Wednesday of the 12th week of Ordinary Time

Fear not. He might naturally be under some apprehensions, lest the four kings should attempt to be revenged upon him. --- Reward, since thou hast so generously despised earthly riches. (Haydock) --- Abram was not asleep, but saw a vision of exterior objects, ver. 5.

I shall go. To what purpose should I heap up riches, since I have no son to inherit them? Abram knew that God had promised him a numerous posterity; but he was not apprized how this was to be verified, and whether he was to adopt some other for his son and heir. Therefore, he asks modestly, how he out to understand the promise. --- And the son, &c. Hebrew is differently rendered, "and the steward of my house, this Eliezer of Damascus." We know not whether Eliezer or Damascus be the proper name. The Septuagint have "the son of Mesech, my handmaid, this Eliezer of Damascus." Most people suppose, that Damascus was the son of Eliezer, the steward. The sentence is left unfinished, and must be supplied from the following verse, shall be my heir. The son of the steward, filius procurationis, may mean the steward himself, as the son of perdition denotes the person lost. (Calmet)

Reputed by God, who cannot judge wrong; so that Abram increased in justice by this act of faith, believing that his wife, now advanced in years, would have a child; from whom others should spring, more numerous than the stars of heaven. (Haydock) --- This faith was accompanied and followed by many other acts of virtue, St. James ii. 22. (Worthington)

Whereby, &c. Thus the blessed Virgin asked, how shall this be done? Luke i. 34, without the smallest degree of unbelief. Abram wished to know, by what signs he should be declared the lawful owner of the land. (Haydock)

Three years, when these animals have obtained a perfect age.

A deep sleep, or ecstasy, like that of Adam, chap. ii. 21, wherein God revealed to him the oppression of his posterity in Egypt, which filled him with such horror (Menochius) as we experience when something frightful comes upon us suddenly in the dark. This darkness represents the dismal situation of Joseph, confined in a dungeon; and of the Hebrews condemned to hard labour, in making bricks, and obliged to hide their male children, for fear of their being discovered, and slain. Before these unhappy days commenced, the posterity of Abram were exposed to great oppression among the Chanaanites, nor could they in any sense be said to possess the land of promise, for above 400 years after this prophetic sleep. (Haydock)

A lamp, or symbol of the Divinity, passing, as Abram also did, between the divided beasts, to ratify the covenant. See Jeremias xxxiv. 18.

Of Egypt, a branch of the Nile, not far from Pelusium. This was to be the southern limit, and the Euphrates the northern; the two other boundaries are given, Numbers xxxiv. --- Perhaps Solomon's empire extended so far. At least, the Jews would have enjoyed these territories, if they had been faithful. (Menochius)

1 After these things the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.

Observe here, I. The time when God made this treaty with Abram: After these things. 1. After that famous act of generous charity which Abram had done, in rescuing his friends and neighbours out of distress, and that, not for price nor reward. After this, God made him this gracious visit. Note, Those that show favour to men shall find favour with God. 2. After that victory which he had obtained over four kings. Lest Abram should be too much elevated and pleased with that, God comes to him, to tell him he had better things in store for him. Note, A believing converse with spiritual blessings is an excellent means to keep us from being too much taken up with temporal enjoyments. The gifts of common providence are not comparable to those of covenant love.

II. The manner in which God conversed with Abram: The word of the Lord came unto Abram (that is, God manifested himself and his will to Abram) in a vision, which supposes Abram awake, and some visible appearances of the Shechinah, or some sensible token of the presence of the divine glory. Note, The methods of divine revelation are adapted to our state in a world of sense.

III. The gracious assurance God gave him of his favour to him.

1. He called him by name— Abram, which was a great honour to him, and made his name great, and was also a great encouragement and assistance to his faith. Note, God's good word does us good when it is spoken by his Spirit to us in particular, and brought to our hearts. The word says, Ho, every one ( Isa. lv. 1 ), the Spirit says, Ho, such a one.

