temporal delights; for if this be done, the teaching is rent, and agrees not with the old part. But by a new garment is intended good works, which are done externally, and by the new wine, is expressed the fervour of faith, hope, and charity, by which we are reformed in our minds.

See Matthew ix. 14, and Luke v. 33.

Jesus Christ here foretelleth that fasting shall be used in his Church, no less than in the old law, or in the time of John the Baptist. See Matthew ix. 15. --- When first we begin to be converted to God, the spiritual consolations which God infuses into our souls, cause in us an overflowing of spiritual delights, so that we then feast, and are in the midst of delight; but when the Bridegroom shall be taken away, when these spiritual consolations cease, then we fast, and find the commandments difficult. It is then we must prepare ourselves for tribulation. (Ven. Bede)

18 And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? 19 And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. 20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. 21 No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse. 22 And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles. 23 And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn. 24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful? 25 And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him? 26 How he went into the house of God in the days of Abiathar the high priest, and did eat the showbread, which is not lawful to eat but for the priests, and gave also to them which were with him? 27 And he said unto them, The sabbath was made for man, and not man for the sabbath: 28 Therefore the Son of man is Lord also of the sabbath.

Christ had been put to justify himself in conversing with publicans and sinners: here he is put to justify his disciples; and in what they do according to his will he will justify them, and bear them out.

I. He justifies them in their not fasting, which was turned to their reproach by the Pharisees. Why do the Pharisees and the disciples of John fast? They used to fast, the Pharisees fasted twice in the week ( Luke xviii. 12 ), and probably the disciples of John did so too; and, it should seem, this very day, when Christ and his disciples were feasting in Levi's house, was their fast-day, for the word is nesteuousi — they do fast, or are fasting, which aggravated the offence. Thus apt are strict professors to make their own practice a standard, and to censure and condemn all that do not fully come up to it. They invidiously suggest that if Christ went among sinners to do them good, as he had pleaded, yet the disciples went to indulge their appetites, for they never knew what it was to fast, or to deny themselves. Note, Ill-will always suspects the worst.

Two things Christ pleads in excuse of his disciples not fasting.

1. That these were easy days with them, and fasting was not so seasonable now as it would be hereafter, v. 19, 20 . There is a time for all things. Those that enter into the married state, must expect care and trouble in the flesh, and yet, during the nuptial solemnity, they are merry, and think it becomes them to be so; it was very absurd for Samson's bride to weep before him, during the days that the feast lasted, Judg. xiv. 17 . Christ and his disciples were but newly married, the bridegroom was yet with them, the nuptials were yet in the celebrating (Matthew's particularly); when the bridegroom should be removed from them to the far country, about his business, then would be a proper time to sit as a widow, in solitude and fasting.

2. That these were early days with them, and they were not so able for the severe exercises of religion as hereafter they would be. The Pharisees had long accustomed themselves to such austerities; and John Baptist himself came neither eating nor drinking. His disciples from the first inured themselves to hardships, and thus found it easier to bear strict and frequent fasting, but it was not so with Christ's disciples; their Master came eating and drinking, and had not bred them up to the difficult services of religion as yet, for it was all in good time. To put them upon such frequent fasting at first, would be a discouragement to them, and perhaps drive them off from following Christ; it would be of as ill consequence as putting new wine into old casks, or sewing new cloth to that which is worn thin and threadbare, v. 21, 22 . Note, God graciously considers the frame of young Christians, that are weak and tender, and so must we; nor must we expect more than the work of the day in its day, and that day according to the strength, because it is not in our hands to give strength according to the day. Many contract an antipathy to some kind of food, otherwise good, by being surfeited with it when they are young; so, many entertain prejudices against the exercises of devotion by being burthened with them, and made to serve with an offering, at their setting out. Weak Christians must take heed of over-tasking themselves, and of making the yoke of Christ otherwise than as it is, easy, and sweet, and pleasant.

II. He justifies them in plucking the ears of corn on the sabbath day, which, I will warrant you, a disciples of the Pharisees would not dare to have done; for it was contrary to an express tradition of their elders. In this instance, as in that before, they reflect upon the discipline of Christ's school, as if it were not so strict as that of theirs: so common it is for those who deny the power of godliness, to be jealous for the form, and censorious of those who affect not their form.

Observe, 1. What a poor breakfast Christ's disciples had on a sabbath-day morning, when they were going to church ( v. 23 ); they plucked the ears of corn, and that was the best they had. They were so intent upon spiritual dainties, that they forgot even their necessary food; and the word of Christ was to them instead of that; and their zeal for it even ate them up. The Jews made it a piece of religion, to eat dainty food on sabbath days, but the disciples were content with any thing.

