Saint Romuald, Abbot

If I must glory. St. Paul in the whole of this discourse shews the repugnance he had of speaking in his own praise, and that if he did it, it was only through constraint, and for the advantage of the Corinthians; as also to defend himself from calumniators. (Calmet)

I know a man, &c. He speaks of himself, as it were of a third person. --- Whether in the body, I know not. If St. Paul himself knew not, how can we pretend to decide, whether his soul was for some moments separated from his body, or in what manner he saw God. (Witham) --- It appears that this took place about the period when the Holy Ghost commanded that he should be separated for the work whereunto he was called. (Acts xiii. 2.)

Caught up into paradise. St. Augustine and St. Thomas Aquinas are of opinion that this third heaven and paradise are the same place, and designate the abode of the blessed. In order to understand the language of the apostle, we must observe that the Hebrews distinguished three different heavens. The first comprised the air, the clouds, &c. as far as the fixed stars. The second included all the fixed stars; and the third was the abode of Angels, in which God himself discovered his infinite glory, &c. The first is called in Scripture simply the heavens, the second the firmament, and the third heaven the heaven of heavens. (Calmet)

Stimulus carnis meæ, angelus Satanæ, qui me colaphizet, Greek: skolops te sarki (in carne mea) aggelos Satan, ina me kolaphize. See St. John Chrysostom, Greek: om. ks. where he says, Greek: me genoito. See Tillemont, chap. x. on S. Paul; a Lapide; &c.

A sting of my flesh,[1] an angel, or a messenger of Satan, to buffet me. The Latin word signifies any thing that pricks or stings, the Greek word a sharp stick or pale: he speaks by a metaphor, as also when he says to buffet me; that is, by causing great trouble or pain. Some understand by it a violent headache or pain, or distemper in the body. St. Augustine mentions this opinion, and does not reject it, in Psalm xcviii. tom. 4. p. 1069.; in Psalm cxxx. p. 1465. St. Jerome also speaks of it in chap. iv. ad Galatas, tom. 4. p. 274. Ed. Ben. But St. John Chrysostom, by sting, and the angel of Satan, understands that opposition which St. Paul met with from his enemies, and those of the gospel; as Satan signifies an adversary. Others understand troublesome temptations of the flesh, immodest thoughts, and representations, suggested by the devil, and permitted by Almighty God for his greater good. --- Thrice I besought the Lord. That is, many times, to be freed from it, but received only this answer from God, that his grace was sufficient to preserve me from consenting to sin. And that power and strength in virtue should increase, and be perfected in weakness, and by temptations, when they are resisted. St. Augustine seems to favour this exposition, in Psalm lviii. Conc. 2. p. 573. St. Jerome, in his letters to Eustochium, to Demetrias, and to Rusticus, the monk. And it is the opinion of St. Gregory, lib. 23. moral. tom. 1. p. 747. and of many others. (Witham) --- If there were any danger of pride from his revelations, the base and filthy suggestions of the enemy of souls must cause humiliations, and mke him blush. But these are to be borne with submission to the will of God, for his power is more evident in supporting man under the greatest trials, than in freeing him from the attacks. --- Power is made perfect. The strength and power of God more perfectly shines forth in our weakness and infirmity; as the more weak we are of ourselves, the more illustrious is his grace in supporting us, and giving us the victory under all trials and conflicts. (Challoner) --- When I am weak. The more I suffer for Christ, the more I perceive the effects of his all-powerful grace, which sustains, enlightens, and strengthens me: the more also the glory and power of God appeareth in me. The pagans themselves were not ignorant that calamity was the soil in which virtue usually grows to perfection. Calamitas virtutis occasio est. (Seneca) --- Optimos nos esse dum infirmi sumus. (Plin. vii. ep. 26.)

CHAPTER 12

SYNOPSIS OF THE CHAPTER

i. That the Corinthians may esteem him above the false apostles, he describes his being carried up into the third heaven.

ii. He goes on to say (

ver. 7) that to prevent his being puffed up a thorn in the flesh was given him; for strength is made perfect in weakness.

iii. He clears himself (

Ver. 2.I knew a man in Christ. A Christian. He thus describes him, says Theophylact, that it may be clear that Paul was taken up by the grace of Christ, and not, like Simon Magus, by the power of the devil.

Above fourteen years ago. Hence we conclude that this rapture of S. Paul took place about nine years after his conversion, which took place A.D. 36; Paul, therefore, was taken up A.D. 44, which was the ninth year from his conversion. It was in this year that, by the direction of the Holy Spirit, he was ordained, with Barnabas, Apostle and Doctor of the Gentiles (Act_13:2), that is to say, a little before he began this apostleship. This is evident, because, as I said at the beginning of this Epistle, S. Paul wrote this A.D. 58, in the second year of Nero. This rapture of S. Paul did not take place, therefore, in the year of his conversion (Act_9:12), i.e., A.D. 36, though some join S. Thomas in assigning it to that year.

Theophylact remarks on the modesty of the Apostle in having kept this silent for fourteen years. Secondly, he points out that Paul, fourteen years before, was privileged to contemplate such deep things, how much more did he merit it now, after the labours of so many years?

Whether in the body I cannot tell. Although the Apostle says that he knows nothing for certain about this rapture, yet S. Thomas (ii. ii. qu. 175, art. 5), and others think it probable that his soul remained united to his body as its form, otherwise Paul would have died and then risen again. Moreover, it does not beseem God, when He throws men into an ecstasy, to kill them; nay, such a process would not be one of rapture and ecstasy, but a putting to death. This, too, would involve the multiplication of many miracles. But it is a principle that we should not multiply miracles; therefore it is easier and more natural to suppose that, like other Saints, Paul was carried up while remaining in the body.

Caught up. "To be caught up is," says S. Thomas, "to be raised from what is natural to what is supernatural by the power of the higher nature." Hence angels and the Blessed are not caught up when they see God. Although they are raised above nature, yet they are not cut off from nature, i.e., from the power man has of naturally having consciousness of objects by means of his bodily senses and his representative powers. But when "caught up," the soul is deprived of the use of its senses and imagination, and Paul, therefore, was so deprived, or he would have known that he was in the body. Moreover, such abstraction, as S. Thomas says, may take place under the influence of disease, as when a man is delirious, or even by the power of devils, as when they carry off a man. It is not, however, called rapture or ecstasy, unless wrought by Divine power, which withdraws the mind from the senses, and lifts it up to the contemplation of things supernatural.

To the third heaven. What is this heaven? 1.  S. Basil (Hom. i. in Hexem.) infers from this that there is not merely one heaven, as Chrysostom thought, nor two, as Theophylact held, but at least three. Some add that there are three only, and that the third is the highest. But all the astronomers of olden times will dispute this, for they reckoned eight at least, as will moderns, who count at least eleven.

2. S. Thomas says (ii. ii. qu. 175, art. 3, ad. 4): "By the third heaven may be understood any supernatural vision, and in three ways it may be called the third heaven. First, with relation to man's cognitive powers. Then the first heaven will be any supernatural, corporal vision, seen by the bodily eye, such as that of the handwriting on the wall, described in Daniel v. The second heaven will be any vision presented to the imagination, such as that of Isaiah, and of S. John in the Apocalypse. The third heaven will be any intellectual vision, such as is explained by S. Augustine (super Gen. ad Litt. 12).

"Secondly, the distinction may be made according to the different orders of the objects of consciousness. Then the first heaven will be the knowledge of celestial bodies; the second, the knowledge of celestial spirits; the third, the knowledge of God Himself.

"Thirdly, the three heavens may be the different steps of the knowledge by which God is seen. The first will then belong to the angels of the lowest hierarchy; the second to the angels of the middle hierarchy; the third to the angels of the highest." According to this test, S. Paul would have been caught up to the third and highest hierarchy of angels, and standing there with the seraphim, have seen most clearly the essence of God, and from thence have been enkindled with that burning fire of charity with which he afterwards set on fire the whole world.

But I should say that the third heaven is the highest, or the empyrean, where the Blessed dwell. Hence, in

ver. 4, it is called Paradise. It is called the third by a Hebraism. The number three denotes completion, being the first number to which the word all may be applied. We do not speak of "all two," but we may and do say "all three." Hence the poet says: "Oh, thrice and four times blessed they," &c., i.e., completely blessed. Again (in Amos i. 3) we read, "for three transgressions of Damascus," meaning, for all. In

ver. 8 of this chapter again, we have, "I besought the Lord thrice," or, very often, till I could ask no more, until the answer came. "My grace is sufficient for thee."

3. It is simplest of all to say with S. Thomas, in the passage above quoted, that "the first heaven is the sidereal, the second the crystalline, the third the empyrean;" or, rather, that "the first is the aerial, the second the sidereal, the third the empyrean," as Theophylact gives them. With him agree Julian Pomerius, and Damascene (de Fide, lib. ii. c. 6), and many others. "The air" in Scripture is commonly called "the heaven;" hence we get "the birds of heaven." The air, therefore, is the first heaven, and is called the aerial one. All the heavenly orbs are the second heaven, or the etherial, and the third is the empyrean. Hence Cajetan is wrong in rejecting the empyrean, in which the Blessed dwell, and supposing that the third is the crystalline. In this latter are the waters which, in Gen. i. and elsewhere, are said to be above the firmament.

Mystically, S. Bernard says that the three heavens are the Three Persons of the Holy Trinity, and also the three virtues and gifts by which we ascend to them and to the highest pinnacle of grace and glory, viz., humility, charity, and perfect union. He says (Tract. de Grad. Humil.): "Those whom, by His word and example the Son has first taught humility, on whom the Holy Spirit has then poured the gift of charity, these the Father at length receives in glory. The Son makes them disciples, the Paraclete comforts them as friends, the Father exalts them as sons. Firstly, He instructs them as a Master; secondly, He comforts them as a Friend or a Brother; thirdly, He embraces them as sons. From the first union of the Word and reason is born humility; from the second union of the Spirit of God with the will of man comes charity; then at last the Father unites to Himself His glorious bride. And thus reason is not suffered to think of itself or of the will of its neighbour, but the beatified soul delights to say this alone: 'The King hath brought me into His chamber.' These steps were not surpassed by S. Paul, who declares that he was caught up to the third heaven."

A second question arises: Was Paul truly and really caught up into the empyrean, so as to be in it as in a place, or was he there only by way of imagination or of understanding, so that he seemed to himself in his imagination to be in heaven, and saw what was being done there, while his body and soul remained on earth? Some think with probability that he was not caught up actually and truly, but only imaginarily, because he includes this rapture in

vers. 1 and 7, under the head of visions and revelations of the Lord. God can bring it to pass that I in Belgium can see what is going on in India, and even what is passing in heaven. This may be brought about either through the imagination or the understanding, or even by the eyes of the body; for God can so raise these above themselves, so co-operate with them above nature, so strengthen and extend the visual powers as to make them reach even to heaven. If that power may be increased beyond what is natural by spectacles or medicaments, why may not God extend this power yet further and further? Thus it happened to S. Anselm, that he was able to see through a wall what was going on on the other side, by God imprinting the proper images on his retina. So Bede says that S. Diethelmus and others saw in imagination the pains of purgatory. Why, then, should not Paul have seen in the same way the empyrean, and what was passing in it?

Others, with perhaps greater probability on their side, think that he was actually and truly caught up into the empyrean. They give as their reasons: (1.) That the Greek verb used is not the technical term for casting into an ecstasy, but a word which denotes an actual rapture. (2.) That Paul is doubtful whether his soul was caught up with his body or without his body; therefore he presupposes that his soul was truly and really caught up; for in a vision that is merely imaginary there is no doubt that the soul alone and not the body is caught up by the imagination. (3.) That there be actually heard mysterious words, so that, as the destined teacher of the world, he seemed to go forth from heaven, and to communicate to men what he had there seen and heard as God willed him, and so brought to men as from heaven heavenly wisdom. Cf.

ver. 4, note.

Now if the soul was really caught up, and yet remained united to the body (as I said in the opening note on this verse), then the body of Paul seems to have been caught tip into paradise; and indeed this is as easy with God as taking up the soul only. This would be fitting to S. Paul's office, who was to be the teacher and Apostle, not, like Moses, of the Jews only, but also of the Gentiles, and so should wholly come forth, like another Moses, from intercourse with God in heaven.

Ver. 3.Whether in the body or out of the body I cannot tell. S. Athanasius (Serm. 4 contra Arian.) thinks that Paul knew the mode in which he was caught up, yet says: "I do not know," or, "I cannot tell;" because he could not reveal it to others, in the same way that Christ, in S. Mar_13:32, says that He did not know the day of judgment. For though in himself he knew, yet as far as others were concerned he did not know, for he could not explain it. But others do better in understanding him simply to mean. "I do not know," and his simple recital of the event seems to require this.

Ver. 4.In paradise. Ambrose, Œcumenius, Haymo, Anselm, and Theophylact think that Paul was twice caught up: (1.) into the third heaven, and (2.) then higher still into paradise. If so, the third heaven would be the heaven of sun, moon, and stars; but what would Paul have done there? Hence others hold that the events are one and the same, and that the third heaven and paradise are identical.

It may be asked. Why, after saying that he was caught up into the third heaven, does Paul say that he was caught up into paradise, as though it were a place higher still? I reply that of the vast empyrean paradise is one particular part where the Blessed are, and a more glorious part than the rest. S. Paul would imply that not only did he see deepest mysteries by his understanding, but also in his will drank in ineffable happiness. He signifies this by the term paradise, which, both in Greek and Latin, denotes a place of happiness.

Paradise is not a Greek word meaning, as Suidas thinks, a well-watered garden, nor yet a herb-garden, as others suppose, but, as Pollux says, it is a Persian word, or rather Hebrew, denoting a garden planted with pleasant trees and fruits. Cf. Ecc_2:5; Neh_2:8; Son_4:11. It is derived from two Hebrew words, denoting to bring forth myrtles. Then, because myrtle is of a pleasant smell, and does best in gardens, the name has been transferred to pleasure-gardens, plantations, and glades, and then again to any pleasant place. Here the third heaven is called paradise.

Did Paul see there the Divine Essence? S. Augustine (Ep. 112, c. 13), Clement (Stromata, c. 5), Anselm, and S. Thomas (ii. ii. qu. 175, art. 5) say that he did, and their opinion is probable; for he was for this purpose caught up into paradise, or the place where the Blessed see God. Again, he heard secret things of which it is not lawful for man to speak: but men may speak of everything except the Divine Essence.

It may be objected that in that case he ought to have said that he saw things, not heard words. I reply that, by a common Hebraism, "to hear words" means "to see things" (Theodoret); as, e.g., with the prophets vision and hearing are the same, so is it in the minds of the Blessed.

But the contrary seems more probable (1.) For even with a separated soul, to hear does not mean to behold a thing clearly, but to take in the words of God, or of an angel, or of man; otherwise he would have said without ambiguity, I saw ineffable things, even God Himself. (2.) S. Paul says, in 1 Tim. vi. 16, speaking of God, "Whom no man hath seen." (3.) If he saw God he must have seen also his own state, whether he was in the body or not. But he says that he did not. (4.) But he gives a scanty account of his visions here, and says that, out of humility, he passes over greater things. Cf. Gregory (Morals, lib. xviii. c. 5), Jerome, Cyril, Chrysostom, and the Fathers and Schoolmen in general, and also Lud. Molina (pt. i. qu. xii. art. 11, dips 2). (5.) Scripture says more plainly of Moses that he saw the Essence of God, and yet I have shown clearly enough, in the notes to Exo 33., that Moses did not seek to see the Essence of God, and would not have obtained such a request if he had made it. In Exo_33:20 the Lord distinctly replies to him in the negative: "Thou canst not see My face, for no man shall see Me and live." It was only conceded to him that he should see the back parts of God, that is, the back of the body assumed by the Angel who represented God. Moses, however, sought that God, or the angel, who behind a cloud stood in the place of God, and spoke with him from the cloud, should unfold Himself, that he might see Him clearly and converse with Him face to face. The angel answered him that the eyes of man cannot see His face, but only His back; because the face assumed by the angel was so shining and so gloriously bright and majestic that it shone to a certain extent with the glory of God. It surpassed, therefore, the splendour of the sun, which man cannot look on directly with unveiled eyes, nay, rather man is blinded by the splendour. If follows from this that much less could this far more splendid face of the angel be seen by Moses; nay, he would have been blinded by it. But in the back of the body that the angel had assumed the light was so toned down that Moses could look upon it. Moses looking upon this was so covered as it were with light that his face shone, and seemed to emit two horns of rays of light. This vision of Moses was a bodily vision, for with the eyes of his body he saw the back of the angel's body. He was, therefore, far from seeing the Divine Essence; and if he did not see it, much less did S. Paul, who speaks more obscurely and more humbly of his vision.

And heard unspeakable words, which it is not lawful for a man to utter. What were these mysteries that Paul heard or saw in paradise? They are related indeed in the book which is styled "the Apocalypse of S. Paul," but this book is not genuine, and is full of mythical stories, and is scouted by S. Augustine (Tract. 98 in Johan.), Bede, Theophylact. Epiphanius attributes it to the sect of Cainites. I should reply that no certain answer can be given where Paul kept silence. Still it is natural to suppose that Paul saw and heard wonderful things of the nature, gifts, grace, glory, and orders of the angels, as S. Gregory says (in Ezech., Hom. 4). Hence S. Dionysius, in his "Celestial Hierarchy," so describes the orders of the angels from what he heard from S. Paul, that you might think he saw them with his eyes. Again, he may have heard wondrous things about some Divine attributes not known to us here; he may have seen too the glory of Christ, for he was taught the Gospel by Christ (Gal_1:12). He was caught up that he might receive authority, and not be inferior to the other Apostles, who had seen Christ in the flesh and been taught thoroughly by Him (Chrysostom). Theodoret adds that he saw the beauty of paradise, the choirs and joys of the Saints, and heard the tuneful harmony of the heavenly hymns. This caused his exclamation of admiration: "Eye hath not seen nor ear heard, neither have entered into heart of man the things which God hath prepared for them that love Him."

Secondly, it is better to suppose that he heard the mysteries of the reason, mode, and order of the Divine reprobation and predestination, and the call of men, especially of the heathen provinces to be converted by himself. Of this mystery Paul frequently expresses his admiration, as in Rom_11:33, and it had special reference to his mission (Baronius).

Thirdly, he may have heard mysteries concerning the Gospel of our redemption by Christ; for he says (Gal_1:12) that he had received this Gospel by revelation, viz., when he was caught up. Lastly, he heard, as it might seem, mysteries of the government and progress of the Church in his time and afterwards. This, too, would affect his office, as he had already been singled out as the Church's teacher and guide. He calls them "unspeakable words," both because he was forbidden to utter them, and also because we are unable either to speak of them or to understand them.

Ver. 4.Of such an one will I glory; yet of myself I will not glory. He speaks of himself when caught up and in his ordinary state as two different persons, so as not to be thought vain-glorious (Œcumenius).

But in mine infirmities. My calamities, my sufferings. By a common Hebrew metonymy "infirmity" is here put for "grief." They are related as cause and effect or effect and cause. Cf.

ver. 9; Mic_4:10. In Isa_53:3, we read of Christ that He should be "a Man of sorrows and acquainted with infirmity" (Vulg.). Cf. also Psa_16:4 (Vulg.).

Ver. 6.But now I forbear lest any man should think of me above that which he seeth me to be. Lest he should think me an angel or some god, as the Lycaonians did (Act_14:10). He could have related more wonderful things about himself, but modesty and humility cause him to conceal them. "All the Saints," says Anselm, "not only do not seek at all for glory above their measure, but they even shrink from that which they have merited."  S. Bernard says beautifully (Ep. 18 ad Pet.): "We praise others hypocritically, and delight in vanity ourselves; and thus they who are praised are vain, and those who praise are false. Some flatter and are crafty; others praise as they think and are false; others glory in the words of both and are vain. He alone is wise who says with the Apostle, 'I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.'"

Ver. 7.And lest I should be exalted above measure. From this it appears that Paul, as the heavenly teacher of the world, had many great revelations, and was accustomed to them, and, as it were, at home among them. Some of these are narrated by S. Luke. Cf. Act_9:3; Act_18:9; Act_22:17;  Act_27:23.  S. Augustine (Enarr. in Ps. lxxviii. 69, Vulg.), on the words, "Benjamin in the excess of his mind," understands S. Paul to be referred to as being of the tribe of Benjamin.

There was given me a thorn in the flesh. Not by the devil, but by God. Not that God is the author of temptation, but He allowed the devil, who was ready beforehand, to tempt Paul, and that only in appearance, and in the matter of lust to humble him. Cf. Augustine (de Nat. et Grat. c. 21). "This monitor," says Jerome (Ep. 25 ad Paulam, on the death of Blesilla), "was given to Paul to repress pride, just as in the car of the victor, as he enjoys his triumph, there stands a monitor whispering to him, 'Recollect that you are a man.'" So, too, at the installation of a Pontiff, tow is lighted and extinguished, while the words are sung: "Holy Father, thus passes the glory of the world." Hence the best preservative against the temptations of the flesh is humility. If you are rooted and grounded so deeply in that as God exalts you by His gifts and graces, there will be no need for Him to apply this thorn to keep you humble. Cf. Rom. i. 24, note.

What was this thorn, and how did it buffet S. Paul? How was it a messenger of Satan? Augustine (de Nat. et Grat. c.16) replies that he does not know what it was. But two things are certain: (1.) that he was vexed by Satan, and (2.) that this vexation was like a thorn fixed in his flesh, and continually paining him.

But it is not certain what its particular nature was. Anselm, Bede, Sedulius, and Jerome (in Gal. iv. 13) think it was bodily illness, as constant headache (S. Jerome), or colic (S. Thomas), or costiveness, or gout (Nicetas, commenting on Orat. 30 of S. Gregory Nazianzen), or some internal disorder.  S. Basil (in Reg. cap. ult.) and S. Augustine (in Ps. cxxxi.) think that this goad was some disease sent upon Paul, just as on job, by the devil. The Apostle, however, nowhere else complains of any diseases. Moreover, they would have been a great hindrance to him in the preaching of the Gospel.

Secondly, Chrysostom, Theophylact, Theodoret, Œcumenius, Ambrose, Erasmus think that this thorn refers to the persecutions Paul endured from his adversaries, and of which he speaks in

ver. 10. But these were external goads, not thorns in the flesh, and of these he is wont to boast, not complain.

Thirdly, others, with more probability, think that this thorn in the flesh consisted in blows and beatings, often given to Paul by Satan, as to Antony and others, so that pain remained in his body, as a thorn, from the blows he had received. This is the literal meaning of the words used no doubt; but if this be so, Paul would surely have said more plainly: "There was given me the messenger of Satan to buffet me." Nor would the generous mind of S. Paul have complained of this: he was but raised higher by the attacks of devils and men, and found in them matter for glorying.

Fourthly, others think, therefore, that this thorn in the flesh was the motions of concupiscence and the temptations of lust. This concupiscence, like a thorn or a dart, is so deeply fixed in the flesh that while life lasts it cannot be taken out. Hence it is called in Greek, σκόλοψ, a stake, a sharpened stick, a thorn, a javelin, or sting.

It may be asked: "Why, then, does he call this thorn 'the messenger of Satan,' or the minister of Lucifer?" I reply that he means by the messenger of Satan, Satan himself, as the exciting cause of this thorn of concupiscence; or even he calls the thorn sent by Satan, the adversary of his chastity, by the name of Satan. This would be a metonymy, where the cause is put for the effect, the agent for his work. For the devil, by stirring up the humours, by kindling the blood, by inflaming the feelings that subserve generation, by putting foul images before S. Paul's mind, gave life to that concupiscence which had been as it were put to sleep, and mortified by his numerous labours, fastings, and troubles. Thus he stirred up S. Paul to obey the foul motions of lust.

Secondly, it is proved, from Rom. vii., that this concupiscence was in S. Paul, for there he bewails it more than he does here. Hence, too, as he said (1Co_9:27), he was in the habit of castigating his body.

Thirdly, had it been anything else he would have said so clearly; but as it is, modesty and shame bid him conceal it, and call it metaphorically a thorn.

Fourthly, this thorn was given him to humiliate him. But nothing so humiliates those who are chaste and lovers of virtue, as this temptation of the flesh, and nothing is so great a check on them, and makes them so work out their own salvation with fear and trembling. Through the frailty of their flesh they are always in fear of lapsing in the midst of temptations so dangerous and well calculated to make them yield consent. And, therefore, they rather glory in illness, blows, persecutions, and other evils, especially if, like S. Paul, they suffer for Christ and His faith.

Fifthly, these temptations of the flesh, properly speaking, do not hurt the Saints, but buffet them, that is strike them with shame and sorrow. A man, when struck by his friend, is suffused with shame rather than overcome with pain.

Sixthly, Paul prays repeatedly and earnestly to be set free from this thorn; in other things he would have sought not liberation, but fortitude and constancy. But concupiscence is overcome, not so much by courageous endurance as by instant flight. He asks, therefore, to be set free from it, and hears, "My grace is sufficient for thee." It is this grace which in this case is especially necessary, and should be always sought for by those that are tempted, that they may resist and overcome this civil foe lurking within and always striving to stir up war.

Lastly, this is the opinion of S. Augustine (Enarr. 2 in Ps. lix.), S. Jerome (ad Eustoch. de Custod. Virgin.), Salvianus (Serm. de Circumcis., wrongly attributed to Cyprian), Haymo, Theophylact, Anselm, Bede, S. Thomas, Lyranus, and others. It seems, too, the common belief of the faithful, who from this passage speak of the temptation of lust as a thorn in the flesh. The voice of the people is the voice of God.

But, what Cardinal Hugo adds, viz., that this temptation found a place in Paul, owing to his familiar converse with a beautiful virgin, S. Thecla, whom he had baptized, and afterwards kept with him in his journeyings, is false, and merely conjecture. Paul took no woman about with him, as he says in 1Co_9:5. And even if he had, he would have been bound, under penalty of incurring guilt, to send her away if he found her to be an occasion of so much troublous temptation. Moreover, what need would there have been for S. Paul to pray to God so instantly that this thorn might be taken from him, when he might easily have got rid of it himself? Add to this that this story is taken from a book entitled, "The journeys of Paul and Thecla," which is rejected as apocryphal by S. Jerome, Tertullian, and Gelasius.

Erasmus and Faber object to this, firstly, that the thorn of lust was unbecoming and unworthy of so great an Apostle, and he now an old man. I answer that in our lapsed state it is not only not unworthy, but is also beneficial. See S. Gregory (Moral. lib. xix., c. 5 and 6) and Anselm, who point out how useful it is to the Elect to be now caught up into ecstasy, and now depressed by weakness, so that they may never be puffed up with pride or cast down into despair, but may always keep the narrow way that lies midway between the two, and which leads to heaven. Rom_7:23 shows that this concupiscence existed in S. Paul, and experience tells us that it has been, and now is, in the Saints, even when they are old men.  S. Gregory Nazianzen, for instance, often complains of the evils of his flesh, as in Ep. 96, and in his hymn on his flesh and the burden of his soul. Moreover, Paul was not an old man, for he was a young man when convertedperhaps twenty-five or twenty-seven (Act_7:58). This Epistle was written twenty-two years after his conversion, when he would, therefore, be about fifty years old.

Secondly, the objection is raised that the Apostle immediately adds. "Most gladly, therefore, will I rather glory in my infirmities." But we may not glory in concupiscence, and therefore he must mean some other infirmity and thorn. To this I reply that the Apostle is not referring in these words to the thorn in the flesh that he had just mentioned, but also, and more properly, to all the sufferings that he had borne for the faith, and which he had recounted in the last chapter. In them, he says, he glories always. He uses the word infirmity in its widest meaning, and plays on it, as I will point out at

ver. 10. Moreover, it is lawful to glory in this temptation of the flesh, not in itself, so far as it excites to evil, but as it is an affliction put upon us by the devil, and as in it the strength of Christ is made perfect. In this way Julius Cæsar used to glory, and desire most powerful foes, that he might show against them his power and warlike courage. So, too, many Saints have prayed to God, and asked to have temptations, and have gloried in them. Hence, S. James says (i. 2): "My brethren, count it all joy ,when ye fall into divers temptations." Cf. also S. Jam_1:12.