2. He cautioned him against being disquieted and confounded: Fear not, Abram. Abram might fear lest the four kings he had routed should rally again, and fall upon him to his ruin: "No," says God, " Fear not. Fear not their revenges, nor thy neighbour's envy; I will take care of thee." Note, (1.) Where there is great faith, yet there may be many fears, 2 Cor. vii. 5 . (2.) God takes cognizance of his people's fears though ever so secret, and knows their souls, Ps. xxxi. 7 . (3.) It is the will of God that his people should not give way to prevailing fears, whatever happens. Let the sinners in Sion be afraid, but fear not, Abram.

2 And Abram said, Lord God , what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? 3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. 4 And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. 5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 6 And he believed in the Lord ; and he counted it to him for righteousness.

We have here the assurance given to Abram of a numerous offspring which should descend from him, in which observe,

I. Abram's repeated complaint, v. 2, 3 . This was that which gave occasion to this promise. The great affliction that sat heavy upon Abram was the want of a child; and the complaint of this he here pours out before the Lord, and shows before him his trouble, Ps. cxlii. 2 . Note, Though we must never complain of God, yet we have leave to complain to him, and to be large and particular in the statement of our grievances; and it is some ease to a burdened spirit to open its case to a faithful and compassionate friend: such a friend God is, whose ear is always open. Now his complaint is four-fold:—1. That he had no child ( v. 3 ): Behold, to me thou hast given no seed; not only no son, but no seed; if he had had a daughter, from her the promised Messiah might have come, who was to be the seed of the woman; but he had neither son nor daughter. He seems to lay an emphasis on that, to me. His neighbours were full of children, his servants had children born in his house. "But to me, " he complains, "thou hast given none;" and yet God had told him he should be a favourite above all. Note, Those that are written childless must see God writing them so. Again, God often withholds those temporal comforts from his own children which he gives plentifully to others that are strangers to him. 2. That he was never likely to have any, intimated in that I go, or " I am going, childless, going into years, going down the hill apace; nay, I am going out of the world, going the way of all the earth. I die childless, " so the LXX. "I leave the world, and leave no child behind me." 3. That his servants were for the present and were likely to be to him instead of sons. While he lived, the steward of his house was Eliezer of Damascus; to him he committed the care of his family and estate, who might be faithful, but only as a servant, not as a son. When he died, one born in his house would be his heir, and would bear rule over all that for which he had laboured, Eccl. ii. 18, 19 , 21 . God had already told him that he would make of him a great nation ( ch. xii. 2 ), and his seed as the dust of the earth ( ch. xiii. 16 ); but he had left him in doubt whether it should be his seed begotten or his seed adopted, by a son of his loins or only a son of his house. "Now, Lord," says Abram, "if it be only an adopted son, it must be one of my servants, which will reflect disgrace upon the promised seed, that is to descend from him." Note, While promised mercies are delayed our unbelief and impatience are apt to conclude them denied. 4. That the want of a son was so great a trouble to him that it took away the comfort of all his enjoyments: " Lord, what wilt thou give me? All is nothing to me, if I have not a son." Now, (1.) If we suppose that Abram looked no further than a temporal comfort, this complaint was culpable. God had, by his providence, given him some good things, and more by his promise; and yet Abram makes no account of them, because he has not a son. It did very ill become the father of the faithful to say, What wilt thou give me, seeing I go childless, immediately after God had said, I am thy shield, and thy exceedingly great reward. Note, Those do not rightly value the advantages of their covenant-relation to God and interest in him who do not think them sufficient to balance the want of any creature-comfort whatever. But, (2.) If we suppose that Abram, herein, had a eye to the promised seed, the importunity of his desire was very commendable: all was nothing to him, if he had not the earnest of that great blessing, and an assurance of his relation to the Messiah, of which God had already encouraged him to maintain the expectation. He has wealth, and victory, and honour; but, while he is kept in the dark about the main matter, it is all nothing to him. Note, Till we have some comfortable evidence of our interest in Christ and the new covenant, we should not rest satisfied with any thing else. "This, and the other, I have; but what will all this avail me, if I go Christless?" Yet thus far the complaint was culpable, that there was some diffidence of the promise at the bottom of it, and a weariness of waiting God's time. Note, True believers sometimes find it hard to reconcile God's promises and his providences, when they seem to disagree.

