Thursday of the 4th week of Ordinary Time

For you are not come to a mountain,[7] &c. That is, to a mountain on earth that can be touched; to wit, to Mount Sinai, where the law was given to Moses, where the mountain seemed all on fire, with dreadful thunder and lightning, whirlwinds, darkness, tempests, sounding of trumpets, voices, &c. which they who heard excused themselves, begging that Moses only, and not God, might speak to them, for they could not without exceeding consternation think of what was then said; that if any man, or even beast, should touch the mountain, he should be stoned to death. (Exodus xix. 15.) Nay Moses himself, trembling, was frightened. This particular is nowhere mentioned in the Scripture, but the apostle might know it by revelation, or by some tradition among the Jews. (Witham)

Ad tractabilem montem, Greek: pselaphomeno orei. palabilem.

But you are come to Mount Sion, where not a law of fear, like that of Moses, but a new law of love and mercy hath been given you, preached by our Saviour himself, and by his apostles, testified by the coming of the Holy Ghost, and by the effusion of God's spirit upon the believers. Here you are called to the city of the living God, (to the Christian Church on earth) and even to the celestial Jerusalem, there to be for ever happy in the company of may millions of Angels; to the church of the first-born, who are written in heaven, (ver. 23.) to be happy with those who have been chosen by a special mercy of God, and blessed with an endless happiness; to be there in the presence of God, the judge of all men, with all the celestial spirits and souls of the just and perfect in the kingdom of God. Jesus Christ is the mediator of this new testament, the redeemer of mankind by his death on the cross, by the sprinkling and effusion of his blood, which speaketh better than that of Abel: the blood of Abel cried to heaven for vengeance, and the blood of Christ for mercy and pardon. (Witham)

18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, 19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: 20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: 21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:) 22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. 25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: 26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. 27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. 28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: 29 For our God is a consuming fire.

Here the apostle goes on to engage the professing Hebrews to perseverance in their Christian course and conflict, and not to relapse again into Judaism. This he does by showing them how much the state of the gospel church differs from that of the Jewish church, and how much it resembles the state of the church in heaven, and on both accounts demands and deserves our diligence, patience, and perseverance in Christianity.

I. He shows how much the gospel church differs from the Jewish church, and how much it excels. And here we have a very particular description of the state of the church under the Mosaic dispensation, v. 18-21 . 1. It was a gross sensible state. Mount Sinai, on which that church-state was constituted, was a mount that might be touched ( v. 18 ), a gross palpable place; so was the dispensation. It was very much external and earthly, and so more heavy. The state of the gospel church on mount Zion is more spiritual, rational, and easy. 2. It was a dark dispensation. Upon that mount there were blackness and darkness, and that church-state was covered with dark shadows and types: the gospel state is much more clear and bright. 3. It was a dreadful and terrible dispensation; the Jews could not bear the terror of it. The thunder and the lightning, the trumpet sounding, the voice of God himself speaking to them, struck them with such dread that they entreated that the word might not be so spoken to them any more, v. 19 . Yea, Moses himself said, I exceedingly fear and quake. The best of men on earth are not able to converse immediately with God and his holy angels. The gospel state is mild, and kind, and condescending, suited to our weak frame. 4. It was a limited dispensation; all might not approach to that mount, but only Moses and Aaron. Under the gospel we have all access with boldness to God. 5. It was a very dangerous dispensation. The mount burned with fire, and whatever man or beast touched the mount must be stoned, or thrust through with a dart, v. 20 . It is true, it will be always dangerous for presumptuous and brutish sinners to draw nigh to God; but it is not immediate and certain death, as here it was. This was the state of the Jewish church, fitted to awe a stubborn and hard-hearted people, to set forth the strict and tremendous justice of God, to wean the people of God from that dispensation, and induce them more readily to embrace the sweet and gentle economy of the gospel church, and adhere to it.

II. He shows how much the gospel church represents the church triumphant in heaven, what communication there is between the one and the other. The gospel church is called mount Zion, the heavenly Jerusalem, which is free, in opposition to mount Sinai, which tendeth to bondage, Gal. iv. 24 . This was the hill on which God set his king the Messiah. Now, in coming to mount Zion, believers come into heavenly places, and into a heavenly society.

1. Into heavenly places. (1.) Unto the city of the living God. God has taken up his gracious residence in the gospel church, which on that account is an emblem of heaven. There his people may find him ruling, guiding, sanctifying, and comforting them; there he speaks to them by the gospel ministry; there they speak to him by prayer, and he hears them; there he trains them up for heaven, and gives them the earnest of their inheritance. (2.) To the heavenly Jerusalem as born and bred there, as free denizens there. Here believers have clearer views of heaven, plainer evidences for heaven, and a greater meetness and more heavenly temper of soul.

2. To a heavenly society. (1.) To an innumerable company of angels, who are of the same family with the saints, under the same head, and in a great measure employed in the same work, ministering to believers for their good, keeping them in all their ways, and pitching their tents about them. These for number are innumerable, and for order and union are a company, and a glorious one. And those who by faith are joined to the gospel church are joined to the angels, and shall at length be like them, and equal with them. (2.) To the general assembly and church of the first-born, that are written in heaven, that is, to the universal church, however dispersed. By faith we come to them, have communion with them in the same head, by the same Spirit, and in the same blessed hope, and walk in the same way of holiness, grappling with the same spiritual enemies, and hasting to the same rest, victory, and glorious triumph. Here will be the general assembly of the first-born, the saints of former and earlier times, who saw the promises of the gospel state, but received them not, as well as those who first received them under the gospel, and were regenerated thereby, and so were the first-born, and the first-fruits of the gospel church; and thereby, as the first-born, advanced to greater honours and privileges than the rest of the world. Indeed all the children of God are heirs, and every one has the privileges of the first-born. The names of these are written in heaven, in the records of the church here: they have a name in God's house, are written among the living in Jerusalem; they have a good repute for their faith and fidelity, and are enrolled in the Lamb's book of life, as citizens are enrolled in the livery-books. (3.) To God the Judge of all, that great God who will judge both Jew and Gentile according to the law they are under: believers come to him now by faith, make supplication to their Judge, and receive a sentence of absolution in the gospel, and in the court of their consciences now, by which they know they shall be justified hereafter. (4.) To the spirits of just men made perfect; to the best sort of men, the righteous, who are more excellent than their neighbours; to the best part of just men, their spirits, and to these in their best state, made perfect. Believers have union with departed saints in one and the same head and Spirit, and a title to the same inheritance, of which those on earth are heirs, those in heaven possessors. (5.) To Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. This is none of the least of many encouragements there are to perseverance in the gospel state, since it is a state of communion with Christ the Mediator of the new covenant, and of communication of his blood, that speaketh better things than the blood of Abel. [1.] The gospel covenant is the new covenant, distinct from the covenant of works; and it is now under a new dispensation, distinct from that of the Old Testament. [2.] Christ is the Mediator of this new covenant; he is the middle person that goes between both parties, God and man, to bring them together in this covenant, to keep them together notwithstanding the sins of the people and God's displeasure against them for sin, to offer up our prayers to God, and to bring down the favours of God to us, to plead with God for us and to plead with us for God, and at length to bring God and his people together in heaven, and to be a Mediator of fruition between them for ever, they beholding and enjoying God in Christ and God beholding and blessing them in Christ. [3.] This covenant is ratified by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the sacrifice. This blood of Christ pacifies God and purifies the consciences of men. [4.] This is speaking blood, and it speaks better things than that of Abel. First, It speaks to God in behalf of sinners; it pleads not for vengeance, as the blood of Abel did on him who shed it, but for mercy. Secondly, To sinners, in the name of God. It speaks pardon to their sins, peace to their souls; and bespeaks their strictest obedience and highest love and thankfulness.