Morally, it should be observed that temptation is not to the righteous a cause of falling, but a spur to virtue. For, as high-spirited horses, when urged by the spur, quicken their pace, and show their spirit more, so are Saints spurred on by temptation to walk more diligently in virtue, lest they give way and perish. Hence, some of the Saints of great earnestness were not saddened, but gladdened, by temptations. In the "Lives of the Fathers" (lib. iii. c. 8) we read of an aged man who, on seeing one of his disciples grievously tempted to commit fornication, said to him: "If you wish it, my son, I will pray the Lord to remove this attack from you." The disciple replied: "I see, my father, that I am undergoing a laborious task, yet I feel that it will bring forth in me good fruit; because, through this temptation I fast the more, and spend more time in vigils and prayers. But I beseech you to pray God of His mercy to give me strength, that I may be able to bear it, and fight lawfully." Then the old man rejoined: "Now I perceive, my son, that you faithfully understand that this spiritual struggle may, through patience, help on your soul towards eternal salvation. For so said the Apostle, 'I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness.'"

S. Dorotheus relates of a certain holy monk that he grieved at being freed from temptation, and exclaimed: "Am I not then worthy, 0 Lord, of suffering, and being a little afflicted for Thy love?" Climacus (Grad. 29) relates of S. Ephrem, that seeing himself possessed of deep peace and tranquillity, which he himself calls impassibility, and an earthly heaven, he besought God to restore to him his former temptations and struggles, so that he might not lose the material for meriting and adding to his crown. Palladius relates that Abbot Pastor, on some one saying to him, "I have prayed to God, and He has set me free from all temptation," replied "Pray God to restore you your temptations, lest you become slothful and careless."

Ver. 8.For this thing I besought the Lord thrice . . . and He said unto me. Three is the number symbolic of multitude and universality. The answer meant that though he was weak in himself, yet in God he might be strong enough to overcome this temptation. It, hence appears that Paul was not heard, and was not freed from his thorn.  S. Augustine gives the reason (Enarr. in Ps. cxxxi.). He says: "As when some disagreeable medicine is brought to one that is sick, and he asks the physician to take it away; whereupon the physician comforts him and urges him to have patience, because he knows that the medicine is good for him, so does God here deal with Paul." As a physician from vipers' flesh makes a conserve against vipers' poison, so does God, out of our weakness, form a medicine against weakness, and makes one lust of the flesh a remedy against another, as, e.g., this thorn of the flesh was a preservative against pride.

Ver. 9.For my strength is made perfect in weakness. This is a general proposition, a moral axiom applying to any weakness, but properly and primarily to that thorn of concupiscence just mentioned. These are the words of God in answer to the prayers of S. Paul. The greater the temptation of the flesh is, the greater is the strength supplied by Christ. This explains the paradox that follows: "When I am weak then am I strong."

The strength is both Paul's and God'sPaul's as the receiver, God's as the Giver. Therefore, the Divine power is best manifested in weakness when, (1.) in those that are weak it works fortitude, patience, and other superhuman works. (2.) When he by whom anything is done, conscious of his own weakness, claims nothing for himself, but gives all the praise to God. Observe here the difference between the power of God and the power of the world. One is seen in force and violence, the other in endurance. (3.) Infirmity is the object of patience, fortitude, and temperance, in the same way that those who are infirm are more sober when they are ill. (4.) Infirm people keep the most careful watch over themselves, and prudently refuse whatever is noxious, and so become more self-controlled by habit (S. Thomas). Certainly, virtue feeds on opposition, and, therefore, by temptation, chastity becomes constant, and every virtue more robust, as we see in the lives of Joseph, Susannah, Paul, and others. (5.) S. Augustine says mystically (de Gratia Christ. c. 12), as does Anselm: "Fortitude is a true knowledge and humble confession of our infirmity." And S. Jerome says, writing, to Ctesiphon: "The one perfection to be found in this life is to recognise our imperfection." By this you learn not to trust to your own strength, but to cast yourself wholly with perfect confidence on the power of God, who strengthens the humble and those that hope in Him, and makes them as it were almighty, as S. Bernard says (Serm. 85 in Cantic.), able to pass unscathed through all temptations, labours, and dangers.

S. Augustine gives us an instance of this in his own life (cf. lib. viii. c. 11). He says. "When habit that seemed to me irresistible said to me, 'Can you live without them?'" (the concubines that he had been accustomed to have), "there appeared to me in the direction to which I had turned my face, while shrinking from setting out that way, the pure dignity of continence, with dignified mien, inviting me to come without hesitation, holding out, to welcome and embrace me, holy hands filled with hosts of good examples. There were multitudes of boys and girls, and many a youth; all ages were there, sober widows and aged virgins. She smiled encouragingly upon me, as much as to say, 'Can you not do what these men and women have done? They did it not in their own strength, but in the Lord their God. He gave me to them. Why do you stand in yourself and fall? Cast yourself upon Him; fear not. He will not withdraw and cause you to fall. Boldly trust yourself to Him . He will receive you and will heal you.'"

Lastly, virtue is made perfect in weakness, because, as S. Bernard (Ep. 254) says, in a robust and vigorous body the mind lies effeminate and lukewarm, and again in a weak and sickly body the spirit grows stronger and more vigilant. As one to whom nature has denied strength excels in intellect, so where God withholds health He gives robustness and vigour of mind, so that the mind afflicted with a feeble body sighs after its resurrection and after heaven; spurns whatever is transient, troubled, and exposed to decay; lives for the future life, not the present; thinks with Plato that this life is death's mediator; in short, gives itself wholly to God and heavenly things. "The mind that is allied to disease is close to God," says Nazianzen. Listen to what a famous old man said to one of his disciples who enjoyed bad health (Vita. Patrum, lib. iii. n. 157). "Be not sad, my son, at your sickness and bodily ills. It is the highest duty of religion to give God thanks in weakness. If you are iron you lose your rust by fire; if you are gold you are tried by the fire and, proceed from great to greater. Be not distressed, then, my brother. If God wishes you to be tormented in the body, who are you that you should be angry with Him? Bear up then, and ask Him to give you what He sees fit."

S. Theophanes, Abbot of Sigrianum, a man who never had good health, A.D. 816, gave the following answer to the iconoclastic emperor, Leo the Armenian, who threatened him with dreadful tortures if he did not condemn the worship of images: "If you hope to terrify me with your threatenings, a man already worn out with disease and old age, as teachers threaten with a beating boys of no generous spirit, then let the pyre be kindled, let the instruments of torture be got ready, together with every engine of malicious cruelty, that you may know most clearly that the strength of Christ is made perfect in my weaknesses. I, who cannot walk on the ground, shall find my weakness changed into strength, and will leap upon the fire." And he was as good as his word; for after many temptations he was shut up in prison, and all access to him was forbidden; and so, being gradually weakened by hunger, filth, and disease, he offered up his soul in two years' time to God, as a sweet-smelling sacrifice, and after his death became illustrious for his miracles. The Church commemorates him on March 12th Cf. Baronius (Annals, A.D. 816). Cf. also S. Thomas and S. Chrysostom (Hom. 26), on the benefit of infirmities and tribulations.

Lastly, S. Bernard (Tract. de Grad. Humil.) says: "'Virtue is made perfect in weakness.' What virtue? Let the Apostle tell us: 'Gladly will I glory in my infirmities, that the virtue of Christ may rest upon me.' But perhaps you do not yet understand what special virtue he meant, since Christ had all virtues. But though all were found in Him, yet one in particular shone above all, viz., humility. This He commended to us in the words, 'Learn of Me, for I am meek and lowly of heart.' Gladly, then, 0 Lord Jesu, will I glory if I can in my infirmity, in my bodies illness, that Thy virtue, humility, may be made perfect in me; for when any virtue fails, Thy grace avails."

Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me. Humility makes him glory not in his strength but in his infirmity; and so he calls upon Christ to give him strength, and tacitly says that he throws himself upon Him. Hence, by infirmity he means every kind of suffering, tribulation, temptation, humiliation, as is explained in the next verse. Infirmity, then, is a generic term, including anything that causes pain to mind or body. Hence (1.) it may embrace sicknesses, which, S. Basil says, formed Paul's thorn in the flesh; (2.) labours, such as are described in the preceding chapter; (3.) temptations of the flesh (

ver. 7), or any other temptations; (4.) watchings, fastings, and other acts of mortification of the body, by which the body is weakened and made subject to the spirit; (5.) insults, persecutions, dangers, blows, and all afflictions borne for the sake of the faith of the Gospel.

Let them that are infirm console themselves amidst their infirmities by the thought that the power of Christ tabernacles in them as in its proper home. The power of God shows itself most where there is most need for it, and gives the greatest help when necessity is greatest. "To Thee," says the prophet "the poor is left: Thou wilt be a helper of the fatherless." For although naturally "bodily weakness involves also mental," as S. Jerome says (Pref. lib. ii. Comment. in Amos), and "the body which is corrupted weighs down the soul" (Wisd. 9:15), yet supernaturally it is otherwise; for the soul that is strengthened with grace strengthens also the body. S. Francis, for instance, increased in mental vigour as his body grew more feeble, so much so that in giving thanks to God he prayed that his sicknesses might be increased a hundredfold. "To fulfil Thy will, 0 Lord," he said, "is my exceeding comfort." See his Life by S. Bonaventura,

S. Bernard (Serm. 34 in Cantic.) says: "He does not say that he bears his infirmities patiently, but that he glories in them, and glories in them most gladly, proving that it was good for him to be humbled; for God loveth a cheerful giver. Humility alone which is joyous and unconstrained merits the grace which it receives." Again, in Sermon 25, he says: "We should wish for infirmity, which is supplemented by the power of Christ. Would that I might be not only weak, but destitute, and wholly wanting in anything of my own, that I might be strengthened by the might of the Lord of might; for strength is made perfect in weakness. And since this is the case, the bride beautifully turns it to her glory that she is held up to scorn by her rivals, and she glories, not only that she is comely but also that she is black. She thinks nothing more glorious than to bear the reproach of Christ. The ignominy of the Cross is pleasing to him who is not unpleasing to the Crucified."

Ver. 10.Therefore I take pleasure in infirmities. Not because they are desirable in themselves, but in so far as through them the power of Christ is perfected. He then goes on, as I said before, to mention what is included under the generic term infirmity.

For when I am weak then am I strong. When I am afflicted then do I gain strength by the power of God's grace, long-suffering, fortitude, humility, and hope, which virtues are then implanted by God (Chrysostom). Œcumenius thinks, however, that he means that he then becomes strong to work miracles. S. Basil too (in PS. xxxiii.) says, that "great bodily power is an impediment to the salvation of the soul." S. Bernard says beautifully and truly (Serm. 29 in Cantic.): "Do you see that the weakness of the flesh adds strength to the spirit? so, on the other hand, be assured that the strength of the flesh works spiritual weakness. What wonder is it if you become stronger when the enemy is weakened?unless perchance you are insane enough to suppose that the flesh, which is always lusting against the spirit, is your friend. . . . The saint who prudently keeps his eye fixed on his salvation prays to be shot at and attacked. Pierce my heart with Thy fear. That fear is the best of arrows, for it pierces and slays the lusts of the flesh, that the spirit may be saved. But does not he that castigates his body and brings it into subjection seem to you to himself help the hand of him that fights against him?

1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. 2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. 3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) 4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. 5 Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. 6 For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. 7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. 8 For this thing I besought the Lord thrice, that it might depart from me. 9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. 10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

Here we may observe,

I. The narrative the apostle gives of the favours God had shown him, and the honour he had done him; for doubtless he himself is the man in Christ of whom he speaks. Concerning this we may take notice, 1. Of the honour itself which was done to the apostle: he was caught up into the third heaven, v. 2 . When this was we cannot say, whether it was during those three days that he lay without sight at his conversion or at some other time afterwards, much less can we pretend to say how this was, whether by a separation of his soul from his body or by an extraordinary transport in the depth of contemplation. It would be presumption for us to determine, if not also to enquire into, this matter, seeing the apostle himself says, Whether in the body or out of the body, I cannot tell. It was certainly a very extraordinary honour done him: in some sense he was caught up into the third heaven, the heaven of the blessed, above the aërial heaven, in which the fowls fly, above the starry heaven, which is adorned with those glorious orbs: it was into the third heaven, where God most eminently manifests his glory. We are not capable of knowing all, nor is it fit we should know very much, of the particulars of that glorious place and state; it is our duty and interest to give diligence to make sure to ourselves a mansion there; and, if that be cleared up to us, then we should long to be removed thither, to abide there for ever. This third heaven is called paradise ( v. 4 ), in allusion to the earthly paradise out of which Adam was driven for his transgression; it is called the paradise of God ( Rev. ii. 7 ), signifying to us that by Christ we are restored to all the joys and honours we lost by sin, yea, to much better. The apostle does not mention what he saw in the third heaven or paradise, but tells us that he heard unspeakable words, such as it is not possible for a man to utter—such are the sublimity of the matter and our unacquaintedness with the language of the upper world: nor was it lawful to utter those words, because, while we are here in this world, we have a more sure word of prophecy than such visions and revelations. 2 Pet. i. 19 . We read of the tongue of angels as well as men, and Paul knew as much of that as ever any man upon earth did, and yet preferred charity, that is, the sincere love of God and our neighbour. This account which the apostle gives us of his vision should check our curious desires after forbidden knowledge, and teach us to improve the revelation God has given us in his word. Paul himself, who had been in the third heaven, did not publish to the world what he had heard there, but adhered to the doctrine of Christ: on this foundation the church is built, and on this we must build our faith and hope. 2. The modest and humble manner in which the apostle mentions this matter is observable. One would be apt to think that one who had had such visions and revelations as these would have boasted greatly of them; but, says he, It is not expedient for me doubtless to glory, v. 1 . He therefore did not mention this immediately, nor till above fourteen years after, v. 2 . And then it is not without some reluctancy, as a thing which in a manner he was forced to by the necessity of the case. Again, he speaks of himself in the third person, and does not say, I am the man who was thus honoured above other men. Again, his humility appears by the check he seems to put upon himself ( v. 6 ), which plainly shows that he delighted not to dwell upon this theme. Thus was he, who was not behind the chief of the apostles in dignity, very eminent for his humility. Note, It is an excellent thing to have a lowly spirit in the midst of high advancements; and those who abase themselves shall be exalted.

II. The apostle gives an account of the methods God took to keep him humble, and to prevent his being lifted up above measure; and this he speaks of to balance the account that was given before of the visions and revelations he had had. Note, When God's people communicate their experiences, let them always remember to take notice of what God has done to keep them humble, as well as what he has done in favour to them and for their advancement. Here observe,

1. The apostle was pained with a thorn in the flesh, and buffeted with a messenger of Satan, v. 7 . We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, particularly on the account of his speech, which was contemptible. However this was, God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us; and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him: but the thorns Christ wore for us, and with which he was crowned, sanctify and make easy all the thorns in the flesh we may at any time be afflicted with; for he suffered, being tempted, that he might be able to succour those that are tempted. Temptations to sin are most grievous thorns; they are messengers of Satan, to buffet us. Indeed it is a great grievance to a good man to be so much as tempted to sin.

2. The design of this was to keep the apostle humble: Lest he should be exalted above measure, v. 7 . Paul himself knew he had not yet attained, neither was already perfect; and yet he was in danger of being lifted up with pride. If God love us, he will hide pride from us, and keep us from being exalted above measure; and spiritual burdens are ordered, to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan, which he did not send with a good design, but on the contrary, with ill intentions, to discourage the apostle (who had been so highly favoured of God) and hinder him in his work. But God designed this for good, and he overruled it for good, and made this messenger of Satan to be so far from being a hindrance that it was a help to the apostle.

3. The apostle prayed earnestly to God for the removal of this sore grievance. Note, Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh we should give ourselves to prayer. Therefore we are sometimes tempted that we may learn to pray. The apostle besought the Lord thrice, that it might depart from him, v. 8 . Note, Though afflictions are sent for our spiritual benefit, yet we may pray to God for the removal of them: we ought indeed to desire also that they may reach the end for which they are designed. The apostle prayed earnestly, and repeated his requests; he besought the Lord thrice, that is, often. So that if an answer be not given to the first prayer, nor to the second, we must hold on, and hold out, till we receive an answer. Christ himself prayed to his Father thrice. As troubles are sent to teach us to pray, so they are continued to teach us to continue instant in prayer.

4. We have an account of the answer given to the apostle's prayer, that, although the trouble was not removed, yet an equivalent should be granted: My grace is sufficient for thee. Note, (1.) Though God accepts the prayer of faith, yet he does not always answer it in the letter; as he sometimes grants in wrath, so he sometimes denies in love. (2.) When God does not remove our troubles and temptations, yet, if he gives us grace sufficient for us, we have no reason to complain, nor to say that he deals ill by us. It is a great comfort to us, whatever thorns in the flesh we are pained with, that God's grace is sufficient for us. Grace signifies two things:—[1.] The good-will of God towards us, and this is enough to enlighten and enliven us, sufficient to strengthen and comfort us, to support our souls and cheer up our spirits, in all afflictions and distresses. [2.] The good work of God in us, the grace we receive from the fulness that is in Christ our head; and from him there shall be communicated that which is suitable and seasonable, and sufficient for his members. Christ Jesus understands our case, and knows our need, and will proportion the remedy to our malady, and not only strengthen us, but glorify himself. His strength is made perfect in our weakness. Thus his grace is manifested and magnified; he ordains his praise out of the mouths of babes and sucklings.

2Co 12:1-21 . Revelations in Which He Might Glory: But He Rather Glories in Infirmities, as Calling Forth Christ's Power: Signs of His Apostleship: His Disinterestedness: Not That He Is Excusing Himself to Them; but He Does All for Their Good, lest He Should Find Them Not Such as He Desired, and So Should Have to Be Severe at His Coming.

1. He proceeds to illustrate the "glorying in infirmities" ( 2Co 11:30 ). He gave one instance which might expose him to ridicule ( 2Co 11:33 ); he now gives another, but this one connected with a glorious revelation of which it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest manuscripts read, "I MUST NEEDS boast (or glory) though it be not expedient; for I will come." The "for" gives a proof that it is "not expedient to boast": I will take the case of revelations, in which if anywhere boasting might be thought harmless. "Visions" refers to things seen: "revelations," to things heard (compare 1Sa 9:15 ) or revealed in any way. In "visions" their signification was not always vouchsafed; in "revelations" there was always an unveiling of truths before hidden ( Da 2:19 , 31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration.

of-- that is, from the Lord; Christ, 2Co 12:2 .

2. Translate, "I know," not "I knew."

a man-- meaning himself. But he purposely thus distinguishes between the rapt and glorified person of 2Co 12:2 , 4 , and himself the infirmity-laden victim of the "thorn in the flesh" ( 2Co 12:7 ). Such glory belonged not to him, but the weakness did. Nay, he did not even know whether he was in or out of the body when the glory was put upon him, so far was the glory from being his [Alford]. His spiritual self was his highest and truest self: the flesh with its infirmity merely his temporary self ( Ro 7:25 ). Here, however, the latter is the prominent thought.

in Christ-- a Christian ( Ro 16:7 ).

above-- rather, simply "fourteen years ago." This Epistle was written A.D. 55-57. Fourteen years before will bring the vision to A.D. 41-43, the time of his second visit to Jerusalem ( Ac 22:17 ). He had long been intimate with the Corinthians, yet had never mentioned this revelation before: it was not a matter lightly to be spoken of.

I cannot tell-- rather as Greek, "I know not." If in the body, he must have been caught up bodily; if out of the body, as seems to be Paul's opinion, his spirit must have been caught up out of the body. At all events he recognizes the possibility of conscious receptivity in disembodied spirits.

caught up-- ( Ac 8:39 ).

to the third heaven-- even to, &c. These raptures (note the plural, "visions," "revelations," 2Co 12:1 ) had two degrees: first he was caught up "to the third heaven," and from thence to "Paradise" ( 2Co 12:4 ) [Clement of Alexandria, Miscellanies, 5.427], which seems to denote an inner recess of the third heaven [Bengel] ( Lu 23:43 ; Re 2:7 ). Paul was permitted not only to "hear" the things of Paradise, but to see also in some degree the things of the third heaven (compare "visions," 2Co 12:1 ). The occurrence TWICE of "whether in the body ... I know not, God knoweth," and of "lest I should be exalted above measure," marks two stages in the revelation. "Ignorance of the mode does not set aside the certain knowledge of the fact. The apostles were ignorant of many things" [Bengel]. The first heaven is that of the clouds, the air; the second, that of the stars, the sky; the third is spiritual ( Ep 4:10 ).

3. Translate, "I know."

out of-- Most of the oldest manuscripts read "apart from."

4. unspeakable-- not in themselves, otherwise Paul could not have heard them; but as the explanation states, "which it is not lawful ... to utter" [Alford]. They were designed for Paul's own consolation, and not for communication to others. Some heavenly words are communicable ( Ex 34:6 ; Is 6:3 ). These were not so. Paul had not the power adequately to utter; nor if he had, would he have been permitted; nor would earthly men comprehend them ( Joh 3:12 ; 1Co 2:9 ). A man may hear and know more than he can speak.

5. of myself-- concerning myself. Self is put in the background, except in respect to his infirmities. His glorying in his other self, to which the revelations were vouchsafed, was not in order to give glory to his fleshly self, but to bring out in contrast the "infirmities" of the latter, that Christ might have all the glory.

6. For-- Not but that I might glory as to "myself" ( 2Co 12:5 ); "FOR if I should desire to glory, I shall not be a fool"; for I have things to glory, or boast of which are good matter for glorying of (not mere external fleshly advantages which when he gloried in [2Co 11:1-33] he termed such glorying "folly," 2Co 11:1 , 16, 17).

think of me-- Greek, "form his estimate respecting me."

heareth of me-- Greek, "heareth aught from me." Whatever haply he heareth from me in person. If on account of healing a cripple ( Ac 14:12 , 13 ), and shaking off a viper ( Ac 28:5 ), the people thought him a god, what would they have not done, if he had disclosed those revelations? [Estius]. I wish each of you to estimate me by "what he sees" my present acts and "hears" my teaching to be; not by my boasting of past revelations. They who allow themselves to be thought of more highly than is lawful, defraud themselves of the honor which is at God's disposal [Bengel] ( Joh 5:44 ; 12:43 ).

7. exalted above measure-- Greek, "overmuch uplifted." How dangerous must self-exaltation be, when even the apostle required so much restraint! [Bengel].

abundance-- Greek, "the excess"; exceeding greatness.

given ... me-- namely, by God ( Job 5:6 ; Php 1:29 ).

thorn in the flesh-- ( Nu 33:55 ; Eze 28:24 ). Alford thinks it to be the same bodily affliction as in Ga 4:13 , 14 . It certainly was something personal, affecting him individually, and not as an apostle: causing at once acute pain (as "thorn" implies) and shame ("buffet": as slaves are buffeted, 1Pe 2:20 ).

messenger of Satan-- who is permitted by God to afflict His saints, as Job ( Job 2:7 ; Lu 13:16 ).

to buffet me-- In Greek, present: to buffet me even now continuously. After experiencing the state of the blissful angels, he is now exposed to the influence of an evil angel. The chastisement from hell follows soon upon the revelation from heaven. As his sight and hearing had been ravished with heavenly "revelations," so his touch is pained with the "thorn in the flesh."

8. For-- "concerning this thing."

thrice-- To his first and second prayer no answer came. To his third the answer came, which satisfied his faith and led him to bow his will to God's will. So Paul's master, Jesus, thrice prayed on the Mount of Olives, in resignation to the Father's will. The thorn seems (from 2Co 12:9 , and Greek, 2Co 12:7 , "that he may buffet me") to have continued with Paul when he wrote, lest still he should be "overmuch lifted up."

the Lord-- Christ. Escape from the cross is not to be sought even indirectly from Satan ( Lu 4:7 ). "Satan is not to be asked to spare us" [Bengel].

9. said-- literally, "He hath said," implying that His answer is enough [Alford].

is sufficient-- The trial must endure, but the grace shall also endure and never fail thee [Alford], ( De 33:25 ). The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, Thy grace is sufficient for me" [Bengel].

my strength-- Greek, "power."

is made perfect-- has its most perfect manifestation.

in weakness-- Do not ask for sensible strength, FOR My power is perfected in man's "strengthlessness" (so the Greek). The "for" implies, thy "strengthlessness" (the same Greek as is translated "weakness"; and in 2Co 12:10 , "infirmities") is the very element in which My "power" (which moves coincident with "My grace") exhibits itself more perfectly. So that Paul instead of desiring the infirmity to "depart," "rather" henceforth "glories in infirmities, that the power of Christ may rest (Greek, 'tabernacle upon,' cover my infirmity all over as with a tabernacle; compare Greek, Joh 1:12 ) upon" him. This effect of Christ's assurance on him appears, 2Co 4:7 ; 1Co 2:3 , 4 ; compare 1Pe 4:14 . The "My" is omitted in some of the oldest manuscripts; the sense is the same, "power" (referring to God's power) standing absolutely, in contrast to "weakness" (put absolutely, for man's weakness). Paul often repeats the word "weakness" or "infirmity" (the eleventh, twelfth, and thirteenth chapters) as being Christ's own word. The Lord has more need of our weakness than of our strength: our strength is often His rival; our weakness, His servant, drawing on His resources, and showing forth His glory. Man's extremity is God's opportunity; man's security is Satan's opportunity. God's way is not to take His children out of trial, but to give them strength to bear up against it ( Psa 88:7 ; Joh 17:15 ).

10. take pleasure in-- too strongly. Rather as the Greek, "I am well contented in."

infirmities-- the genus. Two pairs of species follow, partly coming from "Satan's messenger," partly from men.

reproaches-- "insults."

when-- in all the cases just specified.

then-- then especially.

strong-- "powerful" in "the power of Christ" ( 2Co 12:9 ; 2Co 13:4 ; He 11:34 ).

(ver. 7). So it is written, brethren, not as some bad copies have it, "The Lord shall send His Angel round about them that fear Him, and He shall deliver them:" but thus, "The Angel of the Lord shall send round about them that fear Him, and shall deliver them." Whom called He here the Angel of the Lord, who shall send round about them that fear Him, and shall deliver them? Our Lord Jesus Christ Himself is called in Prophecy, the Angel of the great Counsel, the Messenger of the great Counsel; so the Prophets called Him. Even He then, the Angel of the great Counsel, that is, the Messenger, shall send unto them that fear the Lord, and shall deliver them. Fear not then lest thou be hid: wheresoever thou hast feared the Lord, there doth that Angel know thee, who shall send to succour thee, and shall deliver thee.

11. Now will He speak openly of the same Sacrament, whereby He was carried in His Own Hands. "O taste and see that the Lord is good" (ver. 8). Doth not the Psalm now open itself, and show thee that seeming insanity and constant madness, the same insanity and sober inebriety of that David, who in a figure showed I know not what, when in the person of king Achis they said to him, How is it? When the Lord said, "Except a man eat My Flesh and drink My Blood, he shall have no life in him"? And they in whom reigned Achis, that is, error and ignorance, said; what said they? "How can this man give us his flesh to eat?" If thou art ignorant, "Taste and see that the Lord is good:" but if thou understandest not, thou art king Achis: David shall change His Countenance and shall depart from thee, and shall quit thee, and shall depart.