II. God's gracious answer to this complaint. To the first part of the complaint ( v. 2 ) God gave no immediate answer, because there was something of fretfulness in it; but, when he renews his address somewhat more calmly ( v. 3 ), God answered him graciously. Note, If we continue instant in prayer, and yet pray with a humble submission to the divine will, we shall not seek in vain. 1. God gave him an express promise of a son, v. 4 . This that is born in thy house shall not be thy heir, as thou fearest, but one that shall come forth out of thy own bowels shall be thy heir. Note, (1.) God makes heirs; he says, "This shall not, and this shall;" and whatever men devise and design, in settling their estates, God's counsel shall stand. (2.) God is often better to us than our own fears, and gives the mercy we had long despaired of. 2. To affect him the more with this promise, he took him out, and showed him the stars (this vision being early in the morning, before day), and then tells him, So shall thy seed be, v. 5 . (1.) So numerous; the stars seem innumerable to a common eye: Abram feared he should have no child at all, but God assured him that the descendants from his loins should be so many as not to be numbered. (2.) So illustrious, resembling the stars in splendour; for to them pertained the glory, Rom. ix. 4 . Abram's seed, according to his flesh, were like the dust of the earth ( ch. xiii. 16 ), but his spiritual seed are like the stars of heaven, not only numerous, but glorious, and very precious.

7 And he said unto him, I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. 8 And he said, Lord God , whereby shall I know that I shall inherit it? 9 And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. 10 And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. 11 And when the fowls came down upon the carcases, Abram drove them away.

We have here the assurance given to Abram of the land of Canaan for an inheritance.

I. God declares his purpose concerning it, v. 7 . Observe here, Abram made no complaint in this matter, as he had done for the want of a child. Note, Those that are sure of an interest in the promised seed will see no reason to doubt of a title to the promised land. If Christ is ours, heaven is ours. Observe again, When he believed the former promise ( v. 6 ) then God explained and ratified this to him. Note, To him that has (improves what he has) more shall be given. Three things God here reminds Abram of, for his encouragement concerning the promise of this good land:—

1. What God is in himself: I am the Lord Jehovah; and therefore, (1.) "I may give it to thee, for I am sovereign Lord of all, and have a right to dispose of the whole earth." (2.) "I can give it to thee, whatever opposition may be made, though by the sons of Anak." God never promises more than he is able to perform, as men often do. (3.) "I will make good my promise to thee." Jehovah is not a man that he should lie.

2. What he had done for Abram. He had brought him out of Ur of the Chaldees, out of the fire of the Chaldees, so some, that is, either from their idolatries (for the Chaldeans worshipped the fire), or from their persecutions. The Jewish writers have a tradition that Abram was cast into a fiery furnace for refusing to worship idols, and was miraculously delivered. It is rather a place of that name. Thence God brought him by an effectual call, brought him with a gracious violence, snatched him as a brand out of the burning. This was, (1.) A special mercy: "I brought thee, and left others, thousands, to perish there." God called him alone, Isa. li. 2 . (2.) A spiritual mercy, a mercy to his soul, a deliverance from sin and its fatal consequences. If God save our souls, we shall want nothing that is good for us. (3.) A fresh mercy, lately bestowed, and therefore should be the more affecting, as that in the preface to the commandments, I am the Lord that brought thee out of Egypt lately. (4.) A foundation mercy, the beginning of mercy, peculiar mercy to Abram, and therefore a pledge and earnest of further mercy, Isa. lxvi. 9 . Observe how God speaks of it as that which he gloried in: I am the Lord that brought thee out. He glories in it as an act both of power and grace; compare Isa. xxix. 22 , where he glories in it, long afterwards. Thus saith the Lord who redeemed Abraham, redeemed him from sin.

3. What he intended to do yet further for him: " I brought thee hither, on purpose to give thee this land to inherit it, not only to possess it, but to possess it as an inheritance, which is the sweetest and surest title." Note, (1.) The providence of God has secret but gracious designs in all its various dispensations towards good people; we cannot conceive the projects of Providence, till the event shows them in all their mercy and glory. (2.) The great thing God designs in all his dealings with his people is to bring them safely to heaven. They are chosen to salvation ( 2 Thess. ii. 13 ), called to the kingdom ( 1 Thess. ii. 12 ), begotten to the inheritance ( 1 Pet. i. 3, 4 ), and by all made meet for it, Col. i. 12, 13 ; 2 Cor. iv. 17 .