III. The apostle, having thus enlarged upon the argument to perseverance taken from the heavenly nature of the gospel church state, closes the chapter by improving the argument in a manner suitable to the weight of it ( v. 25 , &c.): See then that you refuse not him that speaketh —that speaketh by his blood; and not only speaketh after another manner than the blood of Abel spoke from the ground, but than God spoke by the angels, and by Moses spoke on mount Sinai; then he spoke on earth, now he speaks from heaven. Here observe,

1. When God speaks to men in the most excellent manner he justly expects from them the most strict attention and regard. Now it is in the gospel that God speaks to men in the most excellent manner. For, (1.) He now speaks from a higher and more glorious seat and throne, not from mount Sinai, which was on this earth, but from heaven. (2.) He speaks now more immediately by his inspired word and by his Spirit, which are his witnesses. He speaks not now any new thing to men, but by his Spirit speaks the same word home to the conscience. (3.) He speaks now more powerfully and effectually. Then indeed his voice shook the earth, but now, by introducing the gospel state, he hath shaken not only the earth, but the heavens,—not only shaken the hills and mountains, or the spirits of men, or the civil state of the land of Canaan, to make room for his people,—not only shaken the world, as he then did, but he hath shaken the church, that is, the Jewish nation, and shaken them in their church-state, which was in Old-Testament times a heaven upon earth; this their heavenly spiritual state he hath now shaken. It is by the gospel from heaven that God shook to pieces the civil and ecclesiastical state of the Jewish nation, and introduced a new state of the church, that cannot be removed, shall never be changed for any other on earth, but shall remain till it be made perfect in heaven.

2. When God speaks to men in the most excellent manner, the guilt of those who refuse him is the greater, and their punishment will be more unavoidable and intolerable; there is no escaping, no bearing it, v. 25 . The different manner of God's dealing with men under the gospel, in a way of grace, assures us that he will deal with the despisers of the gospel after a different manner than he does with other men, in a way of judgment. The glory of the gospel, which should greatly recommend it to our regard, appears in these three things:—(1.) It was by the sound of the gospel trumpet that the former dispensation and state of the church of God were shaken and removed; and shall we despise that voice of God that pulled down a church and state of so long standing and of God's own building? (2.) It was by the sound of the gospel trumpet that a new kingdom was erected for God in the world, which can never be so shaken as to be removed. This was a change made once for all; no other change shall take place till time shall be no more. We have now received a kingdom that cannot be moved, shall never be removed, never give way to any new dispensation. The canon of scripture is now perfected, the Spirit of prophecy has ceased, the mystery of God is finished, he has put his last hand to it. The gospel church may be made more large, more prosperous more purified from contracted pollution, but it shall never be altered for another dispensation; those who perish under the gospel perish without remedy. And hence the apostle justly concludes, [1.] How necessary it is for us to obtain grace from God, to serve him acceptably: if we be not accepted of God under this dispensation, we shall never be accepted at all; and we lose all our labour in religion if we be not accepted of God. [2.] We cannot worship God acceptably, unless we worship him with godly reverence and fear. As faith, so holy fear, is necessary to acceptable worship. [3.] It is only the grace of God that enables us to worship God in a right manner: nature cannot come up to it; it can produce neither that precious faith nor that holy fear that is necessary to acceptable worship. [4.] God is the same just and righteous God under the gospel that he appeared to be under the law. Though he be our God in Christ, and now deals with us in a more kind and gracious way, yet he is in himself a consuming fire; that is, a God of strict justice, who will avenge himself on all the despisers of his grace, and upon all apostates. Under the gospel, the justice of God is displayed in a more awful manner, though not in so sensible a manner as under the law; for here we behold divine justice seizing upon the Lord Jesus Christ, and making him a propitiatory sacrifice, his soul and body an offering for sin, which is a display of justice far beyond what was seen and heard on mount Sinai when the law was given.

18. For-- The fact that we are not under the law, but under a higher, and that the last dispensation, the Gospel, with its glorious privileges, is the reason why especially the Hebrew Christians should "look diligently," &c. ( He 12:15 , 16 ).

are not come-- Greek, "have not come near to." Alluding to De 4:11 , "Ye came near and stood under the mountain; and the mountain burned with fire ... with darkness, clouds, and thick darkness." "In your coming near unto God, it has not been to," &c.

the mount-- The oldest manuscripts and Vulgate omit "the mount." But still, "the mount" must be supplied from He 12:22 .

that might be touched-- palpable and material. Not that any save Moses was allowed to touch it ( Ex 19:12 , 13 ). The Hebrews drew near to the material Mount Sinai with material bodies; we, to the spiritual mount in the spirit. The "darkness" was that formed by the clouds hanging round the mount; the "tempest" accompanied the thunder.

19. trumpet-- to rouse attention, and herald God's approach ( Ex 19:16 ).

entreated that the word should not be spoken-- literally, "that speech should not be added to them"; not that they refused to hear the word of God, but they wished that God should not Himself speak, but employ Moses as His mediating spokesman. "The voice of words" was the Decalogue, spoken by God Himself, a voice issuing forth, without any form being seen: after which "He added no more" ( De 5:22 ).

21. the sight-- the vision of God's majesty.

quake-- Greek, "I am in trembling"; "fear" affected his mind: "trembling," his body. Moses is not recorded in Exodus to have used these words. But Paul, by inspiration, supplies (compare Ac 20:35 ; 2Ti 3:8 ) this detail. We read in De 9:19 , Septuagint, of similar words used by Moses after breaking the two tables, through fear of God's anger at the people's sin in making the golden calves. He doubtless similarly "feared" in hearing the ten commandments spoken by the voice of Jehovah.

22. are come-- Greek, "have come near unto" (compare De 4:11 ). Not merely, ye shall come, but, ye have already come.

Mount Sion-- antitypical Sion, the heavenly Jerusalem, of which the spiritual invisible Church (of which the first foundation was laid in literal Zion, Joh 12:15 ; 1Pe 2:6 ) is now the earnest; and of which the restored literal Jerusalem hereafter shall be the earthly representative, to be succeeded by the everlasting and "new Jerusalem, coming down from God out of heaven" ( Re 21:2-27 ; compare He 11:10 ).