12. "Blessed is the man that trusteth in Him." Why needeth this to be explained at length? Whoever trusteth not in the Lord, is miserable. Who is there that trusteth not in the Lord? He that trusteth in himself....

13. "O fear the Lord, all ye His saints, for there is no want to them that fear Him"

(ver. 9). For many therefore will not fear God the Lord, lest they suffer hunger. It is said to them, Defraud not; and they say, Whence can I feed myself? No art can be without imposture; no business can be without fraud. But fraud God punisheth: fear God. But if I should fear God, I shall not have whence to live. "O fear the Lord, all ye His saints, for there is no want to them that fear Him." He promiseth plenty to him that trembleth, and doubteth, lest haply if he should fear God, he should lose things superfluous. The Lord fed thee despising Him, and will He desert thee fearing Him? Attend, and say not, Such an one is rich, and I am poor. I fear the Lord, he by not fearing how much has he gained, and I by fearing am bare! See what follows; "The rich do lack and suffer hunger, but they that seek the Lord shall not want any good thing"

(ver. 10). If thou receive it according to the letter, He seemeth to deceive thee, for thou seest that many rich men that are wicked die in their riches, and are not made poor while they live; thou seest them grow old, and come even to the end of life amid great abundance and riches. Thou seest their funeral pomp celebrated with great profusion, the man himself brought rich even to the sepulchre, having expired in beds of ivory, his family weeping around; and thou sayest in thy mind, if haply thou knowest some both sins and crimes done by him: I know what things that man hath done; lo, he hath grown old, he hath died in his bed, his friends follow him to the grave, his funeral is celebrated with all this pomp; I know what he hath done; the Scripture has deceived me, and has spoken falsely, where I hear and sing; "The rich do lack and suffer hunger." When was this man in need? when did he suffer hunger? "But they that seek the Lord shall not want any good thing." Daily I rise up to Church, daily I bend the knee, daily I seek the Lord, and have nothing good: this man sought not the Lord, and he hath died in the midst of all these good things! Thus thinking, the snare of offence choketh him; for he seeketh mortal food on the earth, and seeketh not a true reward in heaven, and so he putteth his head into the devil's noose, his jaws are tied close, and the devil holdeth him fast unto evil doing, that so he may imitate the evil men, whom he seeth to die in such plenty.

14. Therefore understand it not so....When thou art filled with spiritual riches, canst thou be poor? And was he therefore rich, because he had a bed of ivory; and art thou poor who hast the chamber of thy heart filled with such jewelry of virtues, justice, truth, charity, faith, endurance? Unfold thy riches, if thou hast them, and compare them with the riches of the rich. But such an one has found in the market mules of great value, and has bought them. If thou couldest find faith to be sold, how much wouldest thou give for that, which God willeth that thou shouldest have gratis, and thou art ungrateful? Those rich then lack, they lack, and what is heavier, they lack bread....For He hath said, "I am the Living Bread which came down from Heaven." And again, "Blessed are they which do hunger and thirst after righteousness: for they shall be filled." "But they that seek the Lord shall not want any good thing:" but what manner of good, I have already said.

15. "Come, ye children, hearken unto me: I will teach you the fear of the Lord"

(ver. 11). Ye think, brethren, that I say this: think that David saith it; think that an Apostle saith it; nay think that our Lord Jesus Christ Himself saith it; "Come, ye children, hearken unto Me." Let us hearken unto Him together: hearken ye unto Him through us. For He would teach us; He the Humble, He that drummeth, He that affecteth, would teach us....

16. "What man is he that desireth life, and loveth to see good days?"

(ver. 12). He asketh a question. Doth not every one among you answer, I? Is there any man among you that loveth not life, that is, that desireth not life, and loveth not to see good days? Do ye not daily thus murmur, and thus speak; How long shall we suffer these things? Daily are they worse and worse: in our fathers' time were days more joyful, were days better. O if thou couldest ask those same, thy fathers, in like manner would they murmur to thee of their own days. Our fathers were happy, miserable are we, evil days have we: such an one ruled over us, we thought that after his death might some refreshing be given to us; worse things have come: O God, show unto us good days! "What man is he that desireth life, and loveth to see good days?" Let him not seek here good days. A good thing he seeketh, but not in its right place doth he seek it. As, if thou shouldest seek some righteous man in a country, wherein he lived not, it would be said to thee, A good man thou seekest, a great man thou seekest, seek him still, but not here; in vain thou seekest him here, thou wilt never find him. Good days thou seekest, together let us seek them, seek not here....Read the Scriptures....

17. Let not a Christian then murmur, let him see whose steps he followeth: but if he loveth good days, let him hearken unto Him teaching and saying, "Come, ye children, hearken unto Me; I will teach you the fear of the Lord." What wouldest thou? Life and good days. Hear, and do. "Keep thy tongue from evil"

Encamp. Literally, "send." (Haydock) --- This is explained of Jesus Christ, by St. Augustine and St. Jerome. (Calmet) --- Hebrew and Septuagint (Greek: parembalei) intimate that the angel himself shall encamp round God's servants, so that no evil shall come near them. (Haydock) --- This has often been verified, Genesis xxxii.. 1., and xlviii. 16., and 4 Kings vi. 16, &c. (Calmet) --- One angel is here represented as equal to a great army. A Protestant commentator observes, that David attributed his escape to the protection of an angel, and was very thankful for it. We see, therefore, what advantages we may derive from the blessed spirit? What then should hinder us from addressing our prayers to them? (Berthier)

Taste, in the blessed Eucharist, (St. Athanasius; St. Augustine; Theodoret) or by experience. (Calmet) (1 Peter ii. 3.)

Want. In the old law, God was more particularly engaged to defend his servants from distress. Though, as they were sometimes under oppression, they knew that they were to look for more substantial blessings from heaven. Hence they would not have exchanged their condition for that of the richest worldling. Such ought to be still more our sentiments, since we have beheld Christ dying naked on the cross, and his martyrs rejoicing under the most excruciating torments. (Calmet)

Rich of this world, (1 Timothy vi. 17.; Menochius) are often poor in spiritual gifts. (Worthington) --- Those who are poor in both respects, are truly miserable, (Haydock) since they cannot satisfy their craving appetite. But the prophet admires those who are poor in spirit, whether they have many possessions or not. (Berthier) --- The fear of the Lord is his treasure, Isaias xxxiii. 6. The saint is content under every dispensation of Providence. (Haydock) --- Lazarus was truly rich even here; and in heaven his is covered with glory, Luke xvi. 20. (St. Jerome) (Calmet) --- Hebrew, "the lions have wanted." (St. Jerome) --- This may have been the case: yet those who fear God shall be filled; or, the rich may be designated by the name of lion's whelps, on account of their power and avidity. (Calmet) --- The same term, cephirim, is often applied to men in power, Ezechiel xix 2., and Job iv. 10. (Berthier) --- Good. If the saints be sometimes deprived of provisions, they know that it is better for them; as God directs all for their good. (Haydock)

Children; docile and free from pride and hypocrisy.

Good days. St. Peter (1 Peter iii. 10.) adopts this sense, though the Hebrew is rendered, "and desireth days, that he may see good." The apostles shews that heaven is here principally meant, though a virtuous life is the best to procure even present happiness. (Berthier) --- Many of David's followers probably confined their views to the latter. (Calmet) --- Every one desireth to be happy, but only the virtuous are really so. (Worthington)

1 I will bless the Lord at all times: his praise shall continually be in my mouth. 2 My soul shall make her boast in the Lord : the humble shall hear thereof, and be glad. 3 O magnify the Lord with me, and let us exalt his name together. 4 I sought the Lord , and he heard me, and delivered me from all my fears. 5 They looked unto him, and were lightened: and their faces were not ashamed. 6 This poor man cried, and the Lord heard him, and saved him out of all his troubles. 7 The angel of the Lord encampeth round about them that fear him, and delivereth them. 8 O taste and see that the Lord is good: blessed is the man that trusteth in him. 9 O fear the Lord , ye his saints: for there is no want to them that fear him. 10 The young lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing.

The title of this psalm tells us both who penned it and upon what occasion it was penned. David, being forced to flee from his country, which was made too hot for him by the rage of Saul, sought shelter as near it as he could, in the land of the Philistines. There it was soon discovered who he was, and he was brought before the king, who, in the narrative, is called Achish (his proper name), here Abimelech (his title); and lest he should be treated as a spy, or one that came thither upon design, he feigned himself to be a madman (such there have been in every age, that even by idiots men might be taught to give God thanks for the use of their reason), that Achish might dismiss him as a contemptible man, rather than take cognizance of him as a dangerous man. And it had the effect he desired; by this stratagem he escaped the hand that otherwise would have handled him roughly. Now, 1. We cannot justify David in this dissimulation. It ill became an honest man to feign himself to be what he was not, and a man of honour to feign himself to be a fool and a mad-man. If, in sport, we mimic those who have not so good an understanding as we think we have, we forget that God might have made their case ours. 2. Yet we cannot but wonder at the composure of his spirit, and how far he was from any change of that, when he changed his behaviour. Even when he was in that fright, or rather in that danger only, his heart was so fixed, trusting in God, that even then he penned this excellent psalm, which has as much in it of the marks of a calm sedate spirit as any psalm in all the book; and there is something curious too in the composition, for it is what is called an alphabetical psalm, that is, a psalm in which every verse begins with each letter in its order as it stands in the Hebrew alphabet. Happy are those who can thus keep their temper, and keep their graces in exercise, even when they are tempted to change their behaviour. In this former part of the psalm,

I. David engages and excites himself to praise God. Though it was his fault that he changed his behaviour, yet it was God's mercy that he escaped, and the mercy was so much the greater in that God did not deal with him according to the desert of his dissimulation, and we must in every thing give thanks. He resolves, 1. That he will praise God constantly: I will bless the Lord at all times, upon all occasions. He resolves to keep up stated times for this duty, to lay hold of all opportunities for it, and to renew his praises upon every fresh occurrence that furnished him with matter. If we hope to spend our eternity in praising God, it is fit that we should spend as much as may be of our time in this work. 2. That he will praise him openly: His praise shall continually be in my mouth. Thus he would show how forward he was to own his obligations to the mercy of God and how desirous to make others also sensible of theirs. 3. That he will praise him heartily: " My soul shall make her boast in the Lord, in my relation to him, my interest in him, and expectations from him." It is not vainglory to glory in the Lord.

II. He calls upon others to join with him herein. He expects they will ( v. 2 ): " The humble shall hear thereof, both of my deliverance and of my thankfulness, and be glad that a good man has so much favour shown him and a good God so much honour done him." Those have most comfort in God's mercies, both to others and to themselves, that are humble, and have the least confidence in their own merit and sufficiency. It pleased David to think that God's favours to him would rejoice the heart of every Israelite. Three things he would have us all to concur with him in:—

1. In great and high thoughts of God, which we should express in magnifying him and exalting his name, v. 3 . We cannot make God greater or higher than he is; but if we adore him as infinitely great, and higher than the highest, he is pleased to reckon this magnifying and exalting him. This we must do together. God's praises sound best in concert, for so we praise him as the angels do in heaven. Those that share in God's favour, as all the saints do, should concur in his praises; and we should be as desirous of the assistance of our friends in returning thanks for mercies as in praying for them. We have reason to join in thanksgiving to God,

(1.) For his readiness to hear prayer, which all the saints have had the comfort of; for he never said to any of them, Seek you me in vain. [1.] David, for his part, will give it under his hand that he has found him a prayer-hearing God ( v. 4 ): " I sought the Lord, in my distress, entreated his favour, begged his help, and he heard me, answered my request immediately, and delivered me from all my fears, both from the death I feared and from the disquietude and disturbance produced by fear of it." The former he does by his providence working for us, the latter by his grace working in us, to silence our fears and still the tumult of the spirits; this latter is the greater mercy of the two, because the thing we fear is our trouble only, but our unbelieving distrustful fear of it is our sin; nay, it is often more our torment too than the thing itself would be, which perhaps would only touch the bone and the flesh, while the fear would prey upon the spirits and put us out of the possession of our own soul. David's prayers helped to silence his fears; having sought the Lord, and left his case with him, he could wait the event with great composure. "But David was a great and eminent man, we may not expect to be favoured as he was; have any others ever experienced the like benefit by prayer?" Yes, [2.] Many besides him have looked unto God by faith and prayer, and have been lightened by it, v. 5 . It has wonderfully revived and comforted them; witness Hannah, who, when she had prayed, went her way, and did eat, and her countenance was no more sad. When we look to the world we are darkened, we are perplexed, and at a loss; but, when we look to God, from him we have the light both of direction and joy, and our way is made both plain and pleasant. These here spoken of, that looked unto God, had their expectations raised, and the event did not frustrate them: Their faces were not ashamed of their confidence. "But perhaps these also were persons of great eminence, like David himself, and upon that account were highly favoured, or their numbers made them considerable;" nay, [3.] This poor man cried, a single person, mean and inconsiderable, whom no man looked upon with any respect or looked after with any concern; yet he was as welcome to the throne of grace as David or any of his worthies: The Lord heard him, took cognizance of his case and of his prayers, and saved him out of all his troubles, v. 6 . God will regard the prayer of the destitute, Ps. cii. 17 . See Isa. lvii. 15 .

(2.) For the ministration of the good angels about us ( v. 7 ): The angel of the Lord, a guard of angels (so some), but as unanimous in their service as if they were but one, or a guardian angel, encamps round about those that fear God, as the life-guard about the prince, and delivers them. God makes use of the attendance of the good spirits for the protection of his people from the malice and power of evil spirits; and the holy angels do us more good offices every day than we are aware of. Though in dignity and in capacity of nature they are very much superior to us,—though they retain their primitive rectitude, which we have lost;—though they have constant employment in the upper world, the employment of praising God, and are entitled to a constant rest and bliss there,—yet in obedience to their Maker, and in love to those that bear his image, they condescend to minister to the saints, and stand up for them against the powers of darkness; they not only visit them, but encamp round about them, acting for their good as really, though not as sensibly, as for Jacob's ( Gen. xxxii. 1 ), and Elisha's, 2 Kings vi. 17 . All the glory be to the God of the angels.

2. He would have us to join with him in kind and good thoughts of God ( v. 8 ): O taste and see that the Lord is good! The goodness of God includes both the beauty and amiableness of his being and the bounty and beneficence of his providence and grace; and accordingly, (1.) We must taste that he is a bountiful benefactor, relish the goodness of God in all his gifts to us, and reckon that the savour and sweetness of them. Let God's goodness be rolled under the tongue as a sweet morsel. (2.) We must see that he is a beautiful being, and delight in the contemplation of his infinite perfections. By taste and sight we both make discoveries and take complacency. Taste and see God's goodness, that is, take notice of it and take the comfort of it, 1 Pet. ii. 3 . He is good, for he makes all those that trust in him truly blessed; let us therefore be so convinced of his goodness as thereby to be encouraged in the worst of times to trust in him.

11 Come, ye children, hearken unto me: I will teach you the fear of the Lord . 12 What man is he that desireth life, and loveth many days, that he may see good? 13 Keep thy tongue from evil, and thy lips from speaking guile. 14 Depart from evil, and do good; seek peace, and pursue it. 15 The eyes of the Lord are upon the righteous, and his ears are open unto their cry. 16 The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth. 17 The righteous cry, and the Lord heareth, and delivereth them out of all their troubles. 18 The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. 19 Many are the afflictions of the righteous: but the Lord delivereth him out of them all. 20 He keepeth all his bones: not one of them is broken. 21 Evil shall slay the wicked: and they that hate the righteous shall be desolate. 22 The Lord redeemeth the soul of his servants: and none of them that trust in him shall be desolate.

David, in this latter part of the psalm, undertakes to teach children. Though a man of war, and anointed to be king, he did not think it below him; though now he had his head so full of cares and his hands of business, yet he could find heart and time to give good counsel to young people, from his own experience. It does not appear that he had now any children of his own, at least any that were grown up to a capacity of being taught; but, by divine inspiration, he instructs the children of his people. Those that were in years would not be taught by him, though he had offered them his service ( Ps. xxxii. 8 ); but he had hopes that the tender branches will be more easily bent and that children and young people will be more tractable, and therefore he calls together a congregation of them ( v. 11 ): " Come, you children, that are now in your learning age, and are now to lay up a stock of knowledge which you must live upon all your days, you children that are foolish and ignorant, and need to be taught." Perhaps he intends especially those children whose parents neglected to instruct and catechise them; and it is as great a piece of charity to put those children to school whose parents are not in a capacity to teach them as to feed those children whose parents have not bread for them. Observe, 1. What he expects from them: " Hearken unto me, leave your play, lay by your toys, and hear what I have to say to you; not only give me the hearing, but observe and obey me." 2. What he undertakes to teach them— the fear of the Lord, inclusive of all the duties of religion. David was a famous musician, a statesman, a soldier; but he does not say to the children, "I will teach you to play on the harp, or to handle the sword or spear, or to draw the bow, or I will teach you the maxims of state policy;" but I will teach you the fear of the Lord, which is better than all arts and sciences, better than all burnt-offerings and sacrifices. That is it which we should be solicitous both to learn ourselves and to teach our children.

I. He supposes that we all aim to be happy ( v. 12 ): What man is he that desireth life? that is, as it follows, not only to see many days, but to see good comfortable days. Non est vivere, sed valere, vita—It is not being, but well being, that constitutes life. It is asked, "Who wishes to live a long and pleasant life?" and it is easily answered, Who does not? Surely this must look further than time and this present world; for man's life on earth at best consists but of few days and those full of trouble. What man is he that would be eternally happy, that would see many days, as many as the days of heaven, that would see good in that world where all bliss is in perfection, without the least alloy? Who would see the good before him now, by faith and hope, and enjoy it shortly? Who would? Alas! very few have that in their thoughts. Most ask, Who will show us any good? But few ask, What shall we do to inherit eternal life? This question implies that there are some such.

II. He prescribes the true and only way to happiness both in this world and that to come, v. 13, 14 . Would we pass comfortably through this world, and out of the world, our constant care must be to keep a good conscience; and, in order to that, 1. We must learn to bridle our tongues, and be careful what we say, that we never speak amiss, to God's dishonour or our neighbours prejudice: Keep thy tongue from evil speaking, lying, and slandering. So great a way does this go in religion that, if any offend not in word, the same is a perfect man; and so little a way does religion go without this that of him who bridles not his tongue it is declared, His religion is vain. 2. We must be upright and sincere in every thing we say, and not double-tongued. Our words must be the indications of our minds; our lips must be kept from speaking guile either to God or man. 3. We must leave all our sins, and resolve we will have no more to do with them. We must depart from evil, from evil works and evil workers; from the sins others commit and which we have formerly allowed ourselves in. 4. It is not enough not to do hurt in the world, but we must study to be useful, and live to some purpose. We must not only depart from evil, but we must do good, good for ourselves, especially for our own souls, employing them well, furnishing them with a good treasure, and fitting them for another world; and, as we have ability and opportunity, we must do good to others also. 5. Since nothing is more contrary to that love which never fails (which is the summary both of law and gospel, both of grace and glory) than strife and contention, which bring confusion and every evil work, we must seek peace and pursue it; we must show a peaceable disposition, study the things that make for peace, do nothing to break the peace and to make mischief. If peace seem to flee from us, we must pursue it; follow peace with all men, spare no pains, no expense, to preserve and recover peace; be willing to deny ourselves a great deal, both in honour and interest, for peace' sake. These excellent directions in a way to life and good are transcribed into the New Testament and made part of our gospel duty, 1 Pet. iii. 10, 11 . And, perhaps David, in warning us that we speak no guile, reflects upon his own sin in changing his behaviour. Those that truly repent of what they have done amiss will warn others to take heed of doing likewise.

III. He enforces these directions by setting before us the happiness of the godly in the love and favour of God and the miserable state of the wicked under his displeasure. Here are life and death, good and evil, the blessing and the curse, plainly stated before us, that we may choose life and live. See Isa. iii. 10, 11 .

1. Woe to the wicked, it shall be ill with them, however they may bless themselves in their own way. (1.) God is against them, and then they cannot but be miserable. Sad is the case of that man who by his sin has made his Maker his enemy, his destroyer. The face of the Lord is against those that do evil, v. 16 . Sometimes God is said to turn his face from them ( Jer. xviii. 17 ), because they have forsaken him; here he is said to set his face against them, because they have fought against him; and most certainly God is able to out-face the most proud and daring sinners and can frown them into hell. (2.) Ruin is before them; this will follow of course if God be against them, for he is able both to kill and to cast into hell. [1.] The land of the living shall be no place for them nor theirs. When God sets his face against them he will not only cut them off, but cut off the remembrance of them; when they are alive he will bury them in obscurity, when they are dead he will bury them in oblivion. He will root out their posterity, by whom they would be remembered. He will pour disgrace upon their achievements, which they gloried in and for which they thought they should be remembered. It is certain that there is no lasting honour but that which comes from God. [2.] There shall be a sting in their death: Evil shall slay the wicked, v. 21 . Their death shall be miserable; and so it will certainly be, though they die on a bed of down or on the bed of honour. Death, to them, has a curse in it, and is the king of terrors; to them it is evil, only evil. It is very well observed by Dr. Hammond that the evil here, which slays the wicked, is the same word, in the singular number, that is used ( v. 19 ) for the afflictions of the righteous, to intimate that godly people have many troubles, and yet they do them no hurt, but are made to work for good to them, for God will deliver them out of them all; whereas wicked people have fewer troubles, fewer evils befal them, perhaps but one, and yet that one may prove their utter ruin. One trouble with a curse in it kills and slays, and does execution; but many, with a blessing in them, are harmless, nay, gainful. [3.] Desolation will be their everlasting portion. Those that are wicked themselves often hate the righteous, name and thing, have an implacable enmity to them and their righteousness; but they shall be desolate, shall be condemned as guilty, and laid waste for ever, shall be for ever forsaken and abandoned of God and all good angels and men; and those that are so are desolate indeed.

2. Yet say to the righteous, It shall be well with them. All good people are under God's special favour and protection. We are here assured of this under a great variety of instances and expressions.

(1.) God takes special notice of good people, and takes notice who have their eyes ever to him and who make conscience of their duty to him: The eyes of the Lord are upon the righteous ( v. 15 ), to direct and guide them, to protect and keep them. Parents that are very fond of a child will not let it be out of their sight; none of God's children are ever from under his eye, but on them he looks with a singular complacency, as well as with a watchful and tender concern.

(2.) They are sure of an answer of peace to their prayers. All God's people are a praying people, and they cry in prayer, which denotes great importunity; but is it to any purpose? Yes, [1.] God takes notice of what we say ( v. 17 ): They cry, and the Lord hears them, and hears them so as to make it appear he has a regard to them. His ears are open to their prayers, to receive them all, and to receive them readily and with delight. Though he has been a God hearing prayer ever since men began to call upon the name of the Lord, yet his ear is not heavy. There is no rhetoric, nothing charming, in a cry, yet God's ears are open to it, as the tender mother's to the cry of her sucking child, which another would take no notice of: The righteous cry, and the Lord heareth, v. 17 . This intimates that it is the constant practice of good people, when they are in distress, to cry unto God, and it is their constant comfort that God hears them. [2.] He not only takes notice of what we say, but is ready for us to our relief ( v. 18 ): He is nigh to those that are of a broken heart, and saves them. Note, First, It is the character of the righteous, whose prayers God will hear, that they are of a broken heart and a contrite spirit (that is, humbled for sin and emptied of self); they are low in their own eyes, and have no confidence in their own merit and sufficiency, but in God only. Secondly, Those who are so have God nigh unto them, to comfort and support them, that the spirit may not be broken more than is meet, lest it should fail before him. See Isa. lvii. 15 . Though God is high, and dwells on high, yet he is near to those who, being of a contrite spirit, know how to value his favour, and will save them from sinking under their burdens; he is near them to good purpose.

(3.) They are taken under the special protection of the divine government ( v. 20 ): He keepeth all his bones; not only his soul, but his body; not only his body in general, but every bone in it: Not one of them is broken. He that has a broken heart shall not have a broken bone; for David himself had found that, when he had a contrite heart, the broken bones were made to rejoice, Ps. li. 8 , 17 . One would not expect to meet with any thing of Christ here, and yet this scripture is said to be fulfilled in him ( John xix. 36 ) when the soldiers broke the legs of the two thieves that were crucified with him, but did not break his, they being under the protection of this promise as well as of the type, even the paschal-lamb ( a bone of him shall not be broken ); the promises, being made good to Christ, through him are sure to all the seed. It does not follow but that a good man may have a broken bone; but, by the watchful providence of God concerning him, such a calamity is often wonderfully prevented, and the preservation of his bones is the effect of this promise; and, if he have a broken bone, sooner or later it shall be made whole, at furthest at the resurrection, when that which is sown in weakness shall be raised in power.

(4.) They are, and shall be, delivered out of their troubles. [1.] It is supposed that they have their share of crosses in this world, perhaps a greater share than others. In the world they must have tribulation, that they may be conformed both to the will of God and to the example of Christ ( v. 19 ); Many are the afflictions of the righteous, witness David and his afflictions, Ps. cxxxii. 1 . There are those that hate them ( v. 21 ) and they are continually aiming to do them a mischief; their God loves them, and therefore corrects them; so that, between the mercy of heaven and the malice of hell, the afflictions of the righteous must needs be many. [2.] God has engaged for their deliverance and salvation: He delivers them out of all their troubles ( v. 17 , 19 ); he saves them ( v. 18 ), so that, though they may fall into trouble, it shall not be their ruin. This promise of their deliverance is explained, v. 22 . Whatever troubles befal them, First, They shall not hurt their better part. The Lord redeemeth the soul of his servants from the power of the grave ( Ps. xlix. 15 ) and from the sting of every affliction. He keeps them from sinning in their troubles, which is the only thing that would do them a mischief, and keeps them from despair, and from being put out of the possession of their own souls. Secondly, They shall not hinder their everlasting bliss. None of those that trust in him shall be desolate; that is, they shall not be comfortless, for they shall not be cut off from their communion with God. No man is desolate but he whom God has forsaken, nor is any man undone till he is in hell. Those that are God's faithful servants, that make it their care to please him and their business to honour him, and in doing so trust him to protect and reward them, and, with good thoughts of him, refer themselves to him, have reason to be easy whatever befals them, for they are safe and shall be happy.

In singing these verses let us be confirmed in the choice we have made of the ways of God; let us be quickened in his service, and greatly encouraged by the assurances he has given of the particular care he takes of all those that faithfully adhere to him.

8. taste and see-- try and experience.

9. that fear him-- who are pious--fear and love ( Pr 1:7 ; 9:10 ).

saints-- consecrated to His service ( Is 40:31 ).

10. not want any good-- "good" is emphatic; they may be afflicted (compare Psa 34:10 ); but this may be a good ( 2Co 4:17 , 18 ; He 12:10 , 11 ).

11. children-- subjects of instruction ( Pr 1:8 , 10 ).

12. What man-- Whoever desires the blessings of piety, let him attend.

13-14. Sins of thought included in those of speech ( Lu 6:45 ), avoiding evil and doing good in our relations to men are based on a right relation to God.

CHAPTER 6

Take heed. &c. Instead of alms, some Greek Codices read δικαιοσύνην, righteousness, or justice. This is the reading of the Syriac and the Latin Vulgate. The Complutensian, Royal, and other Greek Codices read alms. The Arabic translates mercyof which the Saviour speaks next. For this is in Scripture κατ ε̉ξοχην, or par excellence, a common word for righteousness, as I have shown on 2Co_9:10. Hence S. Chrysostom reads justice, understanding alms. After Christ in the preceding chapter had expounded one by one the precepts of the Law, which prescribe all righteousness, i.e., whatever is just, and right, and holy, or all good works, now, in this chapter He proceeds to teach the way of doing things holily and rightly, that we should do them with a right intention, and with the desire of pleasing God, not man. He begins with alms. Then He teaches how we ought to pray, and next how to fast; for with these three vain glory is wont chiefly to be bound up, says S. Chrysostom.