II. Abram desires a sign: Whereby shall I know that I shall inherit it? v. 8 . This did not proceed from distrust of God's power or promise, as that of Zacharias; but he desired this, 1. For the strengthening and confirming of his own faith; he believed ( v. 6 ), but here he prays, Lord, help me against my unbelief. Now he believed, but he desired a sign to be treasured up against an hour of temptation, not knowing how his faith might, by some event or other, be shocked and tried. Note, We all need, and should desire, helps from heaven for the confirming of our faith, and should improve sacraments, which are instituted signs, for that purpose. See Judg. vi. 36-40 ; 2 Kings xx. 8-10 ; Isa. vii. 11, 12 . 2. For the ratifying of the promise to his posterity, that they also might be brought to believe it. Note, Those that are satisfied themselves should desire that others also may be satisfied of the truth of God's promises. John sent his disciples to Christ, not so much for his own satisfaction as for theirs, Matt. xi. 2, 3 . Canaan was a type of heaven. Note, It is a very desirable thing to know that we shall inherit the heavenly Canaan, that is, to be confirmed in our belief of the truth of that happiness, and to have the evidences of our title to it more and more cleared up to us.

12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. 13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. 15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 16 But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

We have here a full and particular discovery made to Abram of God's purposes concerning his seed. Observe,

I. The time when God came to him with this discovery: When the sun was going down, or declining, about the time of the evening oblation, 1 Kings xviii. 36 ; Dan. ix. 21 . Early in the morning, before day, while the stars were yet to be seen, God had given him orders concerning the sacrifices ( v. 5 ), and we may suppose it was, at least, his morning's work to prepare them and set them in order; when he had done this, he abode by them, praying and waiting till towards evening. Note, God often keeps his people long in expectation of the comforts he designs them, for the confirmation of their faith; but though the answers of prayer, and the performance of promises, come slowly, yet they come surely. At evening time it shall be light.

II. The preparatives for this discovery. 1. A deep sleep fell upon Abram, not a common sleep through weariness or carelessness, but a divine ecstasy, like that which the Lord God caused to fall upon Adam ( ch. ii. 21 ), that, being hereby wholly taken off from the view of things sensible, he might be wholly taken up with the contemplation of things spiritual. The doors of the body were locked up, that the soul might be private and retired, and might act the more freely and like itself. 2. With this sleep, a horror of great darkness fell upon him. How sudden a change! But just before we had him solacing himself in the comforts of God's covenant, and in communion with him; and here a horror of great darkness falls upon him. Note, The children of light do not always walk in the light, but sometimes clouds and darkness are round about them. This great darkness, which brought horror with it, was designed, (1.) To strike an awe upon the spirit of Abram, and to possess him with a holy reverence, that the familiarity to which God was pleased to admit him might not breed contempt. Note, Holy fear prepares the soul for holy joy; the spirit of bondage makes way for the spirit of adoption. God wounds first, and then heals; humbles first, and then lifts up, Isa. vi. 5, 6 , &c. (2.) To be a specimen of the methods of God's dealings with his seed. They must first be in the horror and darkness of Egyptian slavery, and then enter with joy into the good land; and therefore he must have the foretaste of their sufferings, before he had the foresight of their happiness. (3.) To be an indication of the nature of that covenant of peculiarity which God was now about to make with Abram. The Old-Testament dispensation, which was founded on that covenant, was a dispensation, [1.] Of darkness and obscurity, 2 Cor. iii. 13, 14 . [2.] Of dread and horror, Heb. xii. 18 , &c.