2. How even this was grudged them by the Pharisees, upon supposition that it was not lawful to pluck the ears of corn on the sabbath day, that that was as much a servile work as reaping ( v. 24 ); Why do they on the sabbath day that which is not lawful? Note, If Christ's disciples do that which is unlawful, Christ will be reflected upon, and upbraided with it, as he was here, and dishonour will redound to his name. It is observable, that when the Pharisees thought Christ did amiss, they told the disciples ( v. 16 ); and now when they thought the disciples did amiss, they spoke to Christ, as make-bates, that did what they could to sow discord between Christ and his disciples, and make a breach in the family.

3. How Christ defended them in what they did.

(1.) By example. They had a good precedent for it in David's eating the show-bread, when he was hungry, and there was no other bread to be had ( v. 25, 26 ); Have ye never read? Note, Many of our mistakes would be rectified, and our unjust censures of others corrected, if we would but recollect what we have read in the scripture; appeals to that are most convincing. "You have read that David, the man after God's own heart, when he was hungry, made no difficulty of eating the show-bread, which by the law none might eat of but the priests and their families." Note, Ritual observances must give way to moral obligations; and that may be done in a case of necessity, which otherwise may not be done. This, it is said, David did in the days of Abiathar the High-Priest; or just before the days of Abiathar, who immediately succeeded Abimelech his father in the pontificate, and, it is probable, was at that time his father's deputy, or assistant, in the office; and he it was that escaped the massacre, and brought the ephod to David.

(2.) By argument. To reconcile them to the disciples' plucking the ears of corn, let them consider,

[1.] Whom the sabbath was made for ( v. 27 ); it was made for man, and not man for the sabbath. This we had not in Matthew. The sabbath is a sacred and divine institution; but we must receive and embrace it as a privilege and a benefit, not as a task and a drudgery. First, God never designed it to be an imposition upon us, and therefore we must not make it so to ourselves. Man was not made for the sabbath, for he was made a day before the sabbath was instituted. Man was made for God, and for his honour and service, and he just rather die than deny him; but he was not made for the sabbath, so as to be tied up by the law of it, from that which is necessary to the support of his life. Secondly, God did design it to be an advantage to us, and so we must make it, and improve it. He made if for man. 1. He had some regard to our bodies in the institution, that they might rest, and not be tired out with the constant business of this world ( Deut. v. 14 ); that thy man-servant and thy maid-servant may rest. Now he that intended the sabbath-rest for the repose of our bodies, certainly never intended it should restrain us, in a case of necessity, from fetching in the necessary supports of the body; it must be construed so as not to contradict itself—for edification, and not for destruction. 2. He had much more regard to our souls. The sabbath was made a day of rest, only in order to its being a day of holy work, a day of communion with God, a day of praise and thanksgiving; and the rest from worldly business is therefore necessary, that we may closely apply ourselves to this work, and spend the whole time in it, in public and in private; but then time is allowed us for that which is necessary to the fitting of our bodies for the service of our souls in God's service, and the enabling of them to keep pace with them in that work. See here, (1.) What a good Master we serve, all whose institutions are for our own benefit, and if we be so wise as to observe them, we are wise for ourselves; it is not he, but we, that are gainers by our service. (2.) What we should aim at in our sabbath work, even the good of our own souls. If the sabbath was made for man, we should then ask ourselves at night, "What am I the better for this sabbath day?" (3.) What care we ought to take not to make those exercises of religion burthens to ourselves or others, which God ordained to be blessings; neither adding to the command by unreasonable strictness, nor indulging those corruptions which are adverse to the command, for thereby we make those devout exercises a penance to ourselves, which otherwise would be a pleasure.

[2.] Whom the sabbath was made by ( v. 28 ); " The Son of man is Lord also of the sabbath; and therefore he will not see the kind intentions of the institution of it frustrated by your impositions." Note, The sabbath days are days of the Son of man; he is the Lord of the day, and to his honour it must be observed; by him God made the worlds, and so it was by him that the sabbath was first instituted; by him God gave the law at mount Sinai, and so the fourth commandment was his law; and that little alteration that was shortly to be made, by the shifting of it one day forward to the first day of the week, was to be in remembrance of his resurrection, and therefore the Christian sabbath was to be called the Lord's day ( Rev. i. 10 ), the Lord Christ's day; and the Son of man, Christ, as Mediator, is always to be looked upon as Lord of the sabbath. This argument he largely insists upon in his own justification, when he was charged with having broken the sabbath, John v. 16 .