That ye may be seen. The word that denotes the intention and the end. "Do not do holy and just works with this intention and object, to be seen and praised of men, for this is vain ostentation." But Christ does not here forbid them to be done publicly, and advantageously, that men may see them and glorify God. Whence S. Gregory says, "Let thy works be so done openly that thy intention may remain in secret, and that we may afford an example of good works to our neighbours, so that yet with our intentions, by which we seek to please God only, we may always desire secrecy."

Moreover, vain glory eats out all the dignity, worth, and merit of good works, like the worm the gourd (Jonah iv.).

Otherwise ye have no reward, &c. The reward of vain glory is the applause and favour of men. He who seeks to please men displeases God. For God, forasmuch as He is the author of good works, desires to be the object and end of the same, that we should do them for God, and refer them to His glory. Wherefore S. Paul says, "For if I yet pleased men I should not be the servant of Christ."

S. Basil (in Constit. Monast. c. 11) calls vain glory the robber of good works. "Let us fly from vain glory," he says, "the insinuating spoiler of good works, the pleasant enemy of our souls, the moth of virtues, the flattering ruin of our good things, who colours the poison with the honeyed mixture of her deceit, and who holds out to the souls of men her deadly cup. And I think she does this that men may the more greedily drink her down, and never be satiated with her. How sweet a thing is human glory to those who have not had experience of it!"

When thou doest thine alms do not sound a trumpet before thee. Syr. do not blow a horn. When the Scribes and Pharisees were about to give away alms in the public streets they either sent a trumpeter before them, or else blew a horn themselves, under the pretext of drawing together by that means crowds of poor persons, who might run and receive alms, but in reality out of ostentation, and that their liberality might be seen and talked of by those who flocked together.

Observe that Holy Scripture, the prophets, but above all Christ, detest hypocrisy and hypocrites, who intend one thing in their heart, and pretend something else outwardly. For Christ is truth, simplicity, sincerity itself; wherefore He hates all falsehood and duplicity.

Moreover, hypocrites are like the monstrous beasts which S. John saw in the Apocalypse (chap. 9.), for they had the faces of women and the tails of scorpions. In the same manner hypocrites smile with their faces, and flatter with their mouths, but at the last they secretly strike and sting. Yet these very hypocrites, whilst they wish to hurt others, hurt themselves far more, "for there is nothing hid which shall not be revealed." Wherefore their hypocrisy and fraud is easily detected, by which means they are confounded and lose their fame and credit, and become hateful unto all men. Wherefore David prays against hypocrites, and at the same time threatens them with most dreadful punishments (Ps 120): "Deliver my soul, 0 Lord, from lying lips and from a deceitful tongue. What reward shall be given or done unto thee, 0 thou false tongue? Even mighty and sharp arrows with hot burning coals."

They have their rewardtheir, i.e., their own, viz., what they sought for. Again, their own is what is agreeable and congruous with their vanity, that of which alone they are worthy, that, like chameleons with wind, they may feed upon fleeting popular breath. How foolish are merchants like these, who, when by alms they might buy heavenly and eternal riches, neglecting these, prefer to buy the empty praise of men, that is, vain words, which beat the air, and then pass away!

But thou, when thou doest thine alms, &c. Omitting various explanations which are here collected by Maldonatus, I would say briefly, the meaning is as follows:Avoid ostentation in thine alms and thy virtue, and as far as thou canst, seek for secrecy, that thou mayest not be seen of men, nor thy virtue talked about, that if, per impossibile, thy left hand could have eyes, it should not be able to see what good thy right hand doth, what, or how great alms thou dost bestow. It is a parabolical hyperbole common among the Syrians. Thus S. Chrysostom, Theophylact, and others. And as S. Jerome says in his Epitaph of Fabiola, "Virtue which is concealed rejoices in God as her judge."

That thine alms, &c. Openly, i.e., says S. Augustine at the Resurrection, "Thou shalt be blessed, because the poor have not wherewith to recompense thee; but there shall be a recompense given thee at the Resurrection of the just, when the Lord, as the Apostle says, 'shall reveal the hidden things of darkness, and make manifest the counsels of the heart, and then shall every man have praise of God.'" Just and congruous reward of secret work is public praise in the judgment. For Christ will reward thy secret work publicly in the judgment before God, angels, and men with eternal glory. Thus when S. Martin had divided his cloak, and given half of it to a poor man, in the night following, Christ appeared to Martin, clad in the same cloak, and praised him in the presence of the angels, saying, "Martin, while yet a catechumen, has clothed Me with this garment."

But if thou make a show of thine alms, or any good work, God will hide it so that no one may behold, admire, or remember it: but if thou hide it God will manifest it to the whole world, especially in the Day of judgment. Thus S. Gregory gave alms to an angel in form of a shipwrecked sailor. He gave him large alms, again and again, when the angel asked them, but always in secret. But through this he gained the very summit of public glory; for the angel afterwards revealed that it was for this cause Gregory had deserved the chief bishopric of the Church. So Christ, in the form of a ragged beggar, asked of S. Catherine of Sienna first her tunic, then her cape, then her gloves, all of which she freely and secretly gave Him. On the following night He appeared to her, showing her the tunic bespangled with jewels, and promising that he would give her an invisible gown, which would preserve her from all cold (wherefore in future she never felt any cold), and in heaven public and illustrious glory. (So Raymund in her Life.)

Ver. 5.And when ye pray, &c. Foolish and imprudent was this vanity and ostentation of the Scribes by which they affected the public streets, where was a greater crowd of people, that they might stand before them, and exhibit their prayers and devotion, when they ought rather to have sought for a secret place for prayer, in which they might collect their thoughts, and converse with God alone without distraction. What therefore is commonly said of three places unfit for study, that it is useless at a window, in the street, by the hearth, because of the various distractions which occur at those places, may be even more truly said of prayer. Prayer is useless at a window, in the street, by the hearth.

Stand praying. From this and other passages Jansen is of opinion that the Jews stood, not knelt, to pray. But I say that the Priests and Levites sacrificed and sang Psalms to God standing, and the people who were present also stood, because if they had knelt they would have been unable to witness the sacrifices, especially in a great press of people, on account of the screen, three cubits in height, interposed between them and the altar. Again the people stood to hear a sermon, or to receive benediction, as in Solomon's case; also in a solemn thanksgiving for victory, or any similar benefit, as we stand when a Te Deum is sung. S. Azarias and his fellows stood and sang the Benedicite in the fiery furnace of Babylon.

But at other times, the Jews prayed kneeling, especially in acts of adoration or penitence. Especially Solomon at the Dedication of the Temple prayed and worshipped kneeling. Formark this, ye courtiers and delicate ones, who like the Jews, bend one knee to Christhe kneeled with both his knees upon the ground. (1Ki_8:54). So Daniel kneeled down three times a day and worshipped God. So Mic_6:6. "I will bow my knees to the Most High God." For this is the manner of adoration among all nations. Hence the words, "I will leave me seven thousand men in Israel, whose knees have not been bowed to Baal." And God says (Isa_45:23), "Every knee shall bow to me." And (2Ch_29:30), "They bowed their knee and worshipped." This standing then to pray on the part of the Scribes and Pharisees was a part of their pride and vanity. They thought themselves to be worthier and holier than the rest of the people.

As for Christians, from the very beginning they have been accustomed to kneel down to pray. For when Christ was near to die, he prayed, kneeling down; yea, prostrating Himself upon the earth. See also S. Peter (Act_9:40), and S. John

(Rev_19:10, Rev_22:8); and S. Paul (Act_20:36; and Eph_3:14, "For this cause I bow my knees to the Father of our Lord Jesus Christ"). Christians, therefore, in memory of the fall of Adam and his posterity, pray kneeling at all times except Sundays and the Paschal season, when they pray standing, in honour and as a figure of the Resurrection of Christ, as S. Justin teaches (Quæst. 115), "Whence is this custom in the Church? Because we ought to retain in everlasting remembrance both our fall through sin, and the grace of our Christ by which we have risen again from our fall. So for six days we kneel in token of our fall through sin, and on the Lord's Day we stand in token of our deliverance from sin and death." S. Irenæus teaches that this practice began in the time of the Apostles. (Lib. de Paschat.) Tertullian enjoins the same custom. (Lib. de Corona Militis. c. 3.)

But thou . . . enter into thy closet. Gr. ταμει̃ον, i.e., any private place such as thy bedchamber; Vatablus renders, thy cell.

SS. Augustine, Jerome, and Ambrose understand by closet the heart or the mind, and their privacy, as though he who prays should enter there and shut it, so that no distractions may creep in to draw away the soul from God. As S. Jerome says: "Shut the doori.e., shut thy lips and pray inwardly in thy mind, as Hannah, the mother of Samuel, did" (1Sa_1:13). Hear S. Ambrose: "The Saviour says, Enter into thy closet, not that which is enclosed by walls which shuts up thy bodily limbs, but the closet which is within thee, in which thy thoughts are enclosed. This closet for prayer is ever near thee, and ever private, of which there is no witness or judge but God alone." "God who," says S. Cyprian (Tract. de Orat.), "is the hearer of the heart, not of the voice." It was a saying of Francis, that "the body is a cell, and the soul a hermit, which tarries in its cell wheresoever it may be, even among men, to pray to the Lord, and meditate upon Him. Cassian gives another reason (Collat. 9, c. 34): "We must pray in silence, that the intention of our prayer may not become known to our enemies the demons, lest they should hinder it."

This meaning is true, but mystical rather than literal. But there is no reason why closet here should not be understood in its plain ordinary sense, of any private place. Hear S. Cyprian: "The Lord bids us pray secretly in hidden places apart, in our very chambers, because it is more agreeable to faith, in order that we may know God is everywhere present, hears and sees all, and in the plenitude of His majesty penetrates the most hidden and secret places, as it is written. "Am I a God nigh at hand, and not a God afar off." (Jer. 23)

So, then, Christ does not here condemn public prayer in church, which has been the common laudable practice both of Jews and Christians, as is plain from 1Ki_8:29, Act_1:24. Tertullian (in Apol. c. 30.) writes. "Looking up thitherwards (to heaven), we Christians pray, with hands expanded as innocuous, with head uncovered, because we are not ashamed." For the Jews, especially the priests, were wont to pray with their heads covered, as I have said on the Pentateuch. Our missionaries also in China cover their heads when saying mass, in accordance with an Indult of Pope Paul V., because among the Chinese it is a mark of disgrace to uncover the head. "Finally," proceeds Tertullian, "we pray without a prompter, because we pray from the heart." Lastly, the temple is the proper place of prayer, in which one and all may pray to God as secretly as though they were praying in their own bedchambers.

That is indeed a ridiculous heresy which has sprung up lately in Holland, from a wrong understanding of this passage by a certain innovator, who rejects all temples, and holds the conventicles of his sect nowhere but in bedrooms. The Calvinists, too, when they ask a blessing before meat, cover their faces with their hats, that they may pray in secret; but then a hat is not a bedchamber, as is very plain.

Ver. 7.But . . . much speaking. Gr. Battologia, i.e., a trifling and futile profusion and repetition of words, as if by this their rhetoric they would give God information concerning His own affairs, and would bend Him to concede what they ask, as orators by their rhetoric endeavour to move judges to acquit an accused person.

Christ therefore here teaches that the essence of prayer does not consist in words profuse and drawn out, but in converse of the soul with God; and that the object, and, as it were, the soul of prayer is the desire and pious affection of the mind, which, however, does not, of course, exclude outward expression in words.

Be ye not therefore like unto them, &c. It means, the heathen think that God is ignorant, or at least does not consider their miseries and wants, from which they pray God to deliver them. They use, therefore, many words, that they themselves may tell Him of them. But they err, for God knows and considers their wants far more than those who pray. Still He wishes to be prayed to, and often He will not succour without being asked, that men may recognize both their own miseries and God's mercies, and may know that they are not delivered by their own merit, but by the gift and grace of God. S. Augustine adds, "that God in prayer exercises our desire, that by it we may be able to receive what he is preparing to give. For that is something very great indeed, but we are too small and narrow to receive it."

Thus therefore ye shall pray: Our Father, &c. Christ here delivers to Christians a method of prayer, but He does not command that we should use these words and none else, but only teaches the things which should be asked of God, and in what order and with what brevity they may be asked. Well, however, does the Church use these very words of Christ, as being divine, most brief, clear, and efficacious. Whence S. Cyprian (Trac. de Orat. Domini) says, "What can be more real prayer to the Father than that which proceeded from the mouth of the Son, who is the Truth?"

Note, the Lord's prayer comprises all the things which should be asked of God, whence Tertullian (lib. de Orat. 1) calls it the Breviary, that is, the compendium of the Gospel, in the same way that the Ecclesiastical Office recited daily by priests is a compendium of the whole of Scripture, whence it is commonly called the Breviary.

S. Augustine (Epist. 121, lib. 2, de Verb. Dom.), and Theologians after him, divide this prayer into seven petitions, the three first of which deal with the honour of God, the remaining four with our service. For first, before everything else, we must seek the honour of God. For this is our end, and involves our beatitude, and the means by which we may attain unto it.

Our Father. This, says Tertullian, is the title of goodness and power. By Father, S. Cyprian, Chrysostom, and Ruperti, understand the First Person of the Sacred Trinity, for to Him as it were the principium of the Trinity, the Church addresses most of the prayers, or collects in the Mass, and desires that they may be heard through the merits of the Son, saying, Through our Lord Jesus Christ, Thy Son. But other writers more correctly understand the whole Trinity or Godhead, because all the Three Persons operate equally in all things ad extra, and therefore all are equally to be invoked.

By the word Father, we are put in mind of all God's immense benefits, and consequently of that utmost fidelity, reverence, and love which we owe to God, and how we ought to strive to please Him as our Father. For what can be dearer to a child than a father? Or whom ought he to strive more to please? S. Cyprian bids us observe "the wonderful condescension of God, who bids us pray in such wise that we should call God our Father, and that as Christ is the Son of God, so we also, for whom eternity is laid up in store, may call ourselves the sons of God. Hence he gathers that "we ought to remember that when we call God, our Father, we should act as sons of God, that as we have complacency in God being our Father, so He likewise may have complacency in our being His children. Let us have our conversation as temples of God, that it may be evident that God dwelleth in us. Nor let our actions be degenerate from our spirit, that we who have begun to be celestial and spiritual may think and act only after a heavenly and spiritual manner."

Our. Christ does not here say, My Father. For this expression is appropriate to Christ alone, who is the only Son of God by nature, says the Gloss. But He says, Our Father, because He is speaking in behalf of all, that He may teach that God is the Father of all, and that all we are brethren, and ought therefore to love one another and pray for one another. "So," says S. Cyprian, "He would that one should pray for all, in such manner as He Himself bore all in one." And the Auctor Imperfecti says, "That prayer is more pleasing to God, not which necessity pleads, but which the charity of brotherhood presents." Christ willed that each should pray for all, that all might pray for each, that every one should have the gain not only of his own prayers, but obtain the profit of every one else's prayers. This is spiritual interest and usury indeed.

Which art in heaven. This expression signifies, first, the supreme power and dominion of God, that He is both able and willing to grant whatever we ask; that as being Father, he is most good, but that He is also most great. 2. It signifies our inheritance, which we hope for by reason of our adoption of God our Father, and that it is heavenly, not earthly. 3. Christ admonishes us that when we pray, we should transfer our thoughts from earth to heaven, where God manifests His glory to angels and saints. So S. Chrysostom. Therefore when we pray we turn to the east, where the sun rises, says S. Augustine, that we may be all instructed to turn to God.

Hallowed be Thy Name. 1. S. Ambrose and S. Chrysostom understand by this hallowing, the sanctification of God in our Baptism, that having received this sanctification it may remain in us. For we have need, says Cyprian, of a daily sanctification, that we who sin daily may be daily sanctified. 2. Tertullian explains it to mean, make men holy. But by this meaning the first petition would become identical with the second, Thy kingdom come. More correctly therefore SS. Augustine, Chrysostom, and others explain thus:Grant, 0 Lord, that not the names of idols, or devils, of Mahomet, of Arius, or Luther, or Calvin, but that Thy Name may be hallowed among men.

Moreover, name may be here understood properly, and figuratively for the thing named, and this, 1. For the Deity Itself, as though He said, "Let Thy name, i.e., mayest Thou Thyself, 0 Lord our God be hallowed." 2. For the honour and glory of God, for we pray that these may be had in honour by all men. 3. For the attributes of God, as His omnipotence, wisdom, justice, mercy. And the meaning will beGrant, 0 Lord, that men may know, worship, and sanctify Thee Thyself, as One in Essence, Three in Person, as well as Thine omnipotence, wisdom, &c. And so may they celebrate and glorify them continually, both with heart and tongue, in life and actions; and not Christians only, but Pagans, Jews, and heretics, by having a true faith in Thee, and a true love towards Thee, in a word, that Thou shouldst convert them to Thyself.

Note, the Holiness of God is the most sacred majesty, perfection, Divinity of God, His purity, faithfulness, goodness, and other Divine attributes, which the Seraphim behold, rapt as it were in an ecstacy, and which they so admire and are amazed at, that they sing for ever, "Holy, Holy, Holy, is the Lord God of Sabaoth; the whole earth is full of His glory." Hence, too, the Blessed Virgin, when she had conceived in her mind and her womb the Holiness of God, the Eternal Word, cried out in glad amazement, "My soul doth magnify the Lord," &c. "For He that is mighty hath done to me great things, and holy is His Name."

When we say, Hallowed be Thy Name, we also desire our own sanctification. We cannot sanctify God as He is in Himself, nor can we increase His eternal and infinite glory; but when we sanctify God, sanctity is added to, and increases in, ourselves, that is to say, holy faith, holy charity, the holy worship of God. By these things we are sanctified inwardly, and we hallow God outwardly, because by means of our holiness the holiness of God is glorified and made known among men. Lastly, all our own hallowing of God is finite and poor; learn therefore that there is a twofold way of infinitely hallowing God. The first is, "Glory be to the Father, and to the Son, and to the Holy Ghost, as it was in the beginning, is now, and ever shall be, world without end. Amen." That is, I ascribe to God that infinite glory which He has had from all eternity, that glory with which the Father, the Son, and the Spirit perpetually glorify each other with Divine and infinite praises. The other way is, when we offer Christ crucified to God in the Mass. For Christ, because He is God and Man, is a Divine Victim, commensurate with God, and infinite. Iterate then, and constantly use, both these methods that thou mayest hallow God as He deserves, and as He ought to be sanctified and glorified.

Thy kingdom come. This is the second petition of the Lord's Prayer. The kingdom of God is fourfold. 1. It is the empire of God over all created things. Of this it is said in Ps 145 "Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all ages." 2. God's mystical kingdom: by it, through faith and grace, He reigns in the hearts of the Faithful. It is such a kingdom as this, that the devil should cease to reign in the world, and that sin should no longer reign in our mortal bodies, that S. Ambrose, S. Jerome, and Euthymius think is here meant. Hear S. Arnbrose (lib. 6 de Sacrament. c. 5): "The petition is, that the kingdom of Christ may be in us. If God reign in us, the adversary can have no place in us. Fault, or sin reigns not, but virtue reigns, modesty and devotion reign."

3. The kingdom of God is in heaven, in which He happily and gloriously reigns among the Blessed. This is what Tertullian and S. Cyprian here understand. "Well indeed," says the latter, "do we pray for the kingdom of God, that is, the heavenly kingdom, because there is also an earthly kingdom. But he who has renounced the world is already greater than its honours and its kingdoms; and thus he who dedicates himself to God and to Christ desires not earthly but heavenly kingdoms."

4. That is the kingdom of God, most perfect and complete, in which, after the kingdom of the devil, after sin and death have been altogether conquered and destroyed, God alone shall perfectly rule over both His friendsthat is, the saintsand His enemies, i.e., the impious and the reprobate. And this shall be at the Resurrection and the Day of Judgment, of which

1Co_15:28. This is the best way of understanding this petition; for, as I said, these three first petitions are concerned directly only with God's honour and glory, and with ours only as a consequence. The meaning, then, is thisWe pray, 0 Lord, that Thou mayest reign wholly, and without any adversary, that all creatures whatsoever may be wholly subject unto Thee. Hence, also, we ask, as a consequence, for ourselves, that we may be speedily translated from this world, as from a wearisome pilgrimage and a perilous warfare, to the kingdom of everlasting glory and happiness, that we may reign with Christ and His saints for ever. For then shall God wholly reign in us, and we in God, according to these words of the Apocalypse, "Thou hast made us to our God a kingdom and priests, and we shall reign upon the earth." For then shall "God be all in all." (1Co_15:28).

Thy will be done, &c. This is the third petition, although Tertullian (lib. De Orat.) places it second, and the third, Thy kingdom come. This petition, also, has respect to God and God's kingdom, because the more God's will is done, the more God's kingdom is extended. For the great honour of God, the great empire of God, is that all men and all things should be subject to His will, and that it should be fulfilled in all. Now the will of God is twofold. The will of well-pleasing, and the will of signification, or absolute and optative will. The will of well-pleasing in God is that with which God absolutely wills a thing to be done, which will is always fulfilled, and which nothing can hinder or delay, according to the words of Ps. cxxxv., "Whatsoever the Lord pleased (voluit, Vulg.) that did he in heaven and earth." And in Is. xlvi., "All my counsel shall stand, and all my will shall be done." (Vulg.) In this will we must acquiesce, either by rejoicing at it, or by submitting to the adversity which it may bring upon us.

The will of signification is that by which God signifies that He wishes His laws and precepts, which He has imposed upon us, to be done by us. All the Fathers understand this petition to speak of this second will. The words, therefore, do not apply directly to God's will of efficacy and good pleasure, for it cannot but be fulfilled, but to that desiring and commanding will of God which theologians call significative. The meaning, then, is"Grant, 0 Lord, unto us Thine abundant and efficacious grace, that, by means of it, all men may, both in doing Thy behests and in suffering what Thou willest, obey thy will with as much alacrity and concord as the angels obey it in heaven." So S. Jerome, Chrysostom, Theophylact, &c. Christ seems here to allude to the words of Psa_103:20-21, "Bless the Lord, all ye angels of his, ye that excel in strength, doing his will, and hearing the voice of his words. Bless the Lord, all his virtues, which do his will." (Vulg.) We ought, therefore, to imitate the promptitude, swiftness, and perfection of the angels in fulfilling the will of God, that we may venerate and honour it, and in so doing we shall do good to ourselves. For, as the Apostle says (1Thess.4), "This is the will of God, even your sanctification."

Note 1.The optative will of God which is termed significative. First, as commanding, by which He commands, or forbids something to be done. This we are always bound to fulfil. The other, persuading and counselling, by which He counsels us to embrace a state of poverty, or virginity, or a state of perfection, &c. This we are not bound to fulfil absolutely; for we may decline on account of some special honest cause, as, for example, infirmity, temptation, the duty of succouring our parents, or the Statesomething which God has only counselled generally. The reason is, that God neither wills with an absolute will that which He only counsels, nor does He will to bind me to this particular thing. Hence I am not bound to fulfil it. But it is otherwise with respect to God's will of commanding.

Note 2.Our will ought to be conformed to the Divine will. First, effectively, because that our will may be good, it ought to will that which God wishes it to willthat, namely, which the law of God wishes it to will and do. For our will ought to submit itself to the Divine law and will, as creating and ordering all things.

2. Objectively: Our will ought to consent to the Divine will, as to its formal object, or as to the reason of willing. That ours may be a right will it ought to will that which is good and conformable to right reason, and, therefore, to the Divine will. For the Divine will wills that which right reason declares ought to be done. For the eternal Law which is in the mind and will of God is the norm and the rule of all goodness and all virtue.

3. Our will, in order to be good, is not bound always to conform itself, with respect to the material object or thing willed, even when this is known, to the Divine. This is plain from examples of Holy Scripture. For God willed Sodom to be overthrown; but Abraham, as far as he was concerned, wished it not to be, wherefore he prayed to the LORD that He would not destroy it. God willed that the infant which was born to David of adultery should die. David was intensely grieved that it should die. God willed that Christ should not come in the flesh until 4,000 years had elapsed. The prophets desired that Christ should come quickly. God willed to forsake the Jewish nation, and to transfer His beneficences to the Gentiles. But Paul was so grieved at this that he wished to be anathema from Christ to avert it. In fine, this is so true, that God can command me to will something which He Himself willeth not. Thus He commanded Abraham to will to slay his son, whom, nevertheless, God willed not to be slain. The reason is that what God willeth may be inconvenient and troublesome to man. For, as S. Augustine says, one thing is suitable for man, another thing for God (Enchirid. 101). Whence, so far as it is troublesome, a man may will it not, and grieve over it. But this affection will be in accord with the Divine will in general. For piety and charity dictate that it is right that we should desire our own safety and that of our friends, and that we should, as far as we can, procure it. But if we perceive afterwards that it is the absolute will of God that this should not be, we must not fight against it, nor murmur at it, but rather submit humbly to it, and acquiesce in it, and say with Christ in the garden, "Not My will, but Thine be done." For that first will of ours, differing from God's will, as respects the thing willed, is wishing (velleitas) rather than absolute will. Wherefore, it always includes this condition, expressed or implied, "if it so please God."

Hence it follows further that we are not bound to will those things which happen by God's permission only; indeed, there are some things which we ought not to will, as sins, for neither does God in any manner will these. And some other things which are not sins we are not bound to will: we may wish them not to happen, and with all our might strive against them, such are slaughters, the destruction of cities. Yet even in such things as these it seems best to say with the Psalmist, "Just art thou, 0 Lord, and right is thy judgment." (Vulg.) Wherefore it is better, for the most part, to consider that these things are permitted by the just judgment of God for His glory, and to acquiesce in the Divine dispensation, rather than to vex ourselves by grieving too much over them.

We can, therefore, be unwilling that such things should happen, so far as evils spring from them, and yet will them so far as God wills them to be for the just punishment of sins. For this is God's absolute will, which is called of God's good pleasure, to which we ought to consent by rejoicing in good things, and by suffering without murmuring in evil things, as when God chastises us with famine, or pestilence, or war. As Maldonatus says, "We ask that the will of God may be done in us, as well as by us; for it is of greater importance that the very least part of the will of God should be done than every good of a creature, quà creature, should befall. And S. Cyprian (Traci. de Mortalitate), when he was exhorting his people to bear patiently the pestilence which was at that time devastating the province, says, "We should remember that we ought to do not our own will but God's, according to what the Lord has bid us daily pray."

That is a notable thing which we read in the Life of S. Christina (apud Surium, Jun. 23). On the same day on which Jerusalem and the Cross and Sepulchre of Christ were captured by Saladin and the Saracens, she, who was then in Belgium, knew what had happened by revelation from God, and yet she rejoiced in spirit. When asked why she rejoiced, she answered thus: "Christ hath decreed, that for the indignity done to Him that land should be subject to this ignominy, although it was sanctified by His Passion; yet it shall return with Him in the end of the world, when, for the sake of recovering that soul which is to live for ever, and which was redeemed with His blood, men shall be turned from iniquity to a zeal for righteousness, and shall shed their own blood, and shall, as it were, recompense the death of the Saviour with great devotion."

To this we may add that infidels relatively live better and offend God less than professing Christians who know God better, and have received greater benefits from Him. Wherefore the Holy Land was given up by God to Saladin and the Saracens on account of the multitude of the enormities which the Christians committed who inhabited it, such as not even the Turks are wont to commit. These enormities are graphically described by Marinus Sanutus, in his work entitled The Secret Cross of Christians.