22-23. to an innumerable company of angels, to the general assembly and church-- The city of God having been mentioned, the mention of its citizens follows. Believers being like the angels ( Job 1:6 ; 38:7), "sons of God," are so their "equals" ( Lu 20:36 ); and being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray ( Mt 6:10 ). English Version arrangement is opposed: (1) by "and" always beginning each new member of the whole sentence; (2) "general assembly and Church," form a kind of tautology; (3) "general assembly," or rather, "festal full assembly," "the jubilant full company" (such as were the Olympic games, celebrated with joyous singing, dancing, &c.), applies better to the angels above, ever hymning God's praises, than to the Church, of which a considerable part is now militant on earth. Translate therefore, "to myriads (ten thousands, compare De 33:2 ; Psa 68:17 ; Da 7:10 ; Jude 14; namely), the full festal assembly of angels, and the Church of the first-born." Angels and saints together constitute the ten thousands. Compare "all angels, all nations" Mt 25:31 , 32 . Messiah is pre-eminently "the First-born," or "First-begotten" ( He 1:6 ), and all believers become so by adoption. Compare the type, Nu 3:12 , 45, 50; 1Pe 1:18 . As the kingly and priestly succession was in the first-born, and as Israel was God's "first-born" ( Ex 4:22 ; compare Ex 13:2 ), and a "kingdom of priests" to God ( Ex 19:6 ), so believers ( Re 1:6 ).

24. new-- not the usual term (kaine) applied to the Christian covenant ( He 9:15 ), which would mean new as different from, and superseding the old; but Greek, "nea," "recent," "lately established," having the "freshness of youth," as opposed to age. The mention of Jesus, the Perfecter of our faith ( He 12:2 ), and Himself perfected through sufferings and death, in His resurrection and ascension ( He 2:10 ; 5:9 ), is naturally suggested by the mention of "the just made perfect" at their resurrection (compare He 7:22 ). Paul uses "Jesus," dwelling here on Him as the Person realized as our loving friend, not merely in His official character as the Christ.

and to the blood of sprinkling-- here enumerated as distinct from "Jesus." Bengel reasonably argues as follows: His blood was entirely "poured out" of His body by the various ways in which it was shed, His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible ( 1Pe 1:18 , 19 ). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly holiest place "BY His own blood" (not after shedding His blood, nor with the blood in His body, but), carrying it separately from his body (compare the type, He 9:7 , 12, 25 ; 13:11 ). Paul does not say, by the efficacy of His blood, but, "by His own proper blood" ( He 9:12 ); not MATERIAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto God" ( He 9:14 ). So in He 10:29 , the Son of God and the blood of the covenant wherewith he (the professor) was sanctified, are mentioned separately. Also in He 13:12 , 20 ; also compare He 10:19 , with He 10:21 . So in the Lord's Supper ( 1Co 10:16 ; 11:24-26 ), the body and blood are separately represented. The blood itself, therefore, continues still in heaven before God, the perpetual ransom price of "the eternal covenant" ( He 13:20 ). Once for all Christ sprinkled the blood peculiarly for us at His ascension ( He 9:12 ). But it is called "the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth ( He 9:14 ; 10:22 ; Is 52:15 ). This sprinkling is analogous to the sprinkled blood of the Passover. Compare Re 5:6 , "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require meat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory of concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood ( He 9:18 , 22 ).

speaketh better things than that of Abel-- namely, than the sprinkling (the best manuscripts read the article masculine, which refers to "sprinkling," not to "blood," which last is neuter) of blood by Abel in his sacrifice spake. This comparison between two things of the same kind (namely, Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different in kind and in results (namely, Christ's sacrifice, and Abel's own blood [Alford], which was not a sacrifice at all); compare He 11:4 ; Ge 4:4 . This accords with the whole tenor of the Epistle, and of this passage in particular ( He 12:18-22 ), which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's is the first recorded; it, moreover, was testified to by God as acceptable to Him above Cain's), compare He 9:1-10:39 . The word "better" implies superiority to something that is good: but Abel's own blood was not at all good for the purpose for which Christ's blood was efficacious; nay, it cried for vengeance. So Archbishop Magee, Hammond, and Knatchbull. Bengel takes "the blood of Abel" as put for all the blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world; counteracted by the blood of Christ calmly speaking in heaven for us, and from heaven to us. I prefer Magee's view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priesthood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel.

1. The title of this Psalm is, "A song of praise, to the sons of Korah, on the second day of the week." Concerning this what the Lord deigneth to grant receive ye like sons of the firmament. For on the second day of the week, that is, the day after the first which we call the Lord's day, which also is called the second week-day, was made the firmament of Heaven. ...The second day of the week then we ought not to understand but of the Church of Christ: but the Church of Christ in the Saints, the Church of Christ in those who are written in Heaven, the Church of Christ in those who to this world's temptations yield not. For they are worthy of the name of "firmament." The Church of Christ, then, in those who are strong, of whom saith the Apostle, "We that are strong ought to bear the infirmities of the weak," is called the firmament. Of this it is sung in this Psalm. Let us hear, acknowledge, associate, glory, reign. For Her called firmament, hear also in the Apostolic Epistles, "the pillar and firmament of the truth." ...

2. "Great is the Lord, and greatly to be praised"

(ver. 1)....That is, "in the city of our God, in His holy mountain." This is the city set upon an hill, which cannot be hid: this is the candle which is not hidden under a bushel, to all known, to all proclaimed. Yet are not all men citizens thereof, but they in whom "great is the Lord, and greatly to be praised." What then is that city: let us see whether perhaps, since it is said, "In the city of our God, in His holy mountain," we ought not to enquire for this mountain where also we may be heard....What then is that mountain, brethren? One is it with great care to be enquired for, with great solicitude investigated, with labour also to be occupied and ascended. But if in any part of the earth it is, what shall we do? Shall we go abroad out of our own country, that to that mountain we may arrive? Nay, then we are abroad, when in it we are not. For that is our city, if we are members of the King, who is the head of the same city....For there was a certain corner-stone contemptible, whereat the Jews stumbled, cut out of a certain mountain without hands, that is, coming of the kingdom of the Jews without hands, because human operation went not with Mary of whom was born Christ. But if that stone, when the Jews stumbled thereat, had remained there, thou hadst not had whither to ascend. But what was done? What saith the prophecy of Daniel? What but that the stone grew, and became a great mountain? How great? So that it filled the whole face of the earth. By growing, then, and by filling the whole face of the earth, that mountain came to us. Why then seek we the mountain as though absent, and not as being present ascend to it; that in us the Lord may be "great, and greatly to be praised"?