III. The prediction itself. Several things are here foretold.

1. The suffering state of Abram's seed for a long time, v. 13 . Let not Abram flatter himself with the hopes of nothing but honour and prosperity in his family; no, he must know, of a surety, that which he was loth to believe, that the promised seed should be a persecuted seed. Note, God sends the worst first; we must first suffer, and then reign. He also lets us know the worst before it comes, that when it comes it may not be a surprise to us, John xvi. 4 . Now we have here,

(1.) The particulars of their sufferings. [1.] They shall be strangers; so they were, first in Canaan ( Ps. cv. 12 ) and afterwards in Egypt; before they were lords of their own land they were strangers in a strange land. The inconveniences of an unsettled state make a happy settlement the more welcome. Thus the heirs of heaven are first strangers on earth, a land that is not theirs. [2.] They shall be servants; so they were to the Egyptians, Exod. i. 13 . See how that which was the doom of the Canaanites ( ch. ix. 25 ), proves the distress of Abram's seed: they are made to serve, but with this difference, the Canaanites serve under a curse, the Hebrews under a blessing; and the upright shall have dominion in the morning, Ps. xlix. 14 . [3.] They shall be suffers. Those whom they serve shall afflict them; see Exod. i. 11 . Note, Those that are blessed and beloved of God are often sorely afflicted by wicked men; and God foresees it, and takes cognizance of it.

(2.) The continuance of their sufferings— four hundred years. This persecution began with mocking, when Ishmael, the son of an Egyptian, persecuted Isaac, who was born after the Spirit, ch. xxi. 9 ; Gal. iv. 29 . It continued in loathing; for it was an abomination to the Egyptians to eat bread with the Hebrews, ch. xliii. 32 ; and it came at last to murder, the basest of murders, that of their new-born children; so that, more or less, it continued 400 years, though, in extremity, not so many. This was a long time, but a limited time.

2. The judgment of the enemies of Abram's seed: That nation whom they shall serve, even the Egyptians, will I judge, v. 14 . This points at the plagues of Egypt, by which God not only constrained the Egyptians to release Israel, but punished them for all the hardships they had put upon them. Note, (1.) Though God may suffer persecutors and oppressors to trample upon his people a great while, yet he will certainly reckon with them at last; for his day is coming, Ps. xxxvii. 12, 13 . (2.) The punishing of persecutors is the judging of them: it is a righteous thing with God, and a particular act of justice, to recompense tribulations to those that trouble his people. The judging of the church's enemies is God's work: I will judge. God can do it, for he is the Lord; he will do it, for he is his people's God, and he has said, Vengeance is mine, I will repay. To him therefore we must leave it, to be done in his way and time.

3. The deliverance of Abram's seed out of Egypt. That great event is here foretold: Afterwards shall they come out with great substance. It is here promised, (1.) That they should be enlarged: Afterwards they shall come out; that is, either after they have been afflicted 400 years, when the days of their servitude are fulfilled, or after the Egyptians are judged and plagued, then they may expect deliverance. Note, The destruction of oppressors is the redemption of the oppressed; they will not let God's people go till they are forced to it. (2.) That they should be enriched: They shall come out with great substance; this was fulfilled, Exod. xii. 35, 36 . God took care they should have, not only a good land to go to, but a good stock to carry with them.

4. Their happy settlement in Canaan, v. 16 . They shall not only come out of Egypt, but they shall come hither again, hither to the land of Canaan, wherein thou now art. The discontinuance of their possession shall be no defeasance of their right: we must not reckon those comforts lost for ever that are intermitted for a time. The reason why they must not have the land of promise in possession till the fourth generation was because the iniquity of the Amorites was not yet full. Israel cannot be possessed of Canaan till the Amorites be dispossessed; and they are not yet ripe for ruin. The righteous God has determined that they shall not be cut off till they have persisted in sin so long, and arrived at such a pitch of wickedness, that there may appear some equitable proportion between their sin and their ruin; and therefore, till it come to that, the seed of Abram must be kept out of possession. Note, (1.) The measure of sin fills gradually. Those that continue impenitent in wicked ways are treasuring up unto themselves wrath. (2.) Some people's measure of sin fills slowly. The Sodomites, who were sinners before the Lord exceedingly, soon filled their measure; so did the Jews, who were, in profession, near to God. But the iniquity of the Amorites was long in the filling up. (3.) That this is the reason of the prosperity of wicked people; the measure of their sins is not yet full. The wicked live, become old, and are mighty in power, while God is laying up their iniquity for their children, Matt. xxiii. 32 ; Deut. xxxii. 34 .