Lastly, R. Gamaliel (in Pirke Avoth, c. 2) well says, "Make God's will altogether thine own will; yea, leave thine own to fulfil His. For thus will God make the will of others concordant with thine." This is the congruous reward of obedience, that like as we obey the Divine will, so will others obey and consent to our will.

As in heaven, so in earth. "He bids us who have our conversation here below have fellowship with the inhabitants of heaven; and He would that before we come to that habitation above, we should make earth another heaven."

The hieroglyphic of prayer is a golden chain let down from heaven with the motto, Thus are we drawn to the stars. Homer feigned that a golden chain was let down from heaven by Jupiter, that the rest of the gods who were living upon earth might attach themselves to it and drag him out of heaven. They, endeavouring to do this with all their might, were by it, beyond their expectation, drawn up as by a ladder into heaven. This is the symbol of prayer, for prayer is the ascension of the mind to God; and D. Dionysius affirms it to be the golden chain by which we draw God Himself to us, and draw ourselves to Him, when we submit our will to His most just and infallible will. And this is the great result of our prayers; and this Christ Himself has expressed for us in these words of the Lord's Prayer, Thy will be done in earth, as it is in heaven.

Mystically, S. Cyprian by heaven understands the righteous, and by earth, sinners: Grant, 0 Lord, that sinners may do Thy will as the righteous do it.

Second.S. Augustine by heaven understands Christ, who descended from heaven to earth, that He might espouse earth, i.e., the Church on earth to Himself by the Incarnation; as though He had said, Grant, 0 Lord, that like as Christ doeth Thy will in all things, so also the Church may do it; for she is the Spouse of Christ, whom it behoveth to be in all things conformed to her Bridegroom.

Moraliter. The sanctity, rest, joy, and perfection of a Christian consist in denial of his own will and conformity with the will of God. As S. Bernard says (Serm. 28 in Cant.), "This conformity marries the soul to the Word."

S. Gertrude was wont to repeat these words, Thy will be done, three hundred and sixty-five times a day with the greatest devotion, and she perceived that this was a sacrifice most pleasing to God. Once, when she was told by God to make a choice of either health or sickness, she replied, "I most fervently desire that Thou wouldst not do my will but Thine." And by this means she abode in the deepest peace and joy. For he who knows that he possesses all things in God, and counts all other things as nothing, and considers God's will as the best, and rests wholly in it is able to say with the Psalmist, "I will lay me down in peace and take my rest;" and with S. Augustine (lib. 1 Confess., c. 1), "Thou, 0 Lord, has made us for Thyself, and our heart is restless until it resteth in Thee." There is extant a short but famous dialogue of S. Catherine of Sienna upon this subject, in which she teaches that the utmost peace and perfection consist in conformity to the Divine Will; that a man should plainly and wholly resign to that Will not only his own will but all that he is or has, and should say everywhere and always in every event whatsoever, Thy will be done. S. Catherine had fashioned an abode in her heart, with chambers tabulated according to the Divine Will; and in it she was wont to dwell most happily and holily. In it she shut herself up, so that she thought nothing, said and did nothing, save what she believed would be pleasing to the Will of God. And therefore the Holy Spirit was wont to teach her whatever ought to be done; for she had heard from God, "Believe, My daughter, that thy God is better able to know and will what is for thy good than thou art; and therefore to order and direct all things, prosperous and adverse, for thy good, far more surely than any father and mother care for, and procure benefits for, an only child "

Give us this day our supersubstantial (many MSS. read daily) bread. This is the fourth petition, in which we begin to ask for the things which concern ourselves. S. Chrysostom connects this petition with the one precedingthus: "I, Christ, bid you ask that the will of God may be done by you, as it is done by the angels. I do not, however, equal you to the angels, for ye have need of bread; but they require it not, for they are immortal and impassible, ye are mortal and fragile." Hence Ruperti (lib. 17, in Gen. 25) concludes that all men, even princes and kings, are beggars from God. For as God fed the children of Israel for forty years in the wilderness, by raining down manna upon them from heaven, so every day, when we sit at table, God as it were rains food upon each of us from above. Hence David says, "I am a beggar and poor. The Lord careth for me." (Psa_40:17, Vulg.) "Let us all," says Ruperti, "say as mendicants before the doors of Divine grace, Give us this day our dailv bread." Hear S. Augustine: "A beggar asks of thee, and thou art God's beggar. For we all, when we pray, are God's beggars; we stand at the door of the great Father of the family, yea we prostrate ourselves, we groan as suppliants, wishing to receive something, and that very something is God Himself. What doth a beggar ask of thee? Bread. And what dost thou ask of God but Christ, who saith, 'I am the living Bread which came down from heaven ?'"

Supersubstantial. You ask what is supersubstantial bread? I reply the Greek is ε̉πιούσιον, which is found only here and in S. Luk_11:3.  1. Angelus Caninius (lib. de Nom. Heb. N. Test.) translates to-morrow's bread, for ε̉πιουσια ημερα is often put for the following day. He would paraphrase the petition thus, "As on the day of preparation, or Friday, the Hebrews in the wilderness collected manna for the Sabbath, on which day they were to rest, so do Thou, 0 Lord, give us this day bread for to-morrow, for we are not solicitous for anything beyond, but after to-morrow we await, and as it were prepare ourselves for the Lord's Resurrection, and the eternal jubilee. Therefore, we collect our baggage, and only ask for bread for to-morrow. It is in favour of this that S. Jerome writes that the Hebrew Gospel of the Nazarenes reads מחר machar, i.e. "for tomorrow." Whence S. Athanasius (Tract. de Incarn. Verb.) thinks that we here ask for the Holy Spirit, who is the Divine Bread, whom we hope to feed upon and enjoy in Heaven, and whose first-fruits we receive and taste in the Eucharist.

2. S. Jerome explains ε̉πιούσιον by περιούσιον, that is principal, glorious, excellent. Symmachus translates elect, or that which is above all substances, and is superior to all creatures. So also Cassian (Collat. 9. 20), Cyril (Cat. Mystag. 5), and S. Ambrose (lib. 5, de Sacrament. c. 4), who by this bread understands the Eucharist which in Zech. ix. is called "the corn of the elect." (Vulg.)

3. Literally, ε̉πιούσιος, means that which pertains to substance, say substantial, essential, that which is for the preservation of man's life and substance, as often as is necessary. So S. Chrysostom, Theophylact, and S. Basil, as well as many others, who with Suidas interpret ε̉πιούσιον, as ε̉πὶ τὴν ημω̃ν ου̉σίαν καὶ τροφὴν ε̉παρκου̃ται, or that which is congruous to, and suffices for, our substance and nutrition, that which subserves, not pleasure but necessity, that which is not too delicate or abundant but frugal and moderate, i.e. daily. Hence the Syriac has the bread of our need; Arabic, bread sufficient. So, also the Egyptian, Ethiopic, and Persian versions. So also the Fathers who lived before S. Jerome's version, such as SS. Cyprian, Ambrose, Augustine, translate daily bread. And the Church in the Breviary and Missal uses the same ancient translation, and teaches the faithful to pray, Give us this day our daily bread.

S. Jerome, who, at the bidding of Pope Damasus, corrected the Latin version of the New Testament, in accordance with the Greek, in this place substituted supersubstantial for daily, to bring the passage into accord with the Greek.

This supersubstantial, or daily bread, is a parallel expression to the Hebrew דבר יום davar yom, "the thing, or matter of a day." For Christ forbids us to be anxious about the morrow, in which it is uncertain whether or not we shall be alive. "He would," says S. Chrysostom, "that we should be always girded, and provided, as it were, with wings of faith, by which we may fly heavenward, and give no greater indulgence to nature than necessary use demands." Again, S. Jerome's reason for translating ε̉πιούσιον literally, by supersubstantial, was to indicate that in this petition we ask above all for heavenly bread, such as we receive in the Eucharist.

2. You ask what is this special supersubstantial, or daily bread. Calvin (lib. 3, Instit. c. 20, 44), and Philip Melancthon, in his Commonplaces, tit. de Invocat., understand it of corporeal food only. Some Catholics understand it to mean only spiritual food. Certainly SS. Jerome, Cyril, Ambrose, Cassian, speak expressly of this alone, in the passages about to be cited. But I say that this bread is both material, for the sustenance of the body, and spiritual and heavenly bread, suitable for the nourishment of the soul, such as the word of God and the Eucharist. We have need of both, and therefore we ought to ask for both, and for the latter so much more earnestly than the former, as the soul is superior to the body. And this is denoted by the word supersubstantial, which S. Jerome explains to mean superexcellent, surpassing all created substances, because, as Cassian says, "the sublimity of its magnificence and its sanctity is superior to that of the whole creation." And for this reason, in the Greek, the definite article is added, doubled in truth, τὸν άρτον τὸν ε̉πιούσιον, the bread the supersubstantial. As though it were said, "Give us bread not common, but celestial and divine." Christ alludes to the manna given to the Hebrews, which was a type of the Eucharist. For of manna, it is said in Psa_78:24, "He gave them bread from heaven." "Man did eat angels' food." Thus, therefore, manna was food ε̉πιούσιος, i.e., heavenly and angelic; but much more is the Eucharist. Whence in Wisd. xix. 20, both are called in Greek Ambrosia, which is said by the poets to be the food of the gods. S.Ambrose calls the Eucharist this supersubstantial bread. "If," he says, "this be daily bread, why do you receive it only once a year? So live that you may be fit to receive it daily." Thus the first Christians were accustomed to communicate daily, as is plain from Acts ii. 46. And S. Cyprian (de Orat. Domin.) says, "We ask that this bread may be daily given us, lest we, who are in Christ and daily receive the food of the Eucharist, by the intervention of some grave fault, by abstaining and not communicating, should be kept back from the heavenly Bread, and separated from the Body of Christ, when He Himself has admonished us saying, 'I am the Bread of life, Who came down from Heaven. If any man shall eat of My Bread he shall live for ever.'" (S. John vi.)

Note that under the term bread, by a Hebraism, whatsoever is necessary for food, clothing, habitation, and the life both of the body and the soul, is sought for. "We ask for a sufficiency," says S. Augustine (Epist. 121). "By the word bread we mean everything."

And forgive, &c. Thus far in these petitions there has been supplication for good things; the last three petitions are deprecations against evil. Debts, S. Luk_11:4 interprets by άμαρτίας, i.e., sins; for sin is the greatest debt for the greatest injury, a debt which God exacts. And because this debt is infinite, neither man nor angel can make satisfaction to the rigour of justice, but only Christ, who is God and Man. These debts therefore are sins, which incur the punishment of hell. The sinful man pawns his soul to the demon, to death and hell; but to God he owes a hundred, yea an infinite number of souls, if he had them, and deaths in hell if he were able to bear them.

Hence the Fathers prove against the Pelagians that no one is without sin. The Pelagians asserted that the righteous pray, Forgive us our debts, not for themselves, but for others who have sinned; or if they do say it for themselves, they say it out of humility. S. Augustine confutes both these errors (lib. 2 de Peccat. Meritis, c. 10; and lib. 2 contra Epistolam Parmen., c 10.) "For we say not, Forgive the debts of others, but, Forgive us our debts." In fine, the Council of Milev. (2. c. 1) pronounces an anathema upon those who pretend that Forgive us our debts is said by the saints not truly, but out of humility. "For who," it asks, "could endure that in prayer a man should lie not to men, but to God; that he should ask with his lips that his own debts should be forgiven, and should mean in his heart that he has no debts to be forgiven?"

As we forgive, &c. Debts, that is, not of money, nor of restitution of fame, or honour, but of injuries done to us, that we should not follow them up with hatred, nor the wish for private vengeance, nor even for public punishment, unless the public welfare, or right reason require it. The word as does not denote the measure, or the rule which God follows in the forgiveness of sins: for we ought to pray that more may be forgiven us by God than others owe usbut the inductive cause which may move God to forgive, whence Luke says, Forgive us our debts, since we also forgive those who are indebted to us. This is the condition which God requires of us, and if it be fulfilled, He readily forgives, and if it be not fulfilled, He will not forgive, according to that which follows, For if ye forgive men their offences, your Father which is in heaven will forgive you, but if, &c. Wherefore S. Cyprian says, that to refuse to forgive is a sin so great that it cannot be blotted out by martyrdom. Thus we read that Sapritius fell from martyrdom, when he was all but holding his crown in his hands. For when he was about to be beheaded for his constancy in the faith, and was told to kneel down, he refused. This was because he would not forgive one Nicephorus, who had offended him, and who prayed him to pardon him. Nicephorus immediately put himself in the place of Sapritius, and thus obtained the palm which the other lost. Thus "the life of the saints is the interpretation of Scripture," as S. Jerome says. Wherefore S. John the Almsgiver brought an angry prince to reconciliation by celebrating mass in his presence; and as he was saying, Forgive us our debts, straightway he was silent on purpose; but the prince proceeded, as we forgive our debtors. Then the patriarch turned to him, and said, "Take heed what you say to God in such an awful hour as this, As I forgive, so do Thou forgive me. At this admonition the prince was struck as by a thunderbolt, and replied, "Whatsoever Thou, Lord, shalt bid, that will Thy servant do." And immediately he became reconciled to his enemy.

They therefore who are unwilling to forgive injuries, lie before God, and tacitly condemn themselves, and show that they are unworthy of His forgiveness. Let us add that these words have been laid down by Christ as a formula of prayer, that by them we should be admonished to forgive those who trespass against us. We forgive, i.e., as we ought and wish to forgive, but as our infirmity is not sufficient for this, do Thou, 0 Lord, give strength, and change our heart that we may be able to do it.

And lead us not, &c. Lead, not impel, as Calvin would interpret. For "God cannot be tempted of evil, neither tempteth he any man," saith S. Jam_1:13. God only permits us to be led into temptation. So the Fathers and all Catholics. In a manner, God is said to do what He permits, since nothing can be done without His suffering it to be. The meaning then is1. Permit us not to be led into temptation in such a manner, at least, that we are overcome by it, as fishes and birds are taken in a net. "Let us not," as S. Augustine says, "be bereft of Thy help, so that we should be deceived and consent to any temptation."

2. Suffer not temptation to befall us. And yet in the Lives of the Fathers, we read, that certain saints wished for temptations as a means of increasing virtues through fortitude of mind and trust in God. Whence S. James says, "My brethren count it all joy when ye fall into divers temptations." For by temptation we are proved and exercised, We fight and are perfected. Christ therefore puts us in mind of our infirmity, and that because of it, we ought not to expose ourselves to temptations; but should, as far as may be, ward them off, and pray against them. And we can only overcome temptation by the help of God's grace. Wherefore in temptation we must continually and ardently pray for God's help. As S. Peter Chrysologus says, (Serm. 44), "He goes into temptation, who goes not to prayer." And S. Gregory Nyssen says (Orat. 1 de Orat. Domin.), "if prayer precede business, sin findeth no way of access to the mind."

But deliver us from evil. That is, from temptation, for of temptation the preceding petition speaks. 2 From the devil, who is the president and artificer of temptation. Thus Tertullian and S. Chrysostom. He is called in Greek ό πονηρὸς the evil, or malignant one. As it is said (1 John 5), "That wicked one toucheth him not." And, "Ye have overcome the wicked one." For the devil tempts all by means of wicked men, the world, and the flesh. 3. More fully, S. Cyprian understands every evil to be intended here, everything which either incites to sin, or is a hindrance to virtue. And thus there is a clear distinction between this petition, the last and seventh, from the one which precedes it. Hear S. Cyprian: "When we say, Deliver us from evil, nothing remains, which we need ask for further: when once we ask for the protection of God against evil, and obtain it, we stand secure against everything which the devil or the world can do. For what dread of the world can there be to any one whose protector is God in heaven?"

Amen. This, says S. Jerome, is the seal of the Lord's Prayer, approving and wishing that thus it may be.

Observe in the Greek MSS. is added, For thine is the kingdom, the power and the glory for ever. Amen. Also read the Syriac, Chrysostom, Theophylact, Euthymius. But the Greeks seem to have added this by a pious custom, similar to that by which they add to the angelic salutation, For thou hast brought forth our Saviour, or to the Psalms the Gloria Patri. The Codex Vaticanus omits this doxology: and among the Latins, Tertullian, Cyprian, Jerome, Augustine, and Ambrose.

In the Bibliotheca Patrum, tom. 5, there is a paraphase of the Lord's Prayer composed by S. Francis, partly literal, partly rnystical, which is so sublime, wise, and fervent, that I have thought it well to append it in this place.

"Our Father: 0 most holy Creator, our Redeemer, our Saviour, our Comforter. Which art in Heaven, in the angels, in the saints, illuminating them with the knowledge of Thyself, for Thou, 0 Lord, art Light, inflaming them with Thy Divine love; for Thou, Lord, art love, dwelling in them and filling them with blessing; for Thou, 0 Lord, art the chief and everlasting good, from whom are all, and without whom is no good. Hallowed be Thy name: that we may have a clear knowledge of Thee, that we may know the breadth of Thy kindness, the length of Thy promises, the height of Thy majesty, and the depth of Thy judgments. Thy kingdom come: that Thou mayest reign in us by Thy grace, and make us to come to Thy kingdom, where there is the open vision of Thee, and where Thy love is perfected and where Thy company and the fruition of Thee are everlasting; that we may love Thee with all our heart, by ever meditating upon Thee, by always desiring Thee with all our soul, by directing all our intentions to Thee, and by seeking Thy honour in all things, and by obediently corresponding to Thy love with all our strength, and with all the faculties of our souls and bodies, and by loving our neighbours as ourselves, by drawing all men unto Thy love with all our might, by rejoicing in others' prosperity as though it were our own, and suffering with them in adversity, and by giving no offence to any one. Give us this day our daily bread: give us this day Thy beloved Son, our Lord Jesus Christ, in memory, in understanding, in reverence for the love which He had towards us, and of the things which He has done, spoken, and suffered for us. And forgive us our debts, through Thy mercy, and the unspeakable virtue of the Passion of Thy well-beloved Son, our Lord Jesus Christ, and the merits and the intercessions of the Blessed Virgin Mary and all the elect. As we forgive them that trespass against us: and because we do not fully forgive, do Thou, 0 Lord, cause us perfectly to forgive, that we may love our enemies as ourselves, and devoutly intercede for them, that we may render evil for evil unto no man, but strive to be profitable unto all in Thee. And lead us not into temptation: either secret or open, sudden or habitual. But deliver us from evil: past, present and to come. Amen, freely and spontaneously." Thus was S. Francis accustomed to say, Our Father, at all the hours.

For if ye forgive men their trespasses (Gr. άμαρτίας, i.e., offences against you) . . . will also forgive you. If, that is, ye fulfil the other things which are required, viz., contrition and confession.

The Gloss has, "God has placed it in our power, either to provoke His judgment against us or to make His sentence merciful. This only does the judge require of us, that such as we would that He should be to us, we should show ourselves to our brethren."

Moreover, when ye fast, &c. Christ has taught the way to pray, He now teaches how to fast, because prayer without fasting is weak, as S. Chrysostom says. He teaches that it should be in earnest, and in secret, not with the object of pleasing men but God. For sad, the Greek has σκυθρωτοὶ, i.e., with a severe and lowering countenance, which is in opposition to being ίλαροὶ, or pleasant and joyful; σκυθρωποὶ is derived from σκυθροὶ, sad, disagreeable, and ώπα, the face.

Disfigure, Gr. α̉φανίζουσι, which S. Jerome translates by demoliuntur, S. Hilary by conficiunt, and S. Chrysostom by corrupt; others better, obscure their faces, i.e., by affecting, putting on severity, pallor, sadness of countenance. Others translate labefaciant, obliterant, perdunt, and velut e medio tollunt: i.e., make their face as it were not to appear, which the Vulgate represents by exterminate. For α̉φάνιζειν is, to make to vanish, to take the face out of sight, as those who use varnish; such are they who by a pretended emaciation and sorrowful pallor feign sanctity. Such are hypocrites, as the scribes were. Hear S. Jerome, "Exiles exterminantur, who are sent away extra terminos, beyond the boundaries of their country." Then he explains exterminate by demoliuntur. "The hypocrite demolishes his countenance that he may feign sadness: and when perchance his mind is joyful he may carry grief in his face."

But thou . . . Father in secret. Who hides His essence and His majesty, and who is as much in secret as in public places, and who sees as clearly the hidden things of the heart as the manifest things of our works.

It was a practice with the inhabitants of Palestine, in common with other Orientals, on holy days and other joyful occasions, especially at feasts, to anoint and wash the face, both for purposes of refreshment, for beauty, and for a sweet smell. Palestine being a very hot country the climate occasions profuse perspiration. They wash the face then to wipe away the perspiration, and anoint to banish unpleasant odours. This is clear from Rth_3:3, Judith 10:3, 2Sa_12:20, Luk_7:46. When the Magdalene anointed Christ the house was filled with the odour of the ointment. (John xii. 3.) Therefore in times of affliction and mourning they abstained from anointing and washing.

Observe here a catachresis, similar to that in chap. iii. 6, and elsewhere. For Christ does not here command any actual anointing, but joyfulness and the putting away all outward signs of fasting. Anoint thine head, i.e., be joyful, and present the appearance of hilarity, as though thou wert anointed with oil, which is the symbol and the cause of gladness, according to the words "That he may make his face joyful with oil." (Psa_104:15) Yea, that thou shouldst so conceal thy fasting, as to put on the symbol of feasting, namely, anointing and washing. Thus S. Jerome. With this agrees that golden saying of S. Syncletica, preserved in the Lives of the Fathers, "As a treasure manifested is quickly spent, so virtue which is made known, or becomes public, is destroyed. For as wax rnelteth at the face of the fire so does a soul become worthless by praise, and lose the vigour of its virtues."

Lay not up, &c. Gr. Treasure not for yourselves treasures. Christ here shows which are the true riches, and which the falsethe true, heavenly; the false, earthly. Note the three modes of corruption. The moth corrupts garments; rust, gold and silv

Ver. 25.Wherefore I say unto you, &c. For your life, Vulg., anima, "for your soul." For it has need of food, not strictly speaking, but that it may be kept in the body, and animate the body. And again, in the soul resides all sense of food, all taste of and pleasure in it. For the soul, i.e., for the life, as S. Augustine says, because the soul is the cause of life.

For, take no thought, the Greek has μὴ μεριμνα̃τε, take no anxious thought, lest, through care, ye be troubled with anxiety and distress; for the desire of gathering wealth divides the mind, and distracts it with various cogitations, cares, and anxieties, and as it were cuts it in twain. Christ, then, does not forbid provident diligence and labour in procuring the necessaries of life for ourselves and those who belong to us, as the Euchitæ maintained, who wished to pray always without working, against whom S. Augustine wrote a book, On the Work of Monks. But Christ forbids anxious, untimely, fearful solicitude, care that distrusts God, a heart grovelling in the earth, and distracted from the service of God.

And in order that He may remove it from us, He gives us seven reasons or arguments against it. The 1st is in this verse in the words which immediately follow; this reason is from the care which God has of our bodies. The 2nd reason is drawn from the birds, for whom God cares and whom He feeds. The 3rd, in

ver. 27, from the uselessness of all our care without God. The 4th, in

ver. 28, from the lilies and the grass, which God clothes and adorns. 5th, in

ver. 31, because such a care is fit only for pagans, not for Christians. 6th, in

ver. 32, because God knows all things, and it pertains to His providence to provide us sustenance, that He should add food to those who seek the kingdom of God. The 7th,

ver. 34, because sufficient unto the day is the evil thereof. So many arguments does Christ use, because by far the greater part of mankind labour under this undue anxiety about providing food and raiment for themselves and their families, which is a great misery, and more than asinine toil.

Is not the life, &c. This is the first reason drawn from a minor to a major probability, as though He said, "God who gave us our souls and bodies, yea, created them out of nothing, and who continually, as it were, recreates them, He surely will give those things which are less, as food and clothes, without which the body cannot subsist. As S. Chrysostom says, "When God is our Feeder, there is no need to be anxious, for 'the rich have wanted, and suffered hunger, but they that seek after the Lord shall want no manner of thing that is good.'" (Ps. xxxiv. Vulg.)

Behold the fowls of the air, &c. Are ye not much better than they? Gr. μα̃λλον διαφέρετε αυ̉τω̃ν. Are ye not very different from them? This is the second argument. If God feeds the irrational birds, who are not anxious about their living, and gives them corn and food which they have not laboured for, how much more will He feed you, who are reasoning men, created after His Image, you who are His sons and heirs, and redeemed with the Blood of Christ. He compares men not to the oxen of the earth, but to the birds of heaven, to teach them that they ought to be heavenly, and be like birds, and fly away in spirit from earth to heaven, and expect from God necessary food both for their souls and bodies. For the birds are contented with provision for the day, and are not anxious about to-morrow, but rest calmly on Gods providence, and give up their leisure time to flight and song. "Christ," says S. Chrysostom, "might have brought forward the examples of Moses, Elias, John, who were not anxious about their food, but He preferred to take the irrational birds, that He might the more deeply impress His hearers." For why cannot men do what birds do? Why should men be anxious when birds are not?

S. Francis had a wonderful delight in birds, especially in larks, and used to invite them to sing the praises of God. So a little after his death, some larks came and assisted at his funeral. In a vast multitude they flew to the roof of the house in which his body lay, and circling around it with gladness more than common, they celebrated the praise and glory of the Saint. He was accustomed to compare the brethren of his Order to larks, and to exhort them to imitate them. "For the lark," he said, "has a crest like a cap. So also the Friars minor wear a cowl, or hood, to put them in mind that they ought to imitate the humility and innocence of boys, who hide their faces in their caps. 2. The lark is of an ashen colour, and the frock of the brethren is of an ashen grey, to put them in mind of the saying of God to the first-formed man, "Remember that thou art dust, or ashes, and unto ashes thou shalt return." 3. Larks live in poverty without anxiety, they pluck the grains which the earth affords; so also the brethren profess poverty; they live by begging, without care, placing their hope of a harvest in the providence of God and the charity of the faithful. 4. Larks, as soon as they have found a grain and eaten it, are borne by a direct flight aloft towards heaven, that they may shun the eyes of beholders, singing as they fly, and returning thanks to God, the Parent and Nourisher of all creatures. The brethren do the same, "for man hath eaten angels' food," i.e., bread asked of alms. And the angels incite those who are rich to give the brethren bread when they beg. Lastly, larks are called in Latin, alaudæ, from laus, praise, because they praise God by their constant songs. So also the brethren despise earthly things, and seek for heavenly, because they are strangers on earth, and citizens of heaven, and they know they have been called by God for this object, that they may praise Him perpetually with psalmody, by preaching and by a holy life. (See Luke Wadding, in Annal. Minor. A. C. 1226, num. 39 et alii.) Listen to S. Ambrose (Serm. in c. 1. Malachi): "The birds," he says, "give thanks for worthless food, wilt thou banquet on the most precious feasts and be ungrateful? Who then that has the feeling of a man should not blush to close the day without the singing of psalms, when the birds themselves manifest their exceeding gladness by the melody of their hymns? And who would not sound His praises in spiritual songs, whose praises the birds pronounce with their modulated notes? Imitate, then, my brother, the tiny birds by giving thanks to thy Creator every morning and evening. And if thou hast greater devotion, then imitate the nightingale for whom the day is not long enough to sing praise, but makes sweet the night watches by her melody. So do thou, passing the day in giving thanks and praise, add to this employment the hours of the night."

Which of you by taking thought, Gr. μεριμνω̃ν, i.e., being solicitous, anxiously thoughtful, or careful. This is Christ's third argument against cares. "If the thought and solicitude and labour be utterly vain, by which a man would wish to devise some plan whereby he might add one cubit to his stature, so that he should be higher or taller, yea though he should cogitate for a thousand years, and torment himself by devising plans, he would never accomplish it; how much more vain is that anxious care by which men strive to prolong life by anxiety and their own pains. For as it is the office of God alone to increase the body which He has created, and make it attain its proper stature, so much more is it His by His fatherly providence, to preserve and lengthen out to its appointed end the life which he has given, and supply it with necessary food."