3. Further,...when he had said, "in the city of our God, in His holy mountain," what added he? "Spreading abroad the joys of the whole earth, the mountains of Sion"

(ver. 2). Sion is one mountain, why then "mountains"? Is it that to Sion belonged also those which came from the other side, so as to meet together on the Corner Stone, and become two walls, as it were two mountains, one of the circumcision, the other of the uncircumcision; one of the Jews, the other of the Gentiles: no longer adverse, although diverse, because from different sides, now in the corner not even diverse. "For He is our peace, who hath made both one." The same Corner Stone "which the builders rejected, is become the Head Stone of the corner." The mountain hath joined in itself two mountains; one house there is, and two houses; two, because coming from different sides; one, because of the Corner Stone, wherein both are joined together. Hear also this, "the mountains of Sion: the sides of the North are the city of the great King."...See the Gentiles; "the sides of the North:" the sides of the North are joined to the city of the great King. The North is wont to be contrary to Sion: Sion forsooth is in the South, the North over against the South. Who is the North, but He who said, "I will sit in the sides of the North, I will be like the Most High"? The devil had held dominion over the ungodly, and possessed the nations serving images, adoring demons; and all whatsoever there was of human kind anywhere throughout the world, by cleaving to Him, had become North. But since He who binds the strong man, taketh away his goods, and maketh them His own goods; men delivered from infidelity and superstition of devils, believing in Christ, are fitted on to that city, have met in the corner that wall that cometh from the circumcision, and that was made the city of the great King, which had been the sides of the North. Therefore also in another Scripture is it said, "Out of the North come clouds of golden colour: great is the glory and honour of the Almighty." For great is the glory of the physician, when from being despaired of the sick recovers. "Out of the North come clouds," and not black clouds, not dark clouds, not lowering, but "of golden colour." Whence but by grace illumined through Christ? See, "the sides of the North are the city of the great King."...

4. Let the Psalm then follow, and say, "God shall be known in her houses." Now in her "houses," because of the mountains, because of the two walls, because of the two sons. "God shall be known in her houses," but he commendeth grace, therefore he added, "when He shall take her up." For what would that city have been, unless He had taken her up? Would it not immediately have fallen, unless it had such foundation? For "other foundation can no man lay than that is laid, which is Jesus Christ." Let none then glory in his own merits; but "he that glorieth, let him glory in the Lord." ...The Lord then hath taken up this city, and is known therein, that is, His grace is known in that city: for whatever that city hath, which glorieth in the Lord, it hath not of itself. For because of this it is said, "What hast thou that thou didst not receive?"

5. "For, lo, the kings of the earth are gathered together"

(ver. 3). Behold now those sides of the North, see how they come, see how they say, "Come ye, and let us go up to the mountain of the Lord: and He will teach us His way, and we will walk in it." "And have come together in one." In what one, but that "corner-stone"? "They saw it, and so they marvelled"

(ver. 8). Who have received, and where received? Hath not the same Thy people received Thy mercy. If Thy people hath received Thy mercy, how then, "in the midst of Thy people"? As if they who received were one party, they in the midst of whom they received another. A great mystery, but yet well known. When hence also, that is, out of these verses, hath been extracted and brought forth what ye know; it will be not ruder, but sweeter. Now forsooth all are reckoned the people of God, who carry His Sacraments, but not all belong to His Mercy. All forsooth receiving the Sacrament of the Baptism of Christ, are called Christians, but not all live worthily of that Sacrament. There are some of whom saith the Apostle, "Having a form of godliness, but denying the power thereof." Yet on account of this form of godliness they are named among God's people. As to the floor, until the corn is threshed, belongs not the wheat only, but the chaff. But will it also belong to the garner? In the midst then of an evil people is a good people, which hath received the Mercy of God. He liveth worthily of the Mercy of God who heareth, and holdeth, and doeth what the Apostle saith, "We beseech you that ye receive not the Grace of God in vain." Whoso then receiveth not the Grace of God in vain, the same receiveth not only the Sacrament, but also the Mercy of God as well....So those who have the Sacraments, and have not good manners, are both said to be of God, and not of God; are both said to be His, and to be strangers: His because of His own Sacraments, strangers because of their own vice. So also strange daughters: daughters, because of the form of godliness; strange, because of their loss of virtue. Be the lily there; let it receive the Mercy of God: hold fast the root of a good flower, be not ungrateful for soft rain coming from heaven. Be thorns ungrateful, let them grow by the showers: for the fire they grow, not for the garner. In the midst of Thy people not receiving Thy mercy, we have received Thy mercy. For "He came unto His own, and His own received Him not," yet, in the midst of them, "as many as received Him, to them gave He power to become the sons of God." ...

9. For when he had said, "We have received Thy mercy in the midst of Thy people," he signified that there is a people not receiving the mercy of God, in the midst of whom some do receive the mercy of God: and then lest it should occur to men that there are so few, as to be nearly none, how did He console them in the words following? "According to Thy Name, O God, so is Thy praise unto the ends of the earth" (ver. 9). What is this? ...That is, as Thou art known through all the earth, so Thou art also praised through all the earth, nor are there wanting who now praise Thee through all the earth. But they praise Thee who live well. For, "According to Thy Name, O God, so is Thy praise," not in a part, but "unto the ends of the earth." "Thy right hand is full of righteousness." That is, many are they also who shall stand at Thy right hand. Not only shall they be many who shall stand at Thy left hand, but there also shall be a full heap set at Thy right hand.

10. "Let mount Zion rejoice, and the daughters of Judah be glad, because of Thy judgments, O Lord"

(ver. 10). O mount Zion, O daughters of Judah, ye labour now among tares, among chaff, among thorns ye labour: yet be glad because of God's judgments. God erreth not in judgment. Live ye separate, though separate ye were not born; not vainly hath a voice gone forth from your mouth and heart, "Destroy not my soul with sinners, nor my life with bloody men." He shall winnow with such art, carrying in His hand a fan, that not one grain of wheat shall fall into the heap of chaff prepared to be burned, nor one beard of chaff pass to the heap to be laid up in the garner. Be glad, O ye daughters of Judæa, because of the judgments of God that erreth not, and do not yet judge rashly. To you let it belong to collect, to Him let it belong to separate. But think not that the "daughters of Judah" are Jews. Judah is confession; all the sons of confession are all the sons of Judah. For "salvation is of the Jews," is nothing else than that Christ is of the Jews. This saith also the Apostle, "He is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God." Be such a Jew; glory in the circumcision of the heart, though thou hast not the circumcision of the flesh. Let the daughters of Judah be glad, because of Thy judgments, O Lord.

11. "Walk about Zion, and embrace her"

City, or temple, which lay to the north of old Jerusalem, on Sion. (Calmet) --- Yet Genebrard, &c., place this mountain south of Salem. (Menochius) --- The concourse of priests and people gave the appearance of a great city, Ezechiel xl. 2., and Isaias xiv. 13. --- The Church is built upon a rock. [Matthew xvi. 18.] (Calmet) --- The Jews and Christians are under the greatest obligation of praising God. (Worthington)

With. Hebrew, "the beautiful situation, the joy of the whole earth, (Menochius) Sion, sides of," &c. Chaldean, "Sion, thou art beautiful as a bride." Christ's Church is thus described, Apocalypse xxi. 2. (Calmet) --- Its figure, (Haydock) the temple, was the glory of the whole country, Psalm xxv. 8., and Lamentations ii. 15. (Calmet) --- But the Church alone extends to the sides of the north, or over the world. (Worthington)

Houses. Hebrew, "palaces;" Septuagint, "towers." Greek: Baresi, a word which has again been mistaken for gravibus or gradibus, as [in] ver. 14., and Psalm xliv. 9. God is the defence of his people, (Proverbs xviii. 10.) the Church, Matthew xvi. 18. (Calmet) --- All particular houses, or churches, must come to the unity of faith, (Worthington) and to the seat of Peter. (St. Irenæus iii.)