5. Abram's peaceful quiet death and burial, before these things should come to pass, v. 15 . As he should not live to see that good land in the possession of his family, but must die, as he lived, a stranger in it, so, to balance this, he should not live to see the troubles that should come upon his seed, much less to share in them. This is promised to Josiah, 2 Kings xxii. 20 . Note, Good men are sometimes greatly favoured by being taken away from the evil to come, Isa. lvii. 1 . Let this satisfy Abram, that, for his part,

(1.) He shall go to his fathers in peace. Note, [1.] Even the friends and favourites of Heaven are not exempted from the stroke of death. Are we greater than our father Abram, who is dead? John viii. 53 . [2.] Good men die willingly; they are not fetched, they are not forced, but they go; their soul is not required, as the rich fool's ( Luke xii. 20 ), but cheerfully resigned: they would not live always. [3.] At death we go to our fathers, to all our fathers that have gone before us to the state of the dead ( Job xxi. 32, 33 ), to our godly fathers that have gone before us to the state of the blessed, Heb. xii. 23 . The former thought helps to take off the terror of death, the latter puts comfort into it. [4.] Whenever a godly man dies, he dies in peace. If the way be piety, the end is peace, Ps. xxxvii. 37 . Outward peace, to the last, is promised to Abram, peace and truth is his days, whatever should come afterwards ( 2 Kings xx. 19 ); peace with God, and everlasting peace, are sure to all the seed.

17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. 18 In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: 19 The Kenites, and the Kenizzites, and the Kadmonites, 20 And the Hittites, and the Perizzites, and the Rephaims, 21 And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.

Here is, I. The covenant ratified ( v. 17 ); the sign which Abram desired was given, at length, when the sun had gone down, so that it was dark; for that was a dark dispensation.

1. The smoking furnace signified the affliction of his seed in Egypt. They were there in the iron furnace ( Deut. iv. 20 ), the furnace of affliction ( Isa. xlviii. 10 ), labouring in the very fire. They were there in the smoke, their eyes darkened, that they could not see to the end of their troubles, and themselves at a loss to conceive what God would do with them. Clouds and darkness were round about them.

2. The burning lamp denotes comfort in this affliction; and this God showed to Abram, at the same time that he showed him the smoking furnace. (1.) Light denotes deliverance out of the furnace; their salvation was as a lamp that burneth, Isa. lxii. 1 . When God came down to deliver them, he appeared in a bush that burned, and was not consumed, Exod. iii. 2 . (2.) The lamp denotes direction in the smoke. God's word was their lamp: this word to Abram was so, it was a light shining in a dark place. Perhaps this burning lamp prefigured the pillar of cloud and fire, which led them out of Egypt, in which God was. (3.) The burning lamp denotes the destruction of their enemies who kept them so long in the furnace. See Zech. xii. 6 . The same cloud that enlightened the Israelites troubled and burned the Egyptians.

3. The passing of these between the pieces was the confirming of the covenant God now made with him, that he might have strong consolation, being fully persuaded that what God promised he would certainly perform. It is probable that the furnace and lamp, which passed between the pieces, burnt and consumed them, and so completed the sacrifice, and testified God's acceptance of it, as of Gideon's ( Judg. vi. 21 ), Manoah's ( Judg. xiii. 19, 20 ), and Solomon's, 2 Chron. vii. 1 . So it intimates, (1.) That God's covenants with man are made by sacrifice ( Ps. l. 5 ), by Christ, the great sacrifice: no agreement without atonement. (2.) God's acceptance of our spiritual sacrifices is a token for good and an earnest of further favours. See Judg. xiii. 23 . And by this we may know that he accepts our sacrifices if he kindle in our souls a holy fire of pious and devout affections in them.