Euthymius here takes notice that a cubit is spoken of because a cubit is the proper measurement for a man's height. For every properly proportioned man is four cubits in height, and four in width; that is, when his arms are extended from his shoulders. This extension of the arms is the measure of every man's stature. And thus man is found to be four-square, that is to say, as broad as he is long; to teach him to be four-sided and solid in constancy and virtue.

Vers. 28, 29.And why take ye thought for raiment? &c. This is the fourth argument, drawn from the beauty of lilies. He intimates that as lilies grow, and are nourished, they are clothed in their petals as with raiment. The beauty, fragrance, grace, and elegance with which God adorns lilies are very wonderful. (See Pliny, lib. 21, c. 5.)

Christ makes mention of lilies in connection with Solomon's robe, or cloak, because it was of a shining white colour, and ornamented with flowers of lilies, worked or embroidered upon it with a needle, and vying with lilies in its beauty. Such was the nature of the robes worn by kings and princes. Hear Pausanias (in Eliacis, lib. 5); where he describes an image of Jupiter: "Besides other things, he had a pallium of cloth of gold, on which were embroidered animals of many kinds, but especially lilies." (See Pineda, lib. 6 de rebus Salomonis, c. 5.)

Anagogically, lilies and vestments embroidered with lilies represent the robe of glory and immortality with which Christ shall clothe His elect in heaven. Wherefore, Ps. xlv. is entitled, For Lilies, or For those who shall be changed, viz., from death to immortality, from misery to glory. Wherefore Hilary says that by the lilies which neither toll nor spin, the brightness of the heavenly angels is signified, upon whom, in a manner surpassing the erudition of human learning, the brightness of glory has been placed by God. And since, in the Resurrection, all the saints shall be like the angels, He desires us to hope for the robe of glory after the fashion of angelic splendour.

Moreover how lovely lilies are, and how they adorn princes at their nuptials, especially Solomon and Christ, and how greatly Solomon delighted in them is plain from his Song of Songs, where he often says of the bridegroom, "He feedeth among lilies." And again, "I am the flower of the field, and the lily of the valleys." (Vulg.).

Now Christ prefers the loveliness of lilies to the garments of Solomon, which were made of silver tissue, embroidered with lilies, because they being natural surpass all the elegance of art, which is nothing more than an imitation and adumbration of reality. For art is, as it were, the ape of nature, and as much as a shadow is surpassed by the reality which causes it, so much is nature superior to art. As S. Jerome says, "What silk, what regal purple, what figures of embroidery, can be compared to flowers? What is as red as a rose? What is as fair as a lily? And that the purple of the violet is surpassed by no marine shell-fish is the judgment of the eye rather than of speech."

Tropologically, lilies are virgins, who, by increasing in virtues, grow in God, and are clothed with the garments of grace now and of glory hereafter. Whence it is said in Song, "As the lily among thorns, so is my love among the daughters."

For if God so clothe, &c. To the beautiful lilies he adds the humble grass and hay for greater emphasis. The Greek is χόρτον, herb or grass. "If God clothe the grass in the fields with such greenness, with such fair blades and germs, which to-day is green and to-morrow is cut down and dry, and becomes hay, and is cast into the oven or furnace to heat it that it may bake bread, how much more will He clothe you, who are believing men, and His own sons and friends? You, I say, who, without any reason, are of little faith in the providence of God?" Observe that by this rebuke Christ shows that the common anxiety about food, and raiment is born of distrust in Divine providence. For if men thoroughly trusted in it they would not be so anxious, but would securely rest upon it. And then, with moderate labour and trusting in Him, God would provide them with all needful things.

Ver. 31.For after all these things do the Gentiles seek. This is the fifth argument, that anxiety about these earthly things is the mark of a Pagan, and does not become Christians, who believe in the providence of God, yea, who feel and experience it every day.

For your heavenly Father knoweth, &c. The sixth argument. God truly knows what ye have need of in the way of food and clothes; He sees and beholds your wants, because He is God. Therefore He will provide for them, because He loves you as His children, for He is your Father, and He is able to provide, because He is your Heavenly and Almighty Father. Why then do ye not roll off all your care upon Him? For He both knows and is willing and able to succour your necessity. Christ adds in Luk_11:29, Neither be ye of doubtful mind. Gr. μὴ μετεωρίζεσθε, on which see what I have there said. Whence S. Francis was wont to give his brethren no other provision for a journey than the words of the Psalmist, "Cast thy care upon the Lord, and he will nourish thee." (Psa_45:22.) Where for care the Hebrew has jehabcha, which the Chaldee renders, thy hope; S. Jerome, thy love; Vatablus, thy weight, thy burden, i.e., thy solicitudes, thine anxieties, thy troubles, thy poverty, and whatever burdens thee and weighs thee down. The Roman Psalter has, thy cogitation. The root of the word is יהב yahab, signifying the desire of one who asks, whatever stirs and draws out thy anxious prayer. And He shall nourish thee. The Hebrew is, shall sustain, shall perfect, shalt take care of thee. S. Peter says, "Casting all your care upon Him, for He careth for you." And S. Paul writes to the Philippians, "Be careful for nothing, but in all prayer and supplication with giving of thanks, let your requests be made known unto God." See what is there said. We have a narrow mind, slender shoulders, a little strength. But God has the far-reaching eyes of His providence, and corresponding shoulders. For He is the true Atlas, who sustains heaven and earth upon His shoulders.

Ver. 33.Seek ye therefore . . . all those things shall be added. Gr. προσθήσεται, shall be set before you, as SS. Cyprian and Augustine read, as bread and meat are set before a hungry beggar in a rich man's house. First, not so much in time as in dignity says S. Augustine, in estimation and appreciation. Seek chiefly and above all things the kingdom of God, esteem it above all other things, count it as of highest value, but count temporal goods of small worth, and as only to be sought after in subordination to the kingdom of God, as things which are added by God, overweight, so to say, so far, that is, as they conduce to our real good.

Wherefore they err who say:

"0 citizens, 0 citizens, first money get,

Then, after that, on virtue's crown your hearts be set."

Such is the error of those who at this day seek after and procure rich appointments, benefices, dignities, bishoprics, with all diligence, but think little of the responsibility and their own capabilities, and little of their own eternal salvation. The kingdom of God, i.e., His heavenly kingdom, eternal glory and happiness, and His righteousness, viz., the means which lead us to the kingdom of God, such as God's grace, virtue, good and righteous works, by which we become righteous, or more just before God, works which God has prescribed and commanded that we should do them.

All these things shall be added. Therefore they are not the reward of good works, for this is wholly kept for us in heaven, says S. Augustine, but they shall be added as overweight, a little trifling addition to the infinite reward.

Take therefore no thought for the morrow, i.e., for time future. The seventh argument, Leave for the morrow, i.e., for the time to come, the care and anxiety of the morrow. Why do ye wish to be anxious and wretched before the time? For even though to-day ye summon to you to-morrow's cares, to-morrow will, on that account, bring you not one care the less. Let therefore each care be kept for its own time, to-day's for to-day, to-morrow's for tomorrow; thus solicitude being divided into parts will be diminished, will become lighter, and will be borne more easily. Verily if a soul when it enters a human body could see all the poverty, pain and trouble and anguish, which in a lifetime, day after day, minute after minute, it would suffer, it would shudder and despair, and would not enter the body. Wherefore God hides from us the afflictions which we shall have to undergo, that we may take them day by day, and so sustain them. Wisely does S. Chrysostom say in this passage, "Far be it from us that the cares of another day should bruise us. For thou knowest not that thou shalt behold the dawning of that day on account of which thou tormentest thyself with anxiety." And "What does it profit to care about future contingencies which, it may be, will never happen?"

Similarly the poet sings

"Thou knowest not what the late eventide may bring."

And the Psalmist says, "Day unto day uttereth a word, and night unto night showeth knowledge." (Ps. xix. 3, Vulg.)

Christ here does not forbid all provision for future time, as for instance storing up the harvests of corn and wine and oil: for prudence and economy require this to be done: and this is what Joseph did so prudently in Egypt. (Gen. xli. 35.) Whence S. Anthony (apud Cassian. Collat. 2) says, that some who would keep nothing for to-morrow were deceived, and could not bring the task they had begun to a suitable end. Christ only forbids useless anxieties about the future, unseasonable cares, as when a man is anxious about those things the care of which does not, according to right reason, pertain to present but to future time.

Solicitude then is of two kinds, the first moderate and business-like, such as right reason dictates ought to be employed for such or such an affair or business: this is laudable and needful, with all prudence and virtue. The other is immoderate, vain, and unbecoming, by which a timid or covetous man vainly torments himself about future events which are altogether uncertain, and can neither be foreseen nor delayed. This sort of care which the Greeks call μεριμνα is anxious care, worry; and it is this which Christ forbids. Whence the Gloss says, "Not labour, or provident care, is forbidden, but anxiety which chokes the mind."

Sufficient unto the day is the evil thereof. That, is the day's trouble, care, affliction. Every day brings to man its own trouble and solicitude. The Greek is κακία, evil, badness. It is put here for κακώσις the bringing of evil, or afflicting. Thus Jacob said to Pharoah, "Few and evel," that is, miserable, "have been the days of the years of my pilgrimage." (Gen_47:9.) So, on the other hand, goodness or good, is to be taken for joyful, glad, pleasant, as Ps. cxxxiii., "Behold how good and joyful a thing it is, brethren, to dwell together in unity." Thus SS. Jerome, Chrysostom, Augustine, &c.  S. Chrysostom gives the reason, "That He may rebuke them more sharply, He has almost personified time itself, and introduced it as though itself afflicted by men, as though it cried out against them on account of the superfluous affliction which they impose upon it." Hear also S. Augustine: "Necessity He calls evil, because it is for a punishment: it pertains to mortality, which we have deserved by sin. When we see the servant of God providing for necessary things, we do not think he is acting contrary to the commandment of God. For the Lord, as an example, kept a bag. And in the Acts of the Apostles we read, that necessary things were provided for the future on account of the threatened famine. We are therefore not forbidden to provide, but to fight on account of those things."

"No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon."

The Lord had said above, that he that has a spiritual mind is able to keep his body free from sin; and that he who has not, is not able. Of this He here gives the reason, saying, "No man can serve two masters."

Otherwise; it had been declared above, that good things become evil, when done with a worldly purpose. It might therefore have been said by some one, I will do good works from worldly and heavenly motives at once. Against this the Lord says, "No man can serve two masters."

Or otherwise; in what had gone before He had restrained the tyranny of avarice by many and weighty motives, but He now adds yet more. Riches do not only harm us in that they arm robbers against us, and that they cloud our understanding, but they moreover turn us away from God’s service.

This He proves from familiar notions, saying, "No man can serve two masters;" two, He means, whose orders are contrary; for concord makes one of many. This is proved by what follows, "for either he will hate the one." He mentions two, that we may see that change for the better is easy. For if one were to give himself up in despair as having been made a slave to riches, namely, by loving them, he may hence learn, that it is possible for him to change into a better service, namely, by not submitting to such slavery, but by despising it.

Or; He seems to allude to two different kinds of servants; one kind who serve freely for love, another who serve servilely from fear. If then one serve two masters of contrary character from love, it must be that he hate the one; if from fear, while he trembles before the one, he must despise the other. But as the world or God predominate in a man’s heart, he must be drawn contrary ways; for God draws him who serves Him to things above; the earth draws to things beneath; therefore He concludes, "Ye cannot serve God and mammon."

"Mammon," - riches are so termed in Syriac. Let the covetous man who is called by the Christian name, hear this, that he cannot serve both Christ and riches. Yet He said not, he who has riches, but, he who is the servant of riches. For he who is the slave of money, guards his money as a slave; but he who has thrown off the yoke of his slavery, despenses them as a master.

By "mammon" is meant the Devil, who is the lord of money, not that he can bestow them unless where God wills, but because by means of them he deceives men.

Whoso serves "mammon," (that is, riches,) verily serves him, who, being for desert of his perversity set over these things of earth, is called by the Lord, "The prince of this world."

Or otherwise; who the two masters are He shews when He says, "Ye cannot serve God and mammon," that is to say, God and the Devil. "Either" then man "will hate the one, and love the other," namely, God; "or, he will endure the one and despise the other." For he who is mammon’s servant endures a hard master; for ensnared by his own lust he has been made subject to the Devil, and loves him not. As one whose passions have connected him with another man’s handmaid, suffers a hard slavery, yet loves not him whose handmaid he loves. But He said, "will despise," and not "will hate," the other, for none can with a right conscience hate God. But he despises, that is, fears Him not, as being certain of His goodness.

"Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?"

The Lord had taught above, that whoso desires to love God, and to take heed not to offend, should not think that he can serve two masters; lest though perhaps he may not look for superfluities, yet his heart may become double for the sake of very necessaries, and his thoughts bent to obtain them.

"Therefore I say unto you, Be not ye careful for your life what ye shall eat, or for your body what ye shall put on."

He does not hereby mean that the spirit needs food, for it is incorporeal, but He speaks according to common usage, for the soul cannot remain in the body unless the body be fed.

Or we may understand the soul in this place to be put for the animal life.

Some manuscripts, add here, "nor what ye shall drink." (ed. note, b: vid. Exod. xv. 34. and infra v. 31. The clause is also omitted by other versions, by Erasmus, Mill, and Bengel. Wetstein retains.) That which belongs naturally to all animals alike, to brutes and beasts of burden as well as to man, from all thought of this we are not freed. But we are bid not to be anxious what we should eat, for in the sweat of our face we earn our bread; the toil is to be undergone, the anxiety put away. This "Be not careful," is to be taken of bodily food and clothing; for the food and clothing of the spirit it becomes us to be always careful.

There are certain heretics called Euchitae (ed. note, c: The Euchites, who were so called from their profession of prayer, were properly fanatical Monks of the fourth and following centuries, but their name is often taken as synonymous with Mystics. They were of oriental origin, and disparaged, if not denied, the efficacy of Baptism.), who hold that a monk may not do any work even for his support; who embrace this profession that they may be freed from necessity of daily labour.

For they say the Apostle did not speak of personal labour, such as that of husbandmen or craftsmen, when he said, "Who will not work, neither let him eat." [ hes 3:10 ] For he could not be so contrary to the Gospel where it is said, "Therefore I say unto you, Be not careful." Therefore in that saying of the Apostle we are to understand spiritual works, of which it is elsewhere said, "I have planted, Apollos watereth." [ 1Co 3:3 ]

And thus they think themselves obedient to the Apostolic precept, interpreting the Gospel to speak of not taking care for the needs of the body, and the Apostle to speak of spiritual labour and food. First let us prove that the Apostle meant that the servants of God should labour with the body. He had said, "Ye yourselves know how ye ought to imitate us in that we were not troublesome among you, nor did we eat any man’s bread for nought; but travailing in labour and weariness day and night, that we might not be burdensome to any of you. Not that we have not power, but that we might offer ourselves as a pattern to you which ye should imitate. For when we were among you, this we taught among you, that if a man would not work, neither should he eat."

What shall we say to this, since he taught by his example when he delivered in precept, in that he himself wrought with his own hands. This is proved from the Acts [ Act 18:3 ], where it is said, that he abode with Aquila and his wife Priscilla, "labouring with them, for they were tent-makers."

And yet to the Apostle, as a preacher of the Gospel, a soldier of Christ, a planter of the vineyard, a shepherd of his flock, the Lord had appointed that he should live of the Gospel, but he refused that payment which was justly his due, that he might present himself an example to those who exacted what was not due to them. Let those hear this who have not that power which he had; namely, of eating bread for nought, and only labouring with spiritual labour. If indeed they be Evangelists, if ministers of the Altar, if dispensers of the Sacraments, they have this power.

Or if they had in this world possessions, whereby they might without labour have supported themselves, and had on their turning to God distributed this to the needy, then were their infirmity to be believed and to be borne with. And it would not import whatever place it was in which he made the distribution, seeing there is but one commonwealth of all Christians.

But they who enter the profession of God’s service from the country life, from the workman’s craft, or the common labour, if they work not, are not to be excused. For it is by no means fitting that in that life in which senators become labourers, there should labouring men become idle; or that where lords of farms come having given up their luxuries, there should rustic slaves come to find luxury.

But when the Lord says, "Be not ye careful," He does not mean that they should not procure such things as they have need of, wherever they may honestly, but that they should not look to these things, and should not for their sake do what they are commanded to do in preaching the Gospel; for this intention He had a little before called the eye.

Or we may connect the context otherwise; When the Lord had inculcated contempt of money, that none might say, How then shall we be able to live when we have given up our all? He adds, "Therefore I say unto you, Take no thought for your life."

That is, Be not withdrawn by temporal cares from things eternal.

The command is therefore, "not to be anxious what we shall eat." For it is also commanded, that in the sweat of our face we must eat bread. Toil therefore is enjoined, carking forbidden.

Bread may not be gained by carefulness of spirit, but by toil of body; and to them that will labour it abounds, God bestowing it as a reward of their industry; and is lacking to the idle, God withdrawing it as punishment of their sloth. The Lord also confirms our hope, and descending first from the greater to the less, says, "Is not the life more than meat, and the body than raiment?"

He who has given the greater, will He not also give the less? Pseudo-Chrysostom: For had He not willed that which was should be preserved, He had not created it; but what He so created that it should be preserved by food, it is necessary that He give it food, as long as He would have it to be preserved.

Otherwise; Because the thoughts of the unbelievers were ill-employed respecting care of things future, cavilling concerning what is to be the appearance of our bodies in the resurrection, what the food in the eternal life, therefore He continues, "Is not the life more than food?" He will not endure that our hope should hang in care for the meat and drink and clothing that is to be in the resurrection, lest there should be affront given to Him who has given us the more precious things, in our being anxious that He should also give us the lesser.

"Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?27. Which of you by taking thought can add one cubit unto his stature?"

Having confirmed our hope by this arguing from the greater to the less, He next confirms it by an argument from less to greater, "Behold the fowls of the air, they sow not, neither do they reap."

Some argue that they ought not to labour, because the fowls of the air neither sow nor reap. Why then do they not attend to that which follows, "neither gather into barns? Why do they seek to have their hands idle, and their storehouses full? Why indeed do they grind corn, and dress it? For this do not the birds.

Or even if they find men whom they can persuade to supply them day by day with victuals ready prepared, at least they draw water from the spring, and set on table for themselves, which the birds do not. But if neither are they driven to fill themselves vessels with water, then have they gone one new step of righteousness beyond those who were at that time at Jerusalem, [ Act 11:29 ] who of corn sent to them of free gift, made, or caused to be made, loaves, which the birds do not. But not to lay up any thing for the morrow cannot be observed by those, who for many days together withdrawn from the sight of men, and suffering none to approach to them, shut themselves up, to live in much fervency of prayer.

What? will you say that the more holy men become, the more unlike the birds of the air in this respect they become? What He says respecting the birds of the air, He says to this end, that none of His servants should think that God has no thought of their wants, when they see Him so provide even for these inferior creatures. Neither is it not God that feeds those that earn their bread by their own labour; neither because God hath said, "Call upon me in the day of trouble, and I will deliver thee," [ Psa 50:15 ] ought the Apostle therefore not to have fled, but to have remained still to have been seized, that God might save him as He did the Three Children out of the midst of the fire.

Should any object in this sort to the saints in their flight from persecution, they would answer that they ought not to tempt God, and that God, if He pleased, would so do to deliver them as He had done Daniel from the lions, Peter from prison, then when they could no longer help themselves; but that in having made flight possible to them, should they be saved by flight, it was by God that they were saved. In like manner, such of God’s servants as have strength to earn their food by the labour of their hands, would easily answer any who should object to them this out of the Gospel concerning the birds of the air, that they neither sow nor reap; and would say, If we by sickness or any other hindrance are not able to work, He will feed us as He feeds the birds, that work not. But when we can work, we ought not to tempt God, seeing that even this our ability is His gift; and that we live here we live of His goodness that has made us able to live; He feeds us by whom the birds of the air are fed; as He says, "Your heavenly Father feedeth them. Are not ye of much greater value?"

Ye are of more value, because a rational animal, such as man is, is higher in the scale of nature than an irrational, such as are the birds of the air.

Indeed a higher price is often given for a horse than a slave, for a jewel than for a waiting maid, but this not from reasonable valuation, but from the need of the person requiring, or rather from his pleasure desiring it.

For God created all animals for man, but man for himself; therefore by how much the more precious is the creation of man, so much the greater is God’s care for him. If then the birds without toiling find food, shall man not find, to whom God has given both knowledge of labour and hope of fruitfulness?

There be some who, seeking to go beyond the limits of their fathers, and to soar into the air, sink into the deep and are drowned. These will have the birds of the air to mean the Angels, and the other powers in the ministry of God, who without any care of their own are fed by God’s providence.

But if this be indeed as they would have it, how follows it, said to men, "Are not ye of more worth than they?" It must be taken then in the plain sense; If birds that today are, and tomorrow are not, be nourished by God’s providence, without thought or toil of their own, how much more men to whom eternity is promised!

It may be said, that under the name of birds, He exhorts us by the example of the unclean spirits, to whom, without any trouble of their own in seeking and collecting it, provision of life is given by the power of the Eternal Wisdom. And to lead us to refer this to the unclean spirits, He suitably adds, "Are not ye of much more value than they?" Thus shewing the great interval between piety and wickedness.

He teaches us not only by the instance of the birds, but adds a further proof, that to our being and life our own care is not enough, but Divine Providence therein works; saying, "Which of you by taking thought can add one cubit to his stature?"

For it is God who day by day works the growth of your body, yourself not feeling it. If then the Providence of God works thus daily in your very body, how shall that same Providence withhold from working in necessaries of life? And if by taking thought you cannot add the smallest part to your body, how shall you by taking thought be altogether saved?

Or it may be connected with what follows it; as though He should say, It was not by our care that our body was brought to its present stature; so that we may know that if we desired to add one cubit to it, we should not be able. Leave then the care of clothing that body to Him who made it to grow to its present stature.

Otherwise; As by the example of the spirits He had fixed our faith in the supply of food for our lives, so now by a decision of common understanding He cuts off all anxiety about supply of clothing. Seeing that He it is who shall raise in one perfect man every various kind of body that ever drew breath, and is alone able to add one or two or three cubits to each man’s stature; surely in being anxious concerning clothing, that is, concerning the appearance of our bodies, we offer affront to Him who will add so much to each man’s stature as shall bring all to an equality.

But if Christ rose again with the same stature with which He died, it is impious to say that when the time of the resurrection of all shall come, there shall be added to His body a bigness that it had not at His own resurrection, (for He appeared to His disciples with that body in which He had been known among them,) such that He shall be equalled to the tallest among men.

If again we say that all men’s bodies, whether tall or short, shall be alike brought to the size and stature of the Lord’s body, then much will perish from many bodies, though He has declared that "not a hair shall fall." It remains therefore that each be raised in his own stature - that stature which he had in youth, if he died in old age; if in childhood that stature to which he would have attained had he lived. For the Apostle says not, ’To the measure of the stature,’ but, "To the measure of the full age of Christ." [ Eph 4:13 ] For the bodies of the dead shall rise in youth and maturity to which we know that Christ attained. (ed. note: Hence the Roman Catholics teach that "men shall rise at a perfect age, which is thirty three;" vid. Bp. Doyle’s Christian Doctrine.)

"And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:29. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.30. Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?"

Hom., xxii: Having shewn that it is not right to be anxious about food, He passes to that which is less; (for raiment is not so necessary as food;) and asks, "And why are ye careful wherewith ye shall be clothed?" He uses not here the instance of the birds, when He might have drawn some to the point, as the peacock, or the swan, but brings forward the lilies, saying, "Consider the lilies of the field." He would prove in two things the abundant goodness of God; to wit, the richness of the beauty with which they are clothed, and the mean value of the things so clothed with it.

The things instanced are not to be allegorized so that we enquire what is denoted by the birds of the air, or the lilies of the field; they are only examples to prove God’s care for the greater from His care for the less.

For lilies within a fixed time are formed into branches, clothed in whiteness, and endowed with sweet odour, God conveying by an unseen operation, what the earth had not given to the root. But in all the same perfectness is observed, that they may not be thought to have been formed by chance, but may be known to be ordered by God’s providence. When He says, "They toil not," He speaks for the comfort of men; "Neither do they spin," for the women.

He forbids not labour but carefulness, both here and above when He spoke of sowing.

And for the greater exaltation of God’s providence in those things that are beyond human industry, He adds, "I say unto you, that Solomon in all his glory was not arrayed like one of these."

For, in sooth, what regal purple, what silk, what web of divers colours from the loom, may vie with flowers? What work of man has the red blush of the rose? the pure white of the lily? How the Tyrian dye yields to the violet, sight alone and not words can express.

As widely as truth differs from falsehood, so widely so our clothes differ from flowers. If then Solomon, who was more eminent than all other kings, was yet surpassed by flowers, how shall you exceed the beauty of flowers by your garments? And Solomon was exceeded by the flowers not once only, or twice, but throughout his whole reign; and this is that He says, "In all his glory;" for no one day was he arrayed as are the flowers.

Or the meaning may be, that Solomon though he toiled not for his own raiment, yet he gave command for the making of it. But where command is, there is often found both offence of them that minister, and wrath of him that commands. When then any are without these things, then they are arrayed as are the lilies.

Or; By the lilies are to be understood the eminences of the heavenly Angels, to whom a surpassing radiance of whiteness is communicated by God. "They toil not, neither do they spin," because the angelic powers received in the very first allotment of their existence such a nature, that as they were made so they should ever continue to be; and when in the resurrection men shall be like unto Angels, He would have them look for a covering of angelic glory by this example of angelic excellence.

If God then thus provides for the flowers of the earth which only spring up, that they may be seen and die, shall He overlook men whom He has created not to be seen for a time, but that they should be for ever?

Tomorrow in Scripture is put for time future in general. Jacob says, "So shall my righteousness answer for me tomorrow." [ Gen 30:33 ] And in the phantasm of Samuel, the Pythoness says to Saul, "Tomorrow shalt thou be with me." [ 1Sa 28:28 ]

Some copies have "into the fire," or, "into an heap," which has the appearance of an oven.

He calls them no more lilies, but "the grass of the field," to shew their small worth; and adds moreover another cause of their small value; "which today is." And He said not, "and tomorrow is not," but what is yet greater fall, "is cast into the oven." In that He says "How much more you," is implicitly conveyed the dignity of the human race, as though He had said, You to whom He has given a soul, for whom He has contrived a body, to whom He has sent Prophets and gave His Only-begotten Son.

He says, "of little faith," for that faith is little which is not sure of even the least things.

Or, under the signification of grass the Gentiles are pointed to. If then an eternal existence is only therefore granted to the Gentiles, that they may soon be handed over to the judgment fires; how impious it is that the saints should doubt of attaining to eternal glory, when the wicked have eternity bestowed on them for their punishment.

Spiritually, by the birds of the air are meant the Saints who are born again in the water of holy Baptism; (ed. note: Vid. the Breviary Hymn, Magnae Deus Potentiae) and by devotion raise themselves above the earth and seek the skies. The Apostles are said to be of more value than these, because they are the heads of the Saints.

By the lilies also may be understood the Saints, who without the toil of legal ceremonies pleased God by faith alone; of whom it is said, "My Beloved, who feedeth among the lilies." [ Cant 2:16 ] Holy Church also is understood by the lilies, because of the whiteness of its faith, and the odour of its good conversation, of which it is said in the same place, "As the lily among the thorns."