Seen. All the promises have been fulfilled. How could any one have thought that we should have been permitted to dedicate this temple under the patronage of the king of Persia? (1 Esdras vi. 8.) Who would not have feared, lest the Christian religion should perish, under such violent persecutions? Converts admire its beauty and strength. (Calmet) --- The completion of the prophecies is a wonderful confirmation and comfort of Christians, (Worthington) whose faith is founded indeed for ever. (Haydock) --- The gates of hell shall not prevail. [Matthew xvi. 18.] (Menochius)

PSALM XLVII. (MAGNUS DOMINUS.)

God is greatly to be praised for the establishment of his Church.

Temple. Greek: Naou. Septuagint, St. Ambrose, &c., though the Vatican and Alexandrian copies have Greek: Laou, "people," with the Arabic, Ethiopic, St. Augustine, &c. (Haydock) --- In the Church we receive many graces, (Calmet) even Christ himself, (St. Ambrose) to which those who refuse to be Catholics, can have no title. (Worthington)

Earth. all who hear of the wonders of God, must praise him; and who can be ignorant of what He has done, (Calmet) in the defeat of the enemies of his people, (Haydock) of Sennacherib, Cambyses, &c.? Yet all the earth will be instructed only by the propagation of the Gospel. (Calmet) --- Justice, against thy enemies, (Haydock) though this word may here imply "mercy," in opposition to the judgments, ver. 12. (Calmet) --- These perfections are never at variance. (Worthington)

1 Great is the Lord , and greatly to be praised in the city of our God, in the mountain of his holiness. 2 Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. 3 God is known in her palaces for a refuge. 4 For, lo, the kings were assembled, they passed by together. 5 They saw it, and so they marvelled; they were troubled, and hasted away. 6 Fear took hold upon them there, and pain, as of a woman in travail. 7 Thou breakest the ships of Tarshish with an east wind.

The psalmist is designing to praise Jerusalem and to set forth the grandeur of that city; but he begins with the praises of God and his greatness ( v. 1 ), and ends with the praises of God and his goodness, v. 14 . For, whatever is the subject of our praises, God must be both the Alpha and Omega of them. And, particularly, whatever is said to the honour of the church must redound to the honour of the church's God.

What is here said to the honour of Jerusalem is,

I. That the King of heaven owns it: it is the city of our God ( v. 1 ), which he chose out of all the cities of Israel to put his name there. Of Zion he said kinder things than ever he said of place upon earth. This is my rest for ever; here will I dwell, for I have desired it, Ps. cxxxii. 13, 14 . It is the city of the great King ( v. 2 ), the King of all the earth, who is pleased to declare himself in a special manner present there. This our Saviour quotes to prove that to swear by Jerusalem is profanely to swear by God himself ( Matt. v. 35 ), for it is the city of the great King, who has chosen it for the special residence of his grace, as heaven is of his glory. 1. It is enlightened with the knowledge of God. In Judah God is known, and his name is great, but especially in Jerusalem, the head-quarters of the priests, whose lips were to keep this knowledge. In Jerusalem God is great ( v. 1 ) who in other places was made little of, was made nothing of. Happy the kingdom, the city, the family, the heart, in which God is great, in which he is uppermost, in which he is all. There God is known ( v. 3 ) and where he is known he will be great; none contemn God but those that are ignorant of him. 2. It is devoted to the honour of God. It is therefore called the mountain of his holiness, for holiness to the Lord is written upon it and all the furniture of it, Zech. xiv. 20, 21 . This is the privilege of the church of Christ, that it is a holy nation, a peculiar people; Jerusalem, the type of it, is called the holy city, bad as it was ( Matt. xxvii. 53 ), till that was set up, but never after. 3. It is the place appointed for the solemn service and worship of God; there he is greatly praised, and greatly to be praised, v. 1 . Note, The clearer discoveries are made to us of God and his greatness the more it is expected that we should abound in his praises. Those that from all parts of the country brought their offerings to Jerusalem had reason to be thankful that God would not only permit them thus to attend him, but promise to accept them, and meet them with a blessing, and reckon himself praised and honoured by their services. Herein Jerusalem typified the gospel church; for what little tribute of praise God has from this earth arises from that church upon earth, which is therefore his tabernacle among men. 4. It is taken under his special protection ( v. 3 ): He is known for a refuge; that is, he has approved himself such a one, and as such a one he is there applied to by his worshippers. Those that know him will trust in him, and seek to him, Ps. ix. 10 . God was known, not only in the streets, but even in the palaces of Jerusalem, for a refuge; the great men had recourse to God and acquaintance with him. And then religion was likely to flourish in the city when it reigned in the palaces. 5. Upon all these accounts, Jerusalem, and especially Mount Zion, on which the temple was built, were universally beloved and admired— beautiful for situation, and the joy of the whole earth, v. 2 . The situation must needs be every way agreeable, when Infinite Wisdom chose it for the place of the sanctuary; and that which made it beautiful was that it was the mountain of holiness, for there is a beauty in holiness. This earth is, by sin, covered with deformity, and therefore justly might that spot of ground which was thus beautified with holiness he called the joy of the whole earth, that is, what the whole earth had reason to rejoice in, that God would thus in very deed dwell with man upon the earth. Mount Zion was on the north side of Jerusalem, and so was a shelter to the city from the cold and bleak winds that blew from that quarter; or, if fair weather was expected out of the north, they were thus directed to look Zion-ward for it.

8 As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it for ever. Selah. 9 We have thought of thy lovingkindness, O God, in the midst of thy temple. 10 According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness. 11 Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments. 12 Walk about Zion, and go round about her: tell the towers thereof. 13 Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following. 14 For this God is our God for ever and ever: he will be our guide even unto death.

We have here the good use and improvement which the people of God are taught to make of his late glorious and gracious appearances for them against their enemies, that they might work for their good.

I. Let our faith in the word of God be hereby confirmed. If we compare what God has done with what he has spoken, we shall find that, as we have heard, so have we seen ( v. 8 ), and what we have seen obliges us to believe what we have heard. 1. "As we have heard done in former providences, in the days of old, so have we seen done in our own days." Note, God's latter appearances for his people against his and their enemies are consonant to his former appearances, and should put us in mind of them. 2. "As we have heard in the promise and prediction, so have we seen in the performance and accomplishment. We have heard that God is the Lord of hosts, and that Jerusalem is the city of our God, is dear to him, is his particular care; and now we have seen it; we have seen the power of our God; we have seen his goodness; we have seen his care and concern for us, that he is a wall of fire round about Jerusalem and the glory in the midst of her. " Note, In the great things that God has done, and is doing, for his church, it is good to take notice of the fulfilling of the scriptures; and this would help us the better to understand both the providence itself and the scripture that is fulfilled in it.