II. The covenant repeated and explained: In that same day, that day never to be forgotten, the Lord made a covenant with Abram, that is, gave a promise to Abram, saying, Unto thy seed have I given this land, v. 18 . Here is,

1. A rehearsal of the grant. He had said before, To thy seed will I give this land, ch. xii. 7 ; xiii. 15 . But here he says, I have given it; that is, (1.) I have given the promise of it, the charter is sealed and delivered, and cannot be disannulled. Note, God's promises are God's gifts, and are so to be accounted. (2.) The possession is as sure, in due time, as if it were now actually delivered to them. What God has promised is as sure as if it were already done; hence, it is said, He that believes hath everlasting life ( John iii. 36 ), for he shall as surely go to heaven as if he were there already.

2. A recital of the particulars granted, such as is usual in the grants of lands. He specifies the boundaries of the land intended hereby to be granted, v. 18 . And then, for the greater certainty, as is usual in such cases, he mentions in whose tenure and occupation these lands now were. Ten several nations, or tribes, are here spoken of ( v. 19-21 ) that must be cast out, to make room for the seed of Abram. They were not possessed of all these countries when God brought them into Canaan. The bounds are fixed much narrower, Num. xxxiv. 2, 3 . &c. But, (1.) In David's time, and Solomon's, their jurisdiction extended to the utmost of these limits, 2 Chron. ix. 26 . (2.) It was their own fault that they were not sooner and longer in possession of all these territories. They forfeited their right by their sins, and by their own sloth and cowardice kept themselves out of possession. (3.) The land granted is here described in its utmost extent because it was to be a type of the heavenly inheritance, where there is room enough: in our father's house are many mansions. The present occupants are named, because their number, and strength, and long prescription, should be no hindrance to the accomplishment of this promise in its season, and to magnify God's love to Abram and his seed, in giving to that one nation the possessions of many nations, so precious were they in his sight, and so honourable, Isa. xliii. 4 .

1. After these things-- the conquest of the invading kings.

the word of the Lord-- a phrase used, when connected with a vision, to denote a prophetic message.

Fear not, Abram-- When the excitement of the enterprise was over, he had become a prey to despondency and terror at the probable revenge that might be meditated against him. To dispel his fear, he was favored with this gracious announcement. Having such a promise, how well did it become him (and all God's people who have the same promise) to dismiss fears, and cast all burdens on the Lord ( Psa 27:3 ).

2. Lord God, what wilt thou give?-- To his mind the declaration, "I am thy exceeding great reward" [Ge 15:1], had but one meaning, or was viewed but in one particular light, as bearing on the fulfilment of the promise, and he was still experiencing the sickness of hope deferred.

3. Eliezer of Damascus ... one born in my house is mine heir-- According to the usage of nomadic tribes, his chief confidential servant, would be heir to his possessions and honors. But this man could have become his son only by adoption; and how sadly would that have come short of the parental hopes he had been encouraged to entertain! His language betrayed a latent spirit of fretfulness or perhaps a temporary failure in the very virtue for which he is so renowned--and absolute submission to God's time, as well as way, of accomplishing His promise.

4. This shall not be thine heir-- To the first part of his address no reply was given; but having renewed it in a spirit of more becoming submission, "whereby shall I know that I shall inherit it" [Ge 15:8], he was delighted by a most explicit promise of Canaan, which was immediately confirmed by a remarkable ceremony.

9-21. Take me an heifer, &c.-- On occasions of great importance, when two or more parties join in a compact, they either observe precisely the same rites as Abram did, or, where they do not, they invoke the lamp as their witness. According to these ideas, which have been from time immemorial engraven on the minds of Eastern people, the Lord Himself condescended to enter into covenant with Abram. The patriarch did not pass between the sacrifice and the reason was that in this transaction he was bound to nothing. He asked a sign, and God was pleased to give him a sign, by which, according to Eastern ideas, He bound Himself. In like manner God has entered into covenant with us; and in the glory of the only-begotten Son, who passed through between God and us, all who believe have, like Abram, a sign or pledge in the gift of the Spirit, whereby they may know that they shall inherit the heavenly Canaan.