By the grass are denoted the unbelievers, of whom it is said, "The grass hath dried up, and the flowers thereof faded." [ Isa 40:7 ]

By the oven eternal damnation; so that the sense be, If God bestows temporal goods on the unbelievers, how much more shall He bestow on you eternal goods!

"Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?32. (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.33. But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you."

Having thus expressly cut off all anxiety concerning food and raiment, by an argument drawn from observation of the inferior creation, He follows it up by a further prohibition; "Be not ye therefore careful, saying, What shall we eat, what shall we drink, or wherewithal shall we be clothed?"

The Lord repeated this, that He might shew how highly necessary this precept is, and that He might inculcate it more strongly on our hearts.

It should be observed that He does not say, Do not ye seek, or be thoughtful for, food drink, and raiment, but "what ye shall eat, what ye shall drink, or wherewithal ye shall be clothed." Wherein they seem to me to be convicted, who, using themselves the usual food and clothing, require of those with whom they live either greater sumptuousness, or greater austerity in both.

There is also a further needless solicitude wherein men sin, when they lay by of produce or money more than necessity requires, and leaving spiritual things, are intent on these things, as though despairing of the goodness of God; this is what is forbidden; "for after all these things do the Gentiles seek."

Since their belief is that it is Fortune and not Providence that has place in human affairs, and think not that their lives are directed by God’s counsel, but follow the uncertain chance, they accordingly fear and despair, as having none to guide them. But he who believes that he is guided by God’s counsel, entrusts his provision of food to God’s hand; as it follows, "for your Father knoweth that ye have need of these things."

He said not ’God knoweth,’ but, "Your Father knoweth," in order to lead them to higher hope; for if He be their Father, He will not endure to forget his children, since not even human fathers could do so. He says, "That ye have need of all these things," in order that for that very reason, because they are necessary, ye may the more lay aside all anxiety. For he who denies his son bare necessaries, after what fashion is he a father? But for superfluities they have no right to look with the like confidence.

God did not gain this knowledge at any certain time, but before all time, without beginning of knowledge, foreknew that the things of the world would be, and among others, both what and when we should ask of Him.

As to what some say that these things are so many that they cannot be compassed by the knowledge of God; they ought with like reason to maintain further that God cannot know all numbers which are certainly infinite. But infinity of number is not beyond the compass of His understanding, who is Himself infinite.

Therefore if whatever is compassed by knowledge, is bounded by the compass of him that has the knowledge, then is all infinity in a certain unspeakable way bounded by God, because it is not incomprehensible by His knowledge.

That there is a Providence, is shewn by such signs as the following; The continuance of all things, of those things especially which are in a state of decay and reproduction, and the place and order of all things that exist is ever preserved in one and the same state; and how could this be done unless by some presiding power? But some affirm that God does indeed care for the general continuance of all things in the universe, and provides for this, but that all particular events depend on contingency.

Now there are but three reasons that can be alleged for God exercising no providence of particular events; either God is ignorant that it is good to have knowledge of particular things; or He is unwilling; or He is unable. But ignorance is altogether alien from blessed substance; for how shall God not know what every wise man knows, that if particulars were destroyed, the whole would be destroyed? But nothing prevents all individuals from perishing; when no power watches over them. If again, He be unwilling, this must be from one of two reasons; inactivity, or the meanness of the occupation. But inactivity is produced by two things; either we are drawn aside by some pleasure, or hindered by some fear, neither of which can be piously supposed of God. If they affirm that it would be unbecoming, for that it is beneath such blessedness to stoop to things so trifling, how is it not inconsistent that a workman overseeing the whole of any machine, leaves no part however insignificant without attention, knowing the whole is but made up of the parts, and thus pronounce God the Creator of all things to be less wise than craftsmen? But if it be that He is unable, then is He unable to bestow benefits on us. But if we are unable to comprehend the manner of special Providence, we have not therefore any right to deny its operation; we might as well say that, because we did not know the number of mankind, therefore there were no men.

Thus then let him who believes himself to be under the rule of God’s counsel, commit his provision into God’s hand; but let him meditate of good and evil, which if he do not, he will neither shun the evil, nor lay hold of the good.

Therefore it is added, "Seek ye first the kingdom of God, and his righteousness." The kingdom of God is the reward of good works; His righteousness is the way of piety by which we go to that kingdom. If then you consider how great is the glory of the Saints, you will either through fear of punishment depart from evil, or through desire of glory hasten to good. And if you consider that is the righteousness of God, what He loves, and what He hates, the righteousness itself will shew you His ways, as it attends on those that love it. And the account we shall have to render is not whether we have been poor or rich, but whether we have done well or ill, which is in our own power.

Or, He says "his righteousness," as though He were to say, ’Ye are made righteous through Him, and not through yourselves.’

The earth for man’s sin is accursed that it should not put forth fruit, according to that in Genesis, "Cursed is the ground in thy works;" [ Gen 3:17 ] but when we do well, then it is blessed. Seek righteousness therefore, and thou shalt not lack food. Wherefore it follows, "and all these things shall be added unto you."

To wit, these temporal goods which are thus manifestly shewn not to be such goods as those goods of ours for the sake of which we ought to do well; and yet they are necessary. The kingdom of God and His righteousness is our good which we ought to make our end.

But since in order to attain this end we are militant in this life, which may not be lived without supply of these necessaries, He promises, "These things shall be added unto you." That He says, "first," implies that these are to be sought second not in time, but in value; the one is our good, the other necessary to us.

For example, we ought not to preach that we may eat, for so we should hold the Gospel as of less value than our food; but we should therefore eat that we may preach the Gospel. But if we "seek first the kingdom of God and his righteousness," that is, set this before all other things, and seek other things for the sake of this, we ought not to be anxious lest we should lack necessaries; and therefore He says, "All these things shall be added unto you;" that is, of course, without being an hindrance to you: that you may not in seeking them be turned away from the other, and thus set two ends before you.

And He said not, Shall be given, but, "Shall be added," that you may learn that the things that are now, are nought to the greatness of the things that shall be.

But when we read that the Apostle suffered hunger and thirst, let us not think that God’s promises failed him; for these things are rather aids. That Physician to whom we have entirely entrusted ourselves, knows when He will give and when He will withhold, as He judges most for our advantage. So that should these things ever be lacking to us, (as God to exercise us often permits,) it will not weaken our fixed purpose, but rather confirm it when wavering.

"Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof."

Having forbid anxiety for the things of the day, He now forbids anxiety for future things, such a fruitless care as proceeds from the fault of men, in these words, "Be not ye anxious about the morrow."

Tomorrow in Scripture signifies time future, as Jacob in Genesis says, "Tomorrow shall my righteousness hear me." [ Gen 35:33 ] And in the phantasm of Samuel the Pythoness says to Saul, "Tomorrow shalt thou be with me." [ 1Sa 28:28 ]

He yields therefore unto them that they should care for things present, though He forbids them to take thought for things to come. For sufficient for us is the thought of time present; let us leave to God the future which is uncertain. And this is that He says, "The morrow shall be anxious for itself;" that is, it shall bring its own anxiety with it. "For sufficient for the day is the evil thereof." By evil He means here not that which is contrary to virtue, but toil, and affliction, and the hardships of life.

Nothing brings so much pain to the spirit as anxiety and cark. That He says, "The morrow shall be anxious for itself," comes of desire to make more plain what He speaks; to that end employing a prosopopeia of time, after the practice of many in speaking to the rude populace; to impress them the more, He brings in the day itself complaining of its too heavy cares. Has not every day a burden enough of its own, in its own cares? why then do you add to them by laying on those that belong to another day?

Otherwise; By "today" are signified such things as are needful for us in this present life; "Tomorrow" denotes those things that are superfluous. "Be not ye therefore anxious for the morrow," thus means, Seek not to have aught beyond that which is necessary for your daily life, for that which is over and above, i.e. Tomorrow, shall care for itself.

"Tomorrow shall be anxious for itself," is as much as to say, when you have heaped up superfluities, they shall care for themselves, you shall not enjoy them, but they shall find many lords who shall care for them. Why then should you be anxious about those things, the property of which you must part with?

"Sufficient for the day is its own evil," as much as to say, The toil you undergo for necessaries is enough, do not toil for things superfluous.

Or otherwise; Tomorrow is said only of time where future succeeds to past. When then we work any good work, we think not of earthly but of heavenly things. "The morrow shall be anxious for itself," that is, Take food and the like, when you ought to take it, that is when necessity begins to call for it.

"For sufficient for the day is its own evil," that is, it is enough that necessity shall compel to take these things; He calls it "evil," because it is penal, inasmuch as it pertains to our mortality, which we earned by sinning. To this necessity then of worldly punishment, add not further weight, that you may not only fulfil it, but may even so fulfil it as to shew yourself God’s soldier.

But herein we must be careful, that, when we see any servant of God endeavouring to provide necessaries either for himself, or those committed to his care, we do not straight judge him to sin against this command of the Lord in being anxious for the morrow. For the Lord Himself, to whom Angels ministered, thought good to carry a bag for example sake. And in the Acts of the Apostles it is written, that food necessary for life was provided for future time, at a time when famine threatened. What the Lord condemns therefore, is not the provision of these things after the manner of men, but if a man because of these things does not fight as God’s soldier.

This is further comprehended under the full meaning of the Divine words. We are commanded not to be careful about the future, because sufficient for our life is the evil of the days wherein we live, that is to say, the sins, that all our thought and pains be occupied in cleansing this away. And if our care be slack, yet will the future be careful for itself, in that there is held out to us a harvest of eternal love to be provided by God.

Behold here a fresh motive to detach you from the love of riches, or mammon. We cannot both serve God and the world, the flesh and the spirit, justice and sin. The ultimate end of action must be one, either for this or for the next life. (Haydock)

A prudent provision is not prohibited, but that over-solicitude which draws the soul, the heart, and its affections from God, and his sweet all-ruling providence, to sink and degrade them in empty pursuits, which can never fill the soul. (Haydock) --- Be not solicitous;[4] i.e. too solicitous with a trouble and anxiety of mind, as appears by the Greek. --- For your life; lit. for your soul, which many times is put for life. (Witham)

Greek: Me merimnate. It does not seem well translated, take no thought.

Why should the children of God fear want, when we behold the very birds of the air do not go unprovided? Moreover, what possible good can this anxiety, this diffidence procure them? Almighty God gives life and growth, which you cannot do with all your solicitude, however intensely you think. Apollo may plant, Paul may water, but God alone can give the increase. (1 Corinthians iii. 6.) Of how much greater consequence is it then to love and serve Him, and to live for Him alone! (Haydock)

"O ye of little faith;" that is, of little confidence in God and his providence. (Menochius)

It is not without reason that men are in such great fear and distress, when they are so blind as to imagine that their happiness in this life is ruled by fate. But such as know that they are entirely governed by the will of God, know also that a store is laid up for them in his hands. (St. John Chrysostom)

[5] Your Father knoweth; he does not say God knoweth, but your Father, to teach us to apply to him with greater confidence. (St. John Chrysostom) --- He that delivers himself entirely into the hands of God, may rest secure both in prosperity and adversity, knowing that he is governed by a tender Father. (St. Thomas Aquinas)

Et justitiam ejus, Greek: dikaiosunen autou, non Greek: autes, Dei, not Regni.

The morrow will bring with it cares enough, to occupy you in providing what will then be necessary for you. Christ does not prohibit all care about temporal concerns, but only what hinders us from seeking the kingdom of heaven in the first instance; or what makes us esteem more the things of this world, than those of the next. (Menochius) --- The affliction and labour which each day brings with it is a sufficient trial, nor ought we seek by our anxiety for labour and affliction before it arrive; for why should man forestall the evil day, which has not arrived, and perhaps may never arrive? But again, this does not prohibit us from making a provision for the morrow, for Jesus Christ does not say to us, provide not for the morrow, but, be not solicitous for to-morrow. (Estius, in different location) He who supplied our wants to-day, will supply them also to-morrow. The evil of the day is sufficient, without borrowing to-morrow's burden to increase the load. It is the curse of the envious and wicked to be self-tormented, whilst they who live by faith, can always rejoice in hope, the true balm of every Christian's breast, the best friend of all in distress.

19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21 For where your treasure is, there will your heart be also. 22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! 24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

Worldly-mindedness is as common and as fatal a symptom of hypocrisy as any other, for by no sin can Satan have a surer and faster hold of the soul, under the cloak of a visible and passable profession of religion, than by this; and therefore Christ, having warned us against coveting the praise of men, proceeds next to warn us against coveting the wealth of the world; in this also we must take heed, lest we be as the hypocrites are, and do as they do: the fundamental error that they are guilty of is, that they choose the world for their reward; we must therefore take heed of hypocrisy and worldly-mindedness, in the choice we make of our treasure, our end, and our masters.

I. In choosing the treasure we lay up. Something or other every man has which he makes his treasure, his portion, which his heart is upon, to which he carries all he can get, and which he depends upon for futurity. It is that good, that chief good, which Solomon speaks of with such an emphasis, Eccl. ii. 3 . Something the soul will have, which it looks upon as the best thing, which it has a complacency and confidence in above other things. Now Christ designs not to deprive us of our treasure, but to direct us in the choice of it; and here we have,

1. A good caution against making the things that are seen, that are temporal, our best things, and placing our happiness in them. Lay not up for yourselves treasures upon earth. Christ's disciples had left all to follow him, let them still keep in the same good mind. A treasure is an abundance of something that is in itself, at least in our opinion, precious and valuable, and likely to stand us in stead hereafter. Now we must not lay up our treasures on earth, that is, (1.) We must not count these things the best things, nor the most valuable in themselves, nor the most serviceable to us: we must not call them glory, as Laban's sons did, but see and own that they have no glory in comparison with the glory that excelleth. (2.) We must not covet an abundance of these things, nor be still grasping at more and more of them, and adding to them, as men do to that which is their treasure, as never knowing when we have enough. (3.) We must not confide in them for futurity, to be our security and supply in time to come; we must not say to the gold, Thou art my hope. (4.) We must not content ourselves with them, as all we need or desire: we must be content with a little for our passage, but not with all for our portion. These things must not be made our consolation ( Luke vi. 24 ), our good things, Luke xvi. 25 . Let us consider we are laying up, not for our posterity in this world, but for ourselves in the other world. We are put to our choice, and made in a manner our own carvers; that is ours which we lay up for ourselves. It concerns thee to choose wisely, for thou art choosing for thyself, and shalt have as thou choosest. If we know and consider ourselves what we are, what we are made for, how large our capacities are, and how long our continuance, and that our souls are ourselves, we shall see it is foolish thing to lay up our treasures on earth.

2. Here is a good reason given why we should not look upon any thing on earth as our treasure, because it is liable to loss and decay: (1.) From corruption within. That which is treasure upon earth moth and rust do corrupt. If the treasure be laid up in fine clothes, the moth frets them, and they are gone and spoiled insensibly, when we thought them most securely laid up. If it be in corn or other eatables, as his was who had his barns full ( Luke xii. 16, 17 ), rust (so we read it) corrupts that: Brosis — eating, eating by men, for as goods are increased they are increased that eat them ( Eccl. v. 11 ); eating by mice or other vermin; manna itself bred worms; or it grows mouldy and musty, is struck, or smutted, or blasted; fruits soon rot. Or, if we understand it of silver and gold, they tarnish and canker; they grow less with using, and grow worse with keeping ( Jam. v. 2, 3 ); the rust and the moth breed in the metal itself and in the garment itself. Note, Worldly riches have in themselves a principal of corruption and decay; they wither of themselves, and make themselves wings. (2.) From violence without. Thieves break through and steal. Every hand of violence will be aiming at the house where treasure is laid up; nor can any thing be laid up so safe, but we may be spoiled of it. Numquam ego fortunæ credidi, etiam si videretur pacem agere; omnia illa quæ in me indulgentissime conferebat, pecuniam, honores, gloriam, eo loco posui, unde posset ea, since metu meo, repetere—I never reposed confidence in fortune, even if she seemed propitious: whatever were the favours which her bounty bestowed, whether wealth, honours, or glory, I so disposed of them, that it was in her power to recall them without occasioning me any alarm. Seneca. Consol. ad Helv. It is folly to make that our treasure which we may so easily be robbed of.

3. Good counsel, to make the joys and glories of the other world, those things not seen that are eternal, our best things, and to place our happiness in them. Lay up for yourselves treasures in heaven. Note, (1.) There are treasures in heaven, as sure as there are on this earth; and those in heaven are the only true treasures, the riches and glories and pleasures that are at God's right hand, which those that are sanctified truly arrive at, when they come to be sanctified perfectly. (2.) It is our wisdom to lay up our treasure in those treasures; to give all diligence to make sure our title to eternal life through Jesus Christ, and to depend upon that as our happiness, and look upon all things here below with a holy contempt, as not worthy to be compared with it. We must firmly believe there is such a happiness, and resolve to be content with that, and to be content with nothing short of it. If we thus make those treasures ours, they are laid up, and we may trust God to keep them safe for us; thither let us then refer all our designs, and extend all our desires; thither let us send before our best efforts and best affections. Let us not burthen ourselves with the cash of this world, which will but load and defile us, and be liable to sink us, but lay up in store good securities. The promises are bills of exchange, by which all true believers return their treasure to heaven, payable in the future state: and thus we make that sure that will be made sure. (3.) It is a great encouragement to us to lay up our treasure in heaven, that there it is safe; it will not decay of itself, no moth nor rust will corrupt it; nor can we be by force or fraud deprived of it; thieves do not break through and steal. It is a happiness above and beyond the changes and chances of time, an inheritance incorruptible.

4. A good reason why we should thus choose, and an evidence that we have done so ( v. 21 ), Where your treasure is, on earth or in heaven, there will you heart be. We are therefore concerned to be right and wise in the choice of our treasure, because the temper of our minds, and consequently the tenor of our lives, will be accordingly either carnal or spiritual, earthly or heavenly. The heart follows the treasure, as the needle follows the loadstone, or the sunflower the sun. Where the treasure is there the value and esteem are, there the love and affection are ( Col. iii. 2 ), that way the desires and pursuits go, thitherward the aims and intents are levelled, and all is done with that in view. Where the treasure is, there our cares and fears are, lest we come short of it; about that we are most solicitous; there our hope and trust are ( Prov. xviii. 10, 11 ); there our joys and delights will be ( Ps. cxix. 111 ); and there our thoughts will be, there the inward thought will be, the first thought, the free thought, the fixed thought, the frequent, the familiar thought. The heart is God's due ( Prov. xxiii. 26 ), and that he may have it, our treasure must be laid up with him, and then our souls will be lifted up to him.

This direction about laying up our treasure, may very fitly be applied to the foregoing caution, of not doing what we do in religion to be seen of men. Our treasure is our alms, prayers, and fastings, and the reward of them; if we have done these only to gain the applause of men, we have laid up this treasure on earth, have lodged it in the hands of men, and must never expect to hear any further of it. Now it is folly to do this, for the praise of men we covet so much is liable to corruption: it will soon be rusted, and moth-eaten, and tarnished; a little folly, like a dead fly, will spoil it all, Eccl. x. 1 . Slander and calumny are thieves that break through and steal it away, and so we lose all the treasure of our performances; we have run in vain, and laboured in vain, because we misplaced our intentions in doing of them. Hypocritical services lay up nothing in heaven ( Isa. lviii. 3 ); the gain of them is gone, when the soul is called for, Job xxvii. 8 . But if we have prayed and fasted and given alms in truth and uprightness, with an eye to God and to his acceptance, and have approved ourselves to him therein, we have laid up that treasure in heaven; a book of remembrance is written there ( Mal. iii. 16 ), and being there recorded, they shall be there rewarded, and we shall meet them again with comfort on the other side death and the grave. Hypocrites are written in the earth ( Jer. xvii. 13 ), but God's faithful ones have their names written in heaven, Luke x. 20 . Acceptance with God is treasure in heaven, which can neither be corrupted nor stolen. His well done shall stand for ever; and if we have thus laid up our treasure with him, with him our hearts will be; and where can they be better?

II. We must take heed of hypocrisy and worldly-mindedness in choosing the end we look at. Our concern as to this is represented by two sorts of eyes which men have, a single eye and an evil eye, v. 22, 23 . The expressions here are somewhat dark because concise; we shall therefore take them in some variety of interpretation. The light of the body is the eye, that is plain; the eye is discovering and directing; the light of the world would avail us little without this light of the body; it is the light of the eye that rejoiceth the heart ( Prov. xv. 30 ), but what is that which is here compared to the eye in the body.

1. The eye, that is, the heart (so some) if that be single — haplous — free and bountiful (so the word is frequently rendered, as Rom. xii. 8; 2 Cor. viii. 2, ix. 11, 13 ; Jam. i. 5 , and we read of a bountiful eye, Prov. xxii. 9 ). If the heart be liberally affected and stand inclined to goodness and charity, it will direct the man to Christian actions, the whole conversation will be full of light, full of evidences and instances of true Christianity, that pure religion and undefiled before God and the Father ( Jam. i. 27 ), full of light, of good works, which are our light shining before men; but if the heart be evil, covetous, and hard, and envious, griping and grudging (such a temper of mind is often expressed by an evil eye, ch. xx. 15 ; Mark vii. 22 ; Prov. xxiii. 6, 7 ), the body will be full of darkness, the whole conversation will be heathenish and unchristian. The instruments of the churl are and always will be evil, but the liberal deviseth liberal things, Isa. xxxii. 5-8 . If the light that is in us, those affections which should guide us to that which is good, be darkness, if these be corrupt and worldly, if there be not so much as good nature in a man, not so much as a kind disposition, how great is the corruption of a man, and the darkness in which he sits! This sense seems to agree with the context; we must lay up treasure in heaven by liberality in giving alms, and that not grudgingly but with cheerfulness, Luke xii. 33 ; 2 Cor. ix. 7 . But these words in the parallel place do not come in upon any such occasion, Luke xi. 34 , and therefore the coherence here does not determine that to be the sense of them.

2. The eye, that is, the understanding (so some); the practical judgment, the conscience, which is to the other faculties of the soul, as the eye is to the body, to guide and direct their motions; now if this eye be single, if it make a true and right judgment, and discern things that differ, especially in the great concern of laying up the treasure so as to choose aright in that, it will rightly guide the affections and actions, which will all be full of the light of grace and comfort; but if this be evil and corrupt, and instead of leading the inferior powers, is led, and bribed, and biassed by them, if this be erroneous and misinformed, the heart and life must needs be full of darkness, and the whole conversation corrupt. They that will not understand, are said to walk on in darkness, Ps. lxxxii. 5 . It is sad when the spirit of a man, that should be the candle of the Lord, is an ignis fatuus: when the leaders of the people, the leaders of the faculties, cause them to err, for then they that are led of them are destroyed, Isa. ix. 16 . An error in the practical judgment is fatal, it is that which calls evil good and good evil ( Isa. v. 20 ); therefore it concerns us to understand things aright, to get our eyes anointed with eye-salve.

3. The eye, that is, the aims and intentions; by the eye we set our end before us, the mark we shoot at, the place we go to, we keep that in view, and direct our motion accordingly; in every thing we do in religion; there is something or other that we have in our eye; now if our eye be single, if we aim honestly, fix right ends, and move rightly towards them, if we aim purely and only at the glory of God, seek his honor and favour, and direct all entirely to him, then the eye is single; Paul's was so when he said, To me to live is Christ; and if we be right here, the whole body will be full of light, all the actions will be regular and gracious, pleasing to God and comfortable to ourselves; but if this eye be evil, if, instead of aiming only at the glory of God, and our acceptance with him, we look aside at the applause of men, and while we profess to honour God, contrive to honour ourselves, and seek our own things under colour of seeking the things of Christ, this spoils all, the whole conversation will be perverse and unsteady, and the foundations being thus out of course, there can be nothing but confusion and every evil work in the superstructure. Draw the lines from the circumference to any other point but the centre, and they will cross. If the light that is in thee be not only dim, but darkness itself, it is a fundamental error, and destructive to all that follows. The end specifies the action. It is of the last importance in religion, that we be right in our aims, and make eternal things, not temporal, our scope, 2 Cor. iv. 18 . The hypocrite is like the waterman, that looks one way and rows another; the true Christian like the traveller, that has his journey's end in his eye. The hypocrite soars like the kite, with his eye upon the prey below, which he is ready to come down to when he has a fair opportunity; the true Christian soars like the lark, higher and higher, forgetting the things that are beneath.

III. We must take heed of hypocrisy and worldly-mindedness in choosing the master we serve, v. 24 . No man can serve two masters. Serving two masters is contrary to the single eye; for the eye will be to the master's hand, Ps. cxxiii. 1, 2 . Our Lord Jesus here exposes the cheat which those put upon their own souls, who think to divide between God and the world, to have a treasure on earth, and a treasure in heaven too, to please God and please men too. Why not? says the hypocrite; it is good to have two strings to one's bow. They hope to make their religion serve their secular interest, and so turn to account both ways. The pretending mother was for dividing the child; the Samaritans will compound between God and idols. No, says Christ, this will not do; it is but a supposition that gain is godliness, 1 Tim. vi. 5 . Here is,

1. A general maxim laid down; it is likely it was a proverb among the Jews, No man can serve two masters, much less two gods; for their commands will some time or other cross or contradict one another, and their occasions interfere. While two masters go together, a servant may follow them both; but when they part, you will see to which he belongs; he cannot love, and observe, and cleave to both as he should. If to the one, not to the other; either this or that must be comparatively hated and despised. This truth is plain enough in common cases.

25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27 Which of you by taking thought can add one cubit unto his stature? 28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

There is scarcely any one sin against which our Lord Jesus more largely and earnestly warns his disciples, or against which he arms them with more variety of arguments, than the sin of disquieting, distracting, distrustful cares about the things of life, which are a bad sign that both the treasure and the heart are on the earth; and therefore he thus largely insists upon it. Here is,

I. The prohibition laid down. It is the counsel and command of the Lord Jesus, that we take no thought about the things of this world; I say unto you. He says it as our Lawgiver, and the Sovereign of our hearts; he says it as our Comforter, and the Helper of our joy. What is it that he says? It is this, and he that hath ears to hear, let him hear it. Take no thought for your life, nor yet for your body ( v. 25 ). Take no thought, saying, What shall we eat? ( v. 31 ) and again ( v. 34 ), Take no thought, me merimnate — Be not in care. As against hypocrisy, so against worldly cares, the caution is thrice repeated, and yet no vain repetition: precept must be upon precept, and line upon line, to the same purport, and all little enough; it is a sin which doth so easily beset us. It intimates how pleasing it is to Christ, and of how much concern it is to ourselves, that we should live without carefulness. It is the repeated command of the Lord Jesus to his disciples, that they should not divide and pull in pieces their own minds with care about the world. There is a thought concerning the things of this life, which is not only lawful, but duty, such as is commended in the virtuous woman. See Prov. xxvii. 23 . The word is used concerning Paul's care of the churches, and Timothy's care for the state of souls, 2 Cor. xi. 28 ; Phil. ii. 20 .