II. Let our hope of the stability and perpetuity of the church be hereby encouraged. "From what we have seen, compared with what we have heard, in the city of our God, we may conclude that God will establish it for ever." This was not fulfilled in Jerusalem (that city was long since destroyed, and all its glory laid in the dust), but has its accomplishment in the gospel church. We are sure that that shall be established for ever; it is built upon a rock, and the gates of hell cannot prevail against it, Matt. xvi. 18 . God himself has undertaken the establishment of it; it is the Lord that has founded Zion, Isa. xiv. 32 . And what we have seen, compared with what we have heard, may encourage us to hope in that promise of God upon which the church is built.

III. Let our minds be hereby filled with good thoughts of God. "From what we have heard, and seen, and hope for, we may take occasion to think much of God's loving-kindness, whenever we meet in the midst of his temple, " v. 9 . All the streams of mercy that flow down to us must be traced up to the fountain of God's lovingkindness. It is not owing to any merit of ours, but purely to his mercy, and the peculiar favour he bears to his people. This therefore we must think of with delight, think of frequently and fixedly. What subject can we dwell upon more noble, more pleasant, more profitable? We must have God's lovingkindness always before our eyes ( Ps. xxvi. 3 ), especially when we attend upon him in his temple. When we enjoy the benefit of public ordinances undisturbed, when we meet in his temple and there is none to make us afraid, we should take occasion thence to think of his lovingkindness.

IV. Let us give to God the glory of the great things which he has done for us, and mention them to his honour ( v. 10 ): " According to thy name, O God! so is thy praise, not only in Jerusalem, but to the ends of the earth." By the late signal deliverance of Jerusalem God had made himself a name; that is, he had gloriously discovered his wisdom, power, and goodness, and made all the nations about sensible of it; and so was his praise; that is, some in all parts would be found giving glory to him accordingly. As far as his name goes his praise will go, at least it should go, and, at length, it shall go, when all the ends of the world shall praise him, Ps. xxii. 27 ; Rev. xi. 15 . Some, by his name, understand especially that glorious name of his, the Lord of hosts; according to that name, so is his praise; for all the creatures, even to the ends of the earth, are under his command. But his people must, in a special manner, acknowledge his justice in all he does for them. " Righteousness fills thy right hand; " that is, all the operations of thy power are consonant to the eternal rules of equity.

V. Let all the members of the church in particular take to themselves the comfort of what God does for his church in general ( v. 11 ): " Let Mount Zion rejoice, the priests and Levites that attend the sanctuary, and then let all the daughters of Judah, the country towns, and the inhabitants of them, be glad: let the women in their songs and dances, as usual on occasion of public joys, celebrate with thankfulness the great salvation which God has wrought for us." Note, When we have given God the praise we may then take the pleasure of the extraordinary deliverances of the church, and be glad because of God's judgments (that is, the operations of his providence), all which we may see wrought in wisdom (therefore called judgments ) and working for the good of his church.

VI. Let us diligently observe the instances and evidences of the church's beauty, strength, and safety, and faithfully transmit our observations to those that shall come after us ( v. 12, 13 ): Walk about Zion. Some think this refers to the ceremony of the triumph; let those who are employed in that solemnity walk round the walls (as they did, Neh. xii. 31 ), singing and praising God. In doing this let them tell the towers and mark well the bulwarks, 1. That they might magnify the late wonderful deliverance God had wrought for them. Let them observe, with wonder, that the towers and bulwarks are all in their full strength and none of them damaged, the palaces in their beauty and none of them blemished; there is not the least damage done to the city by the kings that were assembled against it ( v. 4 ): Tell this to the generation following, as a wonderful instance of God's care of his holy city, that the enemies should not only not ruin or destroy it, but not so much as hurt or deface it. 2. That they might fortify themselves against the fear of the like threatening danger another time. And so, (1.) We may understand it literally of Jerusalem, and the strong-hold of Zion. Let the daughters of Judah see the towers and bulwarks of Zion, with a pleasure equal to the terror with which the kings their enemies saw them, v. 5 . Jerusalem was generally looked upon as an impregnable place, as appears, Lam. iv. 12 . All the inhabitants of the world would not have believed that an enemy should enter the gates of Jerusalem; nor could they have entered if the inhabitants had not sinned away their defence. Set your heart to her bulwarks. This intimates that the principal bulwarks of Zion were not the objects of sense, which they might set their eye upon, but the objects of faith, which they must set their hearts upon. It was well enough fortified indeed both by nature and art; but its bulwarks that were mostly to be relied upon were the special presence of God in it, the beauty of holiness he had put upon it, and the promises he had made concerning it. "Consider Jerusalem's strength, and tell it to the generations to come, that they may do nothing to weaken it, and that, if at any time it be in distress, they may not basely surrender it to the enemy as not tenable." Calvin observes here that when they are directed to transmit to posterity a particular account of the towers, and bulwarks, and palaces of Jerusalem, it is intimated that in process of time they would all be destroyed and remain no longer to be seen; for, otherwise, what need was there to preserve the description and history of them? When the disciples were admiring the buildings of the temple their Master told them that in a little time one stone of it should not be left upon another, Matt. xxiv. 1, 2 . Therefore, (2.) This must certainly be applied to the gospel church, that Mount Zion, Heb. xii. 22 . "Consider the towers, and bulwarks, and palaces of that, that you may be invited and encouraged to join yourselves to it and embark in it. See it founded on Christ, the rock fortified by the divine power, guarded by him that neither slumbers nor sleeps. See what precious ordinances are its palaces, what precious promises are its bulwarks; tell this to the generation following, that they may with purpose of heart espouse its interests and cleave to it."

VII. Let us triumph in God, and in the assurances we have of his everlasting lovingkindness, v. 14 . Tell this to the generation following; transmit this truth as a sacred deposit to your posterity, That this God, who has now done such great things for us, is our God for ever and ever; he is constant and unchangeable in his love to us and care for us. 1. If God be our God, he is ours for ever, not only through all the ages of time, but to eternity; for it is the everlasting blessedness of glorified saints that God himself will be with them and will be their God, Rev. xxi. 3 . 2. If he be our God, he will be our guide, our faithful constant guide, to show us our way and to lead us in it; he will be so, even unto death, which will be the period of our way, and will bring us to our rest. He will lead and keep us even to the last. He will be our guide above death (so some); he will so guide us as to set us above the reach of death, so that it shall not be able to do us any real hurt. He will be our guide beyond death (so others); he will conduct us safely to a happiness on the other side death, to a life in which there shall be no more death. If we take the Lord for our God, he will conduct and convey us safely to death, through death, and beyond death—down to death and up again to glory.

2-3. situation-- literally, "elevation."

joy of, &c.-- source of joy.

sides of the north-- poetically for eminent, lofty, distinguished, as the ancients believed the north to be the highest part of the earth (compare Is 14:13 ).

4-6. For-- The reason is given. Though the kings (perhaps of Moab and Ammon, compare Psa 83:3-5 ) combined, a conviction of God's presence with His people, evinced by the unusual courage with which the prophets (compare 2Ch 20:12-20 ) had inspired them, seized on their minds, and smitten with sudden and intense alarm, they fled astonished.

9. thought of-- literally, "compared," or considered, in respect of former dealings.

in the ... temple-- in acts of solemn worship (compare 2Ch 20:28 ).