But the thought here forbidden is, 1. A disquieting, tormenting thought, which hurries the mind hither and thither, and hangs it in suspense; which disturbs our joy in God, and is a damp upon our hope in him; which breaks the sleep, and hinders our enjoyment of ourselves, of our friends, and of what God has given us. 2. A distrustful, unbelieving thought. God has promised to provide for those that are his all things needful for life as well as godliness, the life that now is, food and a covering: not dainties, but necessaries. He never said, "They shall be feasted," but, " Verily, they shall be fed. " Now an inordinate care for time to come, and fear of wanting those supplies, spring from a disbelief of these promises, and of the wisdom and goodness of Divine Providence; and that is the evil of it. As to present sustenance, we may and must use lawful means to get it, else we tempt God; we must be diligent in our callings, and prudent in proportioning our expenses to what we have, and we must pray for daily bread; and if all other means fail, we may and must ask relief of those that are able to give it. He was none of the best of men that said, To beg I am ashamed ( Luke xvi. 3 ); as he was, who ( v. 21 ) desired to be fed with the crumbs; but for the future, we must cast our care upon God, and take no thought, because it looks like a jealousy of God, who knows how to give what we want when we know not now to get it. Let our souls dwell at ease in him! This gracious carelessness is the same with that sleep which God gives to his beloved, in opposition to the worldling's toil, Ps. cxxvii. 2 . Observe the cautions here,

(1.) Take no thought for your life. Life is our greatest concern for this world; All that a man has will he give for his life; yet take no thought about it. [1.] Not about the continuance of it; refer it to God to lengthen or shorten it as he pleases; my times are in thy hand, and they are in a good hand. [2.] Not about the comforts of this life; refer it to God to embitter or sweeten it as he pleases. We must not be solicitous, no not about the necessary support of this life, food and raiment; these God has promised, and therefore we may more confidently expect; say not, What shall we eat? It is the language of one at a loss, and almost despairing; whereas, though many good people have the prospect of little, yet there are few but have present support.

(2.) Take no thought for the morrow, for the time to come. Be not solicitous for the future, how you shall live next year, or when you are old, or what you shall leave behind you. As we must not boast of to-morrow, so we must not care for to-morrow, or the events of it.

II. The reasons and arguments to enforce this prohibition. One would think the command of Christ was enough to restrain us from this foolish sin of disquieting, distrustful care, independently of the comfort of our own souls, which is so nearly concerned; but to show how much the heart of Christ is upon it, and what pleasures he takes in those that hope in his mercy, the command is backed with the most powerful arguments. If reason may but rule us, surely we shall ease ourselves of these thorns. To free us from anxious thoughts, and to expel them, Christ here suggests to us comforting thoughts, that we may be filled with them. It will be worth while to take pains with our own hearts, to argue them out of their disquieting cares, and to make ourselves ashamed of them. They may be weakened by right reason, but it is by an active faith only that they can be overcome. Consider then,

1. Is not the life more than meat, and the body than raiment? v. 25 . Yes, no doubt it is; so he says who had reason to understand the true value of present things, for he made them, he supports them, and supports us by them; and the thing speaks for itself. Note, (1.) Our life is a greater blessing than our livelihood. It is true, life cannot subsist without a livelihood; but the meat and raiment which are here represented as inferior to the life and body are such as are for ornament and delight; for about such as are for ornament ad delight; for about such we are apt to be solicitous. Meat and raiment are in order to life, and the end is more noble and excellent than the means. The daintiest food and finest raiment are from the earth, but life from the breath of God. Life is the light of men; meat is but the oil that feeds that light: so that the difference between rich and poor is very inconsiderable, since, in the greatest things, they stand on the same level, and differ only in the less. (2.) This is an encouragement to us to trust God for food and raiment, and so to ease ourselves of all perplexing cares about them. God has given us life, and given us the body; it was an act of power, it was an act of favour, it was done without our care: what cannot he do for us, who did that?—what will he not? If we take care about our souls and eternity, which are more than the body, and its life, we may leave it to God to provide for us food and raiment, which are less. God has maintained our lives hitherto; if sometimes with pulse and water, that has answered the end; he has protected us and kept us alive. He that guards us against the evils we are exposed to, will supply us with the good things we are in need of. If he had been pleased to kill us, to starve us, he would not so often have given his angels a charge concerning us to keep us.

2. Behold the fowls of the air, and consider the lilies of the field. Here is an argument taken from God's common providence toward the inferior creatures, and their dependence, according to their capacities, upon that providence. A fine pass fallen man has come to, that he must be sent to school to the fowls of the air, and that they must teach him! Job xii. 7, 8 .

(1.) Look upon the fowls, and learn to trust God for food ( v. 26 ), and disquiet not yourselves with thoughts what you shall eat.

[1.] Observe the providence of God concerning them. Look upon them, and receive instruction. There are various sorts of fowls; they are numerous, some of them ravenous, but they are all fed, and fed with food convenient for them; it is rare that any of them perish for want of food, even in winter, and there goes no little to feed them all the year round. The fowls, as they are least serviceable to man, so they are least within his care; men often feed upon them, but seldom feed them; yet they are fed, we know not how, and some of them fed best in the hardest weather; and it is your heavenly Father that feeds them; he knows all the wild fowls of the mountains, better than you know the tame ones at your own barn-door, Ps. l. 11 . Not a sparrow lights to the ground, to pick up a grain of corn, but by the providence of God, which extends itself to the meanest creatures. But that which is especially observed here is, that they are fed without any care or project of their own; they sow not, neither do they reap, nor gather into barns. The ant indeed does, and the bee, and they are set before us as examples of prudence and industry; but the fowls of the air do not; they make no provision for the future themselves, and yet every day, as duly as the day comes, provision is made for them, and their eyes wait on God, that great and good Housekeeper, who provides food for all flesh.

[2.] Improve this for your encouragement to trust in God. Are ye not much better than they? Yes, certainly you are. Note, The heirs of heaven are much better than the fowls of heaven; nobler and more excellent beings, and, by faith, they soar higher; they are of a better nature and nurture, wiser than the fowls of heaven ( Job xxxv. 11 ): though the children of this world, that know not the judgment of the Lord, are not so wise as the stork, and the crane, and the swallow ( Jer. viii. 7 ), you are dearer to God, and nearer, though they fly in the open firmament of heaven. He is their Master and Lord, their Owner and Master; but besides all this, he is your Father, and in his account ye are of more value than many sparrows; you are his children, his first-born; now he that feeds his birds surely will not starve his babes. They trust your Father's providence, and will not you trust it? In dependence upon that, they are careless for the morrow; and being so, they live the merriest lives of all creatures; they sing among the branches ( Ps. civ. 12 ), and, to the best of their power, they praise their Creator. If we were, by faith, as unconcerned about the morrow as they are, we should sing as cheerfully as they do; for it is worldly care that mars our mirth and damps our joy, and silences our praise, as much as any thing.

(2.) Look upon the lilies, and learn to trust God for raiment. That is another part of our care, what we shall put on; for decency, to cover us; for defence, to keep us warm; yea, and, with many, for dignity and ornament, to make them look great and fine; and so much concerned are they for gaiety and variety in their clothing, that this care returns almost as often as that for their daily bread. Now to ease us of this care, let us consider the lilies of the field; not only look upon them (every eyes does that with pleasure), but consider them. Note, There is a great deal of good to be learned from what we see every day, if we would but consider it, Prov. vi. 6 ; xxiv. 32 .

[1.] Consider how frail the lilies are; they are the grass of the field. Lilies, though distinguished by their colours, are still but grass. Thus all flesh is grass: though some in the endowments of body and mind are as lilies, much admired, still they are grass; the grass of the field in nature and constitution; they stand upon the same level with others. Man's days, at best, are as grass, as the flower of the grass 1 Pet. i. 24 . This grass to-day is, and to-morrow is cast into the oven; in a little while the place that knows us will know us no more. The grave is the oven into which we shall be cast, and in which we shall be consumed as grass in the fire, Ps. xlix. 14 . This intimates a reason why we should not take thought for the morrow, what we shall put on, because perhaps, by to-morrow, we may have occasion for our grave-clothes.

[2.] Consider how free from care the lilies are: they toil not as men do, to earn clothing; as servants, to earn their liveries; neither do they spin, as women do, to make clothing. It does not follow that we must therefore neglect, or do carelessly, the proper business of this life; it is the praise of the virtuous woman, that she lays her hand to the spindle, makes fine linen and sells it, Prov. xxxi. 19 , 24 . Idleness tempts God, instead of trusting him; but he that provides for inferior creatures, without their labour, will much more provide for us, by blessing our labour, which he has made our duty. And if we should, through sickness, be unable to toil and spin, God can furnish us with what is necessary for us.

[3.] Consider how fair, how fine the lilies are; how they grow; what they grow from. The root of the lily or tulip, as other bulbous roots, is, in winter, lost and buried under ground, yet, when spring returns, it appears, and starts up in a little time; hence it is promised to God's Israel, that they should grow as the lily, Hos. xiv. 5 . Consider what they grow to. Out of that obscurity in a few weeks they come to be so very gay, that even Solomon, in all his glory, was not arrayed like one of these. The array of Solomon was very splendid and magnificent: he that had the peculiar treasure of kings and provinces, and studiously affected pomp and gallantry, doubtless had the richest clothing, and the best made up, that could be got; especially when he appeared in his glory on high days. And yet, let him dress himself as fine as he could, he comes far short of the beauty of the lilies, and a bed of tulips outshines him. Let us, therefore, be ambitious of the wisdom of Solomon, in which he was outdone by none (wisdom to do our duty in our places), rather than the glory of Solomon, in which he was outdone by the lilies. Knowledge and grace are the perfection of man, not beauty, much less fine clothes. Now God is here said thus to clothe the grass of the field. Note, All the excellences of the creature flow from God, the Fountain and spring of them. It was he that gave the horse his strength, and the lily its beauty; every creature is in itself, as well as to us, what he makes it to be.

[4.] Consider how instructive all this is to us, v. 30 .

First, As to fine clothing, this teaches us not to care for it at all, not to covet it, nor to be proud of it, not to make the putting on of apparel our adorning, for after all our care in this the lilies will far outdo us; we cannot dress so fine as they do, why then should we attempt to vie with them? Their adorning will soon perish, and so will ours; they fade— are to-day, and to-morrow are cast, as other rubbish, into the oven; and the clothes we are proud of are wearing out, the gloss is soon gone, the color fades, the shape goes out of fashion, or in awhile the garment itself is worn out; such is man in all his pomp ( Isa. xl. 6, 7 ), especially rich men ( Jam. i. 10 ); they fade away in their ways.

Secondly, As to necessary clothing; this teaches us to cast the care of it upon God—Jehovah-jireh; trust him that clothes the lilies, to provide for you what you shall put on. If he give such fine clothes to the grass, much more will he give fitting clothes to his own children; clothes that shall be warm upon them, not only when he quieteth the earth with the south wind, but when he disquiets it with the north wind, Job xxxvii. 17 . He shall much more clothe you: for you are nobler creatures, of a more excellent being; if so he clothe the short-lived grass, much more will he clothe you that are made for immortality. Even the children of Nineveh are preferred before the gourd ( Jonah iv. 10, 11 ), much more the sons of Zion, that are in covenant with God. Observe the title he gives them ( v. 30 ), O ye of little faith. This may be taken, 1. As an encouragement to truth faith, though it be but weak; it entitles us to the divine care, and a promise of suitable supply. Great faith shall be commended, and shall procure great things, but little faith shall not be rejected, even that shall procure food and raiment. Sound believers shall be provided for, though they be not strong believers. The babes in the family are fed and clothed, as well as those that are grown up, and with a special care and tenderness; say not, I am but a child, but a dry tree ( Isa. lvi. 3 , 5 ), for though poor and needy yet the Lord thinketh on thee. Or, 2. It is rather a rebuke to weak faith, though it be true, ch. xiv. 31 . It intimates what is at the bottom of all our inordinate care and thoughtfulness; it is owing to the weakness of our faith, and the remains of unbelief in us. If we had but more faith, we should have less care.

3. Which of you, the wisest, the strongest of you, by taking thought, can add one cubit to his stature? ( v. 27 ) to his age, so some; but the measure of a cubit denotes it to be meant of the stature, and the age at longest is but a span, Ps. xxxix. 5 . Let us consider, (1.) We did not arrive at the stature we are of by our own care and thought, but by the providence of God. An infant of a span long has grown up to be a man of six feet, and how was one cubit after another added to his stature? not by his own forecast or contrivance; he grew he knew not how, by the power and goodness of God. Now he that made our bodies, and made them of such size, surely will take care to provide for them. Note, God is to be acknowledged in the increase of our bodily strength and stature, and to be trusted for all needful supplies, because he has made it to appear, that he is mindful for the body. The growing age is the thoughtless, careless age, yet we grow; and shall not he who reared us to this, provide for us now we are reared? (2.) We cannot alter the stature we are of, if we would: what a foolish and ridiculous thing would it be for a man of low stature to perplex himself, to break his sleep, and beat his brains, about it, and to be continually taking thought how he might be a cubit higher; when, after all, he knows he cannot effect it, and therefore he had better be content and take it as it is! We are not all of a size, yet the difference in stature between one and another is not material, nor of any great account; a little man is ready to wish he were as tall as such a one, but he knows it is to no purpose, and therefore does as well as he can with it. Now as we do in reference to our bodily stature, so we should do in reference to our worldly estate. [1.] We should not covet an abundance of the wealth of this world, any more than we would covet the addition of a cubit to one's stature, which is a great deal in a man's height; it is enough to grow by inches; such an addition would but make one unwieldy, and a burden to one's self. [2.] We must reconcile ourselves to our state, as we do to our stature; we must set the conveniences against the inconveniences, and so make a virtue of necessity: what cannot be remedied must be made the best of. We cannot alter the disposals of Providence, and therefore must acquiesce in them, accommodate ourselves to them, and relieve ourselves, as well as we can, against inconveniences, as Zaccheus against the inconvenience of his stature, by climbing into the tree.

4. After all these things do the Gentiles seek, v. 32 . Thoughtfulness about the world is a heathenish sin, and unbecoming Christians. The Gentiles seek these things, because they know not better things; they are eager for this world, because they are strangers to a better; they seek these things with care and anxiety, because they are without God in the world, and understand not his providence. They fear and worship their idols, but know not how to trust them for deliverance and supply, and, therefore, are themselves full of care; but it is a shame for Christians, who build upon nobler principles, and profess a religion which teaches them not only that there is a Providence, but that there are promises made to the good of the life that now is, which teaches them a confidence in God and a contempt of the world, and gives such reasons for both; it is a shame for them to walk as Gentiles walk, and to fill their heads and hearts with these things.

5. Your heavenly Father knows ye have need of all these things; these necessary things, food and raiment; he knows our wants better than we do ourselves; though he be in heaven, and his children on earth, he observes what the least and poorest of them has occasion for ( Rev. ii. 9 ), I know thy poverty. You think, if such a good friend did not but know your wants and straits, you would soon have relief: your God knows them; and he is your Father that loves you and pities you, and is ready to help you; your heavenly Father, who has wherewithal to supply all your needs: away, therefore, with all disquieting thoughts and cares; go to thy Father; tell him, he knows that thou has need of such and such things; he asks you, Children, have you any meat? John xxi. 5 . Tell him whether you have or have not. Though he knows our wants, he will know them from us; and when we have opened them to him, let us cheerfully refer ourselves to his wisdom, power, and goodness, for our supply. Therefore, we should ease ourselves of the burthen of care, by casting it upon God, because it is he that careth for us ( 1 Pet. v. 7 ), and what needs all this ado? If he care, why should be care?

6. Seek first the kingdom of God, and his righteousness, and all these things shall be added unto you. v. 33 . Here is a double argument against the sin of thoughtfulness; take no thought for your life, the life of the body; for, (1.) You have greater and better things to take thought about, the life of your soul, your eternal happiness; that is the one thing needful ( Luke x. 42 ), about which you should employ your thoughts, and which is commonly neglected in those hearts wherein worldly cares have the ascendant. If we were but more careful to please God, and to work out our own salvation, we should be less solicitous to please ourselves, and work out an estate in the world. Thoughtfulness for our souls in the most effectual cure of thoughtfulness for the world. (2.) You have a surer and easier, a safer and more compendious way to obtain the necessaries of this life, than by carking, and caring, and fretting about them; and that is, by seeking first the kingdom of God, and making religion your business: say not that this is the way to starve, no, it is the way to be well provided for, even in this world. Observe here,

[1.] The great duty required: it is the sum and substance of our whole duty: " Seek first the kingdom of God, mind religion as your great and principle concern." Our duty is to seek; to desire, pursue, and aim at these things; it is a word that has in it much of the constitution of the new covenant in favour of us; though we have not attained, but in many things fail and come short, sincere seeking (a careful concern and an earnest endeavor) is accepted. Now observe, First, The object of this seeking; The kingdom of God, and his righteousness; we must mind heaven as our end, and holiness as our way. "Seek the comforts of the kingdom of grace and glory as your felicity. Aim at the kingdom of heaven; press towards it; give diligence to make it sure; resolve not to take up short of it; seek for this glory, honour, and immortality; prefer heaven and heavenly blessings far before earth and earthly delights." We make nothing of our religion, if we do not make heaven of it. And with the happiness of this kingdom, seek the righteousness of it; God's righteousness, the righteousness which he requires to be wrought in us, and wrought by us, such as exceeds that of the scribes and Pharisees; we must follow peace and holiness, Heb. xii. 14 . Secondly, The order of it. Seek first the kingdom of God. Let your care for your souls and another world take the place of all other cares: and let all the concerns of this life be made subordinate to those of the life to come: we must seek the things of Christ more than our own things; and if every they come in competition, we must remember to which we are to give the preference. "Seek these things first; first in thy days: let the morning of thy youth be dedicated to God. Wisdom must be sought early; it is good beginning betimes to be religious. Seek the first every day; let waking thoughts be of God." Let this be our principle, to do that first which is most needful, and let him that is the First, have the first.

[2.] The gracious promise annexed; all these things, the necessary supports of life, shall be added unto you; shall be given over and above; so it is in the margin. You shall have what you seek, the kingdom of God and his righteousness, for never any sought in vain, that sought in earnest; and besides that, you shall have food and raiment, by way of overplus; as he that buys goods has paper and packthread given him in the bargain. Godliness has the promise of the life that now is, 1 Tim. iv. 8 . Solomon asked wisdom, and had that and other things added to him, 2 Chron. i. 11, 12 . O what a blessed change would it make in our hearts and lives, did we but firmly believe this truth, that the best way to be comfortably provided for in this world, is to be most intent upon another world! We then begin at the right end of our work, when we begin with God. If we give diligence to make sure to ourselves the kingdom of God and the righteousness thereof, as to all the things of this life, Jehovah-jireh—the Lord will provide as much of them as he sees good for us, and more we would not wish for. Have we trusted in him for the portion of our inheritance at our end, and shall we not trust him for the portion of our cup, in the way to it? God's Israel were not only brought to Canaan at last, but had their charges borne through the wilderness. O that we were more thoughtful about the things that are not seen, that are eternal, and then the less thoughtful we should be, and the less thoughtful we should need to be, about the things that are seen, that are temporal! Also regard not your stuff, Gen. xlv. 20 , 23 .

7. The morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof, v. 34 . We must not perplex ourselves inordinately about future events, because every day brings along with it its own burthen of cares and grievances, as, if we look about us, and suffer not our fears to betray the succours which grace and reason offer, it brings along with it its own strength and supply too. So that we are here told,

(1.) That thoughtfulness for the morrow is needless; Let the morrow take thought for the things of itself. If wants and troubles be renewed with the day, there are aids and provisions renewed likewise; compassions, that are new every morning, Lam. iii. 22, 23 . The saints have a Friend that is their arm every morning, and gives out fresh supplies daily ( Isa. xxxiii. 2 ), according as the business of every day requires ( Ezra iii. 4 ), and so he keeps his people in constant dependence upon him. Let us refer it therefore to the morrow's strength, to do the morrow's work, and bear the morrow's burthen. To-morrow, and the things of it, will be provided for without us; why need we anxiously care for that which is so wisely cared for already? This does not forbid a prudent foresight, and preparation accordingly, but a perplexing solicitude, and a prepossession of difficulties and calamities, which may perhaps never come, or if they do, may be easily borne, and the evil of them guarded against. The meaning is, let us mind present duty, and then leave events to God; do the work of the day in its day, and then let to-morrow bring its work along with it.

(2.) That thoughtfulness for the morrow is one of those foolish and hurtful lusts, which those that will be rich fall into, and one of the many sorrows, wherewith they pierce themselves through. Sufficient unto the day is the evil thereof. This present day has trouble enough attending it, we need not accumulate burthens by anticipating our trouble, nor borrow perplexities from to-morrow's evils to add to those of this day. It is uncertain what to-morrow's evils may be, but whatever they be, it is time enough to take thought about them when they come. What a folly it is to take that trouble upon ourselves this day by care and fear, which belongs to another day, and will be never the lighter when it comes? Let us not pull that upon ourselves all together at once, which Providence has wisely ordered to be borne by parcels. The conclusion of this whole matter then is, that it is the will and command of the Lord Jesus, that his disciples should not be their own tormentors, nor make their passage through this world more dark and unpleasant, by their apprehension of troubles, than God has made it by the troubles themselves. By our daily prayers we may procure strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us.

24. No man can serve-- The word means to "belong wholly and be entirely under command to."

two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other-- Even if the two masters be of one character and have but one object, the servant must take law from one or the other: though he may do what is agreeable to both, he cannot, in the nature of the thing, be servant to more than one. Much less if, as in the present case, their interests are quite different, and even conflicting. In this case, if our affections be in the service of the one--if we "love the one"--we must of necessity "hate the other"; if we determine resolutely to "hold to the one," we must at the same time disregard, and (if he insist on his claims upon us) even "despise the other."

Ye cannot serve God and mammon-- The word "mamon"--better written with one m--is a foreign one, whose precise derivation cannot certainly be determined, though the most probable one gives it the sense of "what one trusts in." Here, there can be no doubt it is used for riches, considered as an idol master, or god of the heart. The service of this god and the true God together is here, with a kind of indignant curtness, pronounced impossible. But since the teaching of the preceding verses might seem to endanger our falling short of what is requisite for the present life, and so being left destitute, our Lord now comes to speak to that point.

25. Therefore I say unto you, Take no thought-- "Be not solicitous." The English word "thought," when our version was made, expressed this idea of "solicitude," "anxious concern"--as may be seen in any old English classic; and in the same sense it is used in 1Sa 9:5 , &c. But this sense of the word has now nearly gone out, and so the mere English reader is apt to be perplexed. Thought or forethought, for temporal things--in the sense of reflection, consideration--is required alike by Scripture and common sense. It is that anxious solicitude, that oppressive care, which springs from unbelieving doubts and misgivings, which alone is here condemned. (See Php 4:6 ).

for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on-- In Luke ( Lu 12:29 ) our Lord adds, "neither be ye unsettled"--not "of doubtful mind," as in our version. When "careful (or 'full of care') about nothing," but committing all in prayer and supplication with thanksgiving unto God, the apostle assures us that "the peace of God, which passeth all understanding, shall keep our hearts and minds in Christ Jesus" ( Php 4:6 , 7 ); that is, shall guard both our feelings and our thoughts from undue agitation, and keep them in a holy calm. But when we commit our whole temporal condition to the wit of our own minds, we get into that "unsettled" state against which our Lord exhorts His disciples.

Is not the life more than meat-- food.

and the body than raiment?-- If God, then, gives and keeps up the greater--the life, the body--will He withhold the less, food to sustain life and raiment to clothe the body?

26. Behold the fowls of the air-- in Mt 6:28 , "observe well," and in Lu 12:24 , "consider"--so as to learn wisdom from them.

for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?-- nobler in yourselves and dearer to God. The argument here is from the greater to the less; but how rich in detail! The brute creation--void of reason--are incapable of sowing, reaping, and storing: yet your heavenly Father suffers them not helplessly to perish, but sustains them without any of those processes. Will He see, then, His own children using all the means which reason dictates for procuring the things needful for the body--looking up to Himself at every step--and yet leave them to starve?

27. Which of you, by taking thought-- anxious solicitude.

can add one cubit unto his stature?-- "Stature" can hardly be the thing intended here: first, because the subject is the prolongation of life, by the supply of its necessaries of food and clothing: and next, because no one would dream of adding a cubit--or a foot and a half--to his stature, while in the corresponding passage in Luke ( Lu 12:25 , 26 ) the thing intended is represented as "that thing which is least." But if we take the word in its primary sense of "age" (for "stature" is but a secondary sense) the idea will be this, "Which of you, however anxiously you vex yourselves about it, can add so much as a step to the length of your life's journey?" To compare the length of life to measures of this nature is not foreign to the language of Scripture (compare Psa 39:5 ; 2Ti 4:7 , &c.). So understood, the meaning is clear and the connection natural. In this the best critics now agree.

28. And why take ye thought for raiment? Consider-- observe well.

the lilies of the field, how they grow: they toil not-- as men, planting and preparing the flax.

neither do they spin-- as women.

29. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these-- What incomparable teaching!--best left in its own transparent clearness and rich simplicity.

30. Wherefore, if God so clothe the grass-- the "herbage."

of the field, which to-day is, and to-morrow is cast into the oven-- wild flowers cut with the grass, withering by the heat, and used for fuel. (See Jas 1:11 ).

shall He not much more clothe you, O ye of little faith?-- The argument here is something fresh. Gorgeous as is the array of the flowers that deck the fields, surpassing all artificial human grandeur, it is for but a brief moment; you are ravished with it to-day, and to-morrow it is gone; your own hands have seized and cast it into the oven: Shall, then, God's children, so dear to Him, and instinct with a life that cannot die, be left naked? He does not say, Shall they not be more beauteously arrayed? but, Shall He not much more clothe them? that being all He will have them regard as secured to them (compare He 13:5 ). The expression, "Little-faithed ones," which our Lord applies once and again to His disciples ( Mt 8:26 ; 14:31 ; 16:8 ), can hardly be regarded as rebuking any actual manifestations of unbelief at that early period, and before such an audience. It is His way of gently chiding the spirit of unbelief, so natural even to the best, who are surrounded by a world of sense, and of kindling a generous desire to shake it off.

31. Therefore take no thought-- solicitude.

saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

32. (For after all these things do the Gentiles seek)-- rather, "pursue." Knowing nothing definitely beyond the present life to kindle their aspirations and engage their supreme attention, the heathen naturally pursue present objects as their chief, their only good. To what an elevation above these does Jesus here lift His disciples!

for your heavenly Father knoweth that ye have need of all these things-- How precious this word! Food and raiment are pronounced needful to God's children; and He who could say, "No man knoweth the Father but the Son, and he to whomsoever the Son will reveal Him" ( Mt 11:27 ), says with an authority which none but Himself could claim, "Your heavenly Father knoweth that ye have need of all these things." Will not that suffice you, O ye needy ones of the household of faith?

33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you-- This is the great summing up. Strictly speaking, it has to do only with the subject of the present section--the right state of the heart with reference to heavenly and earthly things; but being couched in the form of a brief general directory, it is so comprehensive in its grasp as to embrace the whole subject of this discourse. And, as if to make this the more evident, the two keynotes of this great sermon seem purposely struck in it--"the KINGDOM" and "the RIGHTEOUSNESS" of the kingdom--as the grand objects, in the supreme pursuit of which all things needful for the present life will be added to us. The precise sense of every word in this golden verse should be carefully weighed. "The kingdom of God" is the primary subject of the Sermon on the Mount--that kingdom which the God of heaven is erecting in this fallen world, within which are all the spiritually recovered and inwardly subject portion of the family of Adam, under Messiah as its Divine Head and King. "The righteousness thereof" is the character of all such, so amply described and variously illustrated in the foregoing portions of this discourse. The "seeking" of these is the making them the object of supreme choice and pursuit; and the seeking of them "first" is the seeking of them before and above all else. The "all these things" which shall in that case be added to us are just the "all these things" which the last words of Mt 6:32 assured us "our heavenly Father knoweth that we have need of"; that is, all we require for the present life. And when our Lord says they shall be "added," it is implied, as a matter of course, that the seekers of the kingdom and its righteousness shall have these as their proper and primary portion: the rest being their gracious reward for not seeking them. (See an illustration of the principle of this in 2Ch 1:11 , 12 ). What follows is but a reduction of this great general direction into a practical and ready form for daily use.

34. Take therefore no thought-- anxious care.

for the morrow: for the morrow shall take thought for the things of itself-- (or, according to other authorities, "for itself")--shall have its own causes of anxiety.