10. According ... praise-- that is, As Thy perfections manifested (compare Psa 8:1 ; 20:1-7 ), demand praise, it shall be given, everywhere.

thy right hand, &c.-- Thy righteous government is displayed by Thy power.

11. the daughters, &c.-- the small towns, or the people, with the chief city, or rulers of the Church.

judgments-- decisions and acts of right government.

CHAPTER 6

1 Christ is contemned of his countrymen. 7 He giveth the twelve power over unclean spirits. 14 Divers opinions of Christ. 27 John Baptist is beheaded, 29 and buried. 30 The apostles return from preaching. 34 The miracle of five loaves and two fishes. 48 Christ walketh on the sea: 53 and healeth all that touch him.

Ver. 6. He wondered because of their unbelief. This seems to conflict with what is said in Luk_4:22, And all bare Him record, and wondered at the gracious words which proceeded out of His mouth. I answer, that the inhabitants of Nazareth wondered, indeed, that Jesus, the son of a carpenter, their well-known neighbour, should be so wise and eloquent, and yet were incredulous with respect to His doctrine and person, that He was in very deed the Messias or Christ. And that this was so is plain from what Luke subjoins.

Ver. 13. They anointed with oil many that were sick, and healed them. Some are of opinion that this anointing was the same as that of which S. James speaks in his Epistle (Jam_5:14), that is to say, the Sacrament of Extreme Unction. So Bede, Theophylact, Lyra, and others, who think that the Sacrament of Extreme Unction was at this time instituted by Christ, and that the Apostles by His command conferred it upon the sick, although they had not as yet been ordained priests.

But the contrary seems more probable. 1. Because the priest alone is the minister of this sacrament; but the Apostles were not yet priests, for Christ created them priests afterwards.

2. Because the Apostles here anointed all sorts of sick persons, those not baptized, and those not about to die. But Extreme Unction is conferred only upon those who are baptized, and in danger of death.

3. All who were here anointed by the Apostles were healed. But this is not the case in Extreme Unction, which has primary reference to the health and strength of the soul.

4. Because the Council of Trent (Sess. 14) says that the Sacrament of Extreme Unction was hinted at in S. Mark, but was commanded and promulgated to the faithful by S. James, the Lord's brother. This anointing, therefore, was a type, and as it were a prelude, of the institution of the Sacrament of Extreme Unction, not the sacrament itself. This, then, was a miraculous anointing, or a gift of miracles, bestowed upon the Apostles for a time, that they might by its means confirm their preaching of Christ. It was not the sacrament itself. So S. Genoveva and many holy authorites were wont to heal the sick by means of oil blessed by them and sent to the sick. Victor of Antioch gives the reason why they used oil rather than wine,"oil, amongst other things, assuages the affliction of labours, cherishes light, and promotes gladness." Oil, therefore, which is used in the holy anointing, signifies the mercy of God, the healing of disease, and the enlightenment of the heart. In a similar way the baptism of John was not a sacrament, but a type and prelude of the Sacrament of Baptism.

----- And He went round about the villages, teaching.7. And He called unto Him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;8. And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:9. But be shod with sandals; and not put on two coats.10. And He said unto them, "In what place soever ye enter into an house, there abide till ye depart from that place.11. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, it shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city."12. And they went out, and preached that men should repent.13. And they cast out many devils, and anointed with oil many that were sick, and healed them.

The Lord not only preached in the cities, but also in villages, that we may learn not to despise little things, nor always to seek for great cities, but to sow the word of the Lord in abandoned and lowly villages.

Wherefore it is said, "And He went round about the villages, teaching."

Now our kind and merciful Lord and Master did not grudge His servants and their disciples His own virtues, and as He Himself had healed every sickness and every infirmity, so also He gave the same power to His disciples.

"And He called unto Him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits."

Great is the difference between giving and receiving. Whatsoever He does, is done in His own power, as Lord; if they do any thing, they confess their own weakness and the power of the Lord, saying in the name of Jesus, "Arise, and walk."

Again He sends the Apostles two and two that they might become more active; for, as says the Preacher, "Two are better than one." [ Ecc 4:9 ] But if He had sent more than two, there would not have been a sufficient number to allow of their being sent to many villages.

Further, the Lord sent the disciples to preach, two and two, because there are two precepts of charity, namely, the love of God, and of our neighbour; and charity cannot be between less than two; by this therefore He implies to us, that he who has not charity towards his neighbour, ought in no way to take upon himself the office of preaching.

"And He commanded them, that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: but be shod with sandals; and not put on two coats."

For such should be the preacher’s trust in God, that, though he takes no thought for supplying his own wants in this present world, yet he should feel most certain that these will not be left unsatisfied, lest whilst his mind is taken up with temporal things, he should provide less of eternal things to others.

, Vict. Ant. e Cat. in Marc.: The Lord also gives them this command, that they might shew by their mode of life, how far removed they were from the desire of riches.

Instructing them also by this means not to be fond of receiving gifts, in order too that those, who saw them proclaim poverty, might be reconciled to it, when they saw that the Apostles themselves possessed nothing.

Or else; according to Matthew, the Lord immediately subjoined, "The workman is worthy of his meat," [ Mat 10:19 ] which sufficiently proves why He forbade their carrying or possessing such things; not because they were not necessary, but because He sent them in such a way as to shew, that they were due to them from the faithful, to whom they preached the Gospel.

From this it is evident that the Lord did not mean by this precept that the Evangelists ought to live only on the gifts of those to whom they preach the Gospel, else the Apostle transgressed this precept when he procured his livelihood by the labour of his own hands, but He meant that He had given them a power, in virtue of which, they might be assured these things were due to them.

It is also often asked, how it comes that Matthew and Luke have related that the Lord commanded His disciples not to carry even a staff, whilst Mark says, "And He commanded them that they should take nothing for their journey, save a staff only." Which question is solved, by supposing that the word ’staff’ has a meaning in Mark, who says that it ought to be carried, different from that which it bears in Matthew and Luke, who affirm the contrary. For in a concise way one might say, Take none of the necessaries of life with you, nay, not a staff, save a staff only; so that the saying, nay not a staff, may mean, nay not the smallest thing; but that which is added, "save a staff only," may mean that, through the power received by them from the Lord, of which a rod is the ensign, nothing, even of those things which they do not carry, will be wanting to them.

The Lord, therefore, said both, but because one Evangelist has not given both, men suppose, that he who has said that the staff, in one sense, should be taken, is contrary to him who again has declared, that, in another sense, it should be left behind: now however that a reason has been given, let no one think so.

So also when Matthew declares that shoes are not to be worn on the journey, he forbids anxiety about them, for the reason why men are anxious about carrying them, is that they may not be without them. This is also to be understood of the two coats, that no man should be troubled about having only that with which he is clad from anxiety lest he should need another, when he could always obtain one from the power given by the Lord.

In like manner Mark, by saying that they are to be shod with sandals or soles, warns us that this mode of protecting the feet has a mystical signification, that the foot should neither be covered above nor be naked on the ground, that is, that the Gospel should neither be hid, nor rest upon earthly comforts; and in that He forbids their possessing or taking with them, or more expressly their wearing, two coats, He bids them walk simply, not with duplicity. But whosoever thinks that the Lord could not in the same discourse say some things figuratively, others in a literal sense, let him look into His other discourses, and he shall see, how rash and ignorant is his judgment.

Again, by the two tunics He seems to me to mean two sets of clothes; not that in places like Scythia, covered with the ice and snow, a man should be content with only one garment, but by coat, I think a suit of clothing is implied, that being clad with one, we should not keep another through anxiety as to what may happen.

Or else, Matthew and Luke neither allow shoes nor staff, which is meant to point out the highest perfection. But Mark bids them take a staff and be shod with sandals, which is spoken by permission. [see 1Co 7:7 ]

Again, allegorically; under the figure of a scrip is pointed out the burdens of this world, by bread is meant temporal delights, by money in the purse, the hiding of wisdom; because he who receives the office of a doctor, should neither be weighed down by the burden of worldly affairs, nor be made soft by carnal desires, nor hide the talent of the word committed to him under the case of an inactive body. It goes on, "And He said unto them, In what place soever ye enter into an house, there abide till ye depart from that place."

That is, lest they should be accused of gluttony in passing from one to another. It goes on, "And whoever shall not receive you, etc." This the Lord commanded them, that they might shew that they had walked a long way for their sakes, and to no purpose. Or, because they received nothing from them, not even dust, which they shake off, that it might be a testimony against them, that is, by way of convicting them.

Or else, that it might be a witness of the toil of the way, which they sustained for them; or as if the dust of the sins of the preachers was turned against themselves.

"And they went and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them."

Mark alone mentions their anointing with oil. James however, in his canonical Epistle, says a thing similar. For oil both refreshes our labours, and gives us light and joy; but again, oil signifies the mercy of the unction of God, the healing of infirmity, and the enlightening of the heart, the whole of which is worked by prayer.

It also means, the grace of the Holy Ghost, by which we are eased from our labours, and receive light and spiritual joy.

Where it is evident from the Apostles themselves, that it is an ancient custom of the holy Church that persons possessed or afflicted with any disease whatever, should be anointed with oil consecrated by priestly blessing.

It was usual for the Jews to prescribe oil as a proper thing to anoint the sick; but its virtue in the present instance, when used by the apostles, was not natural but supernatural, and was derived from him who sent them; because this unction always produced a certain and constant cure in those who were anointed. This miraculous gift of healing the sick with oil, which Christ conferred on his apostles, was a prelude or gradual preparation to the dignity to which he raised this unction, when he established it a perpetual rite in his holy Church. (Rutter) --- With oil, &c. This anointing the sick, was at least a figure of the sacrament, which Christ was pleased to institute for the spiritual relief of persons in danger of death: and which is fully expressed by St. James, in his Catholic Epistle. Chap vi. The Council of Trent says this sacrament was instituted in St. Mark, and published in the Epistle of St. James. (Council of Trent, session xiv. canon 1.) (Witham)

7 And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; 8 And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: 9 But be shod with sandals; and not put on two coats. 10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. 11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. 12 And they went out, and preached that men should repent. 13 And they cast out many devils, and anointed with oil many that were sick, and healed them.

Here is, I. The commission given to the twelve apostles, to preach and work miracles; it is the same which we had more largely, Matt. x . Mark doth not name them here, as Matthew doth, because he had named them before, when they were first called into fellowship with him, ch. iii. 16-19 . Hitherto they had been conversant with Christ, and had set at his feet, had heard his doctrine, and seen his miracles; and now he determines to make some use of them; they had received, that they might give, had learned, that they might teach; and therefore now he began to send them forth. They must not always be studying in the academy, to get knowledge, but they must preach in the country, to do good with the knowledge they have got. Though they were not as yet so well accomplished as they were to be, yet, according to their present ability and capacity, they must be set to work, and make further improvements afterward. Now observe here,

1. That Christ sent them forth by two and two; this Mark takes notice of. They went two and two to a place, that out of the mouth of two witnesses every word might be established; and that they might be company for one another when they were among strangers, and might strengthen the hands, and encourage the hearts, one of another; might help one another if any thing should be amiss, and keep one another in countenance. Every common soldier has his comrade; and it is an approved maxim, Two are better than one. Christ would thus teach his ministers to associate, and both lend and borrow help.

2. That he gave them power over unclean spirits. He commissioned them to attack the devil's kingdom, and empowered them, as a specimen of their breaking his interest in the souls of men by their doctrine, to cast him out of the bodies of those that were possessed. Dr. Lightfoot suggests, that they cured diseases, and cast out devils, by the Spirit, but preached that only which they had learned from the mouth of Christ.

3. That he commanded them not to take provisions along with them, neither victuals nor money, that they might appear, wherever they came, to be poor men, men not of this world, and therefore might with the better grace call people off from it to another world. When afterward he bid them take purse and scrip ( Luke xxii. 36 ), that did not intimate (as Dr. Lightfoot observes) that his care of them was abated from what it had been; but that they should meet with worse times and worse entertainment than they met with at their first mission. In Matthew and Luke they are forbidden to take staves with them, that is, fighting staves; but here in Mark they are bid to take nothing save a staff only, that is, a walking staff, such as pilgrims carried. They must not put on shoes, but sandals only, which were only the soles of shoes tied under their feet, or like pumps, or slippers; they must go in the readiest plainest dress they could, and must not so much as have two coats; for their stay abroad would be short, they must return before winter, and what they wanted, those they preached to would cheerfully accommodate them with.

4. He directed them, whatever city they came to, to make that house their head-quarters, which happened to be their first quarters ( v. 10 ); " There abide, till ye depart from that place. And since ye know ye come on an errand sufficient to make you welcome, have such charity for your friends that first invited you, as to believe they do not think you burthensome."

5. He pronounces a very heavy doom upon those that rejected the gospel they preached ( v. 11 ); " Whosoever shall not receive you, or will not so much as hear you, depart thence (if one will not, another will), and shake off the dust under your feet, for a testimony against them. Let them know that they have had a fair offer of life and happiness made them, witness that dust; but that, since they have refused it, they cannot expect ever to have another; let them take up with their own dust, for so shall their doom be." That dust, like the dust of Egypt ( Exod. ix. 9 ), shall turn into a plague to them; and their condemnation in the great day, will be more intolerable than that of Sodom: for the angels were sent to Sodom, and were abused there; yet that would not bring on so great a guilt and so great a ruin as the contempt and abuse of the apostles of Christ, who bring with them the offers of gospel grace.

II. The apostles' conduct in pursuance of their commission. Though they were conscious to themselves of great weakness, and expected no secular advantage by it, yet, in obedience to their Master's order, and in dependence upon his strength, they went out as Abraham, not knowing whither they went. Observe here,

1. The doctrine they preached; They preached that men should repent ( v. 12 ); that they should change their minds, and reform their lives, in consideration of the near approach of the kingdom of the Messiah. Note, The great design of the gospel preachers, and the great tendency of gospel preaching, should be, to bring people to repentance, to a new heart and a new way. They did not amuse people with curious speculations, but told them that they must repent of their sins, and turn to God.