1. This Psalm is the first of those to which is prefixed the word Allelujah; the meaning of which word, or rather two words, is, Praise the Lord. For this reason he beginneth with praises: "O confess unto the Lord, and call upon His Name"

(ver. 1); for this confession is to be understood as praise, just as these words of our Lord, "I confess to Thee, O Father, Lord of heaven and earth." For after commencing with praise, calling upon God is wont to follow, whereunto he that prayeth doth next add his longings: whence the Lord's Prayer itself hath at the commencement a very brief praise, in these words, "Our Father which art in Heaven." The things prayed for, then follow....This also followeth, "Tell the people what things He hath done;" or rather, to translate literally from the Greek, as other Latin copies too have it, "Preach the Gospel of His works among the Gentiles." Unto whom is this addressed, save unto the Evangelists in prophecy?

2. "O sing unto Him, and play on instruments unto Him"

(ver. 2). Praise Him both by word and deed; for we sing with the voice, while we play with an instrument, that is, with our hands. "Let your talking be of all His wondrous works. Be ye praise in His holy Name"

(ver. 3). These two verses may without any absurdity seem paraphrases of the two words above; so that, "Let your talking be of all His wondrous works," may express the words, "O sing unto Him;" and what followeth, "be ye praised in His holy Name," may be referred to the words, "and play on instruments unto Him;" the former relating to the "good word" wherewith we sing unto Him, in which His wondrous works are told; the latter to the good work, in which sweet music is played unto Him, so that no man may wish to be praised for a good work on the score of his own power to do it. For this reason, after saying, "be ye praised," which assuredly they who work well deservedly may, he added, "in His holy Name," since "he that glorieth, let him glory in the Lord." ...This is to be praised in His holy Name. Whence we read also in another Psalm: "My soul shall be praised in the Lord: let the meek hear thereof, and be glad;" which here in a sense followeth, "Let the heart of them rejoice that seek the Lord:" for thus the meek are glad, who do not rival with a bitter jealousy those whom they imitate as already workers of good.

3. "Seek the Lord, and be strengthened"

(ver. 4). This is very literally construed from the Greek, though it may seem not a Latin word: whence other copies have, "be ye confirmed;" others, "be ye corroborated."...While these words, then, "Come unto Him, and be enlightened," apply to seeing; those in the text relate to doing: "Seek the Lord, and be strengthened."...But what meaneth, "Seek His face evermore"? I know indeed that to cling unto God is good for me; but if He is always being sought, when is He found? Did he mean by "evermore," the whole of the life we live here, whence we become conscious that we ought thus to seek, since even when found He is still to be sought? To wit, faith hath already found Him, but hope still seeketh Him. But love hath both found Him through faith, and seeketh to have Him by sight, where He will then be found so as to satisfy us, and no longer to need our search. For unless faith discovered Him in this life, it would not be said, "Seek the Lord." Also, if when discovered by faith, He were not still to be diligently sought, it would not be said, "For if we hope for that we see not, then do we with patience wait for it." ...And truly this is the sense of the words, "Seek His face evermore;" meaning that discovery should not terminate that seeking, by which love is testified, but with the increase of love the seeking of the discovered One should increase.

4. "Remember," he saith, "His marvellous works that He hath done, His wonders, and the judgments of His mouth"

(ver. 6)....He next addeth, "He is the Lord our God: His judgments are in all the world"

(ver. 7). Is He the God of the Jews only? God forbid! "He is the Lord our God:" because the Church, where His judgments are preached, is in all the world....

6. "He hath been alway mindful of His covenant"

(ver. 8). Other copies read, "for evermore;" and this arises from the ambiguity of the Greek. But if we are to understand "alway" of this world and not of eternity, why, when he explaineth what covenant He was mindful of, doth he add, "The word that He made to a thousand generations"? Now this may be understood with a certain limitation; but he afterwards saith, "Even the covenant that He made with Abraham"

(ver. 9): "and the oath that He sware unto Isaac; and appointed the same unto Jacob for a law, and to Israel for an everlasting testament"

Alleluia. This word occurs at the end of the preceding psalm in Hebrew, and means, "Praise ye the Lord," though it is also used as an exclamation of joy; for which reason it is left untranslated. See Apocalypse xx. (St. Augustine, ep. ad Casulan.) (Calmet) --- It implies that we must praise God with all our power; and Catholic writers retain this (Worthington) and similar words in the original. (Haydock) --- The first 15 verses of this psalm nearly agree with that which was composed by David, when the ark was to be removed from the house of Obededon, 1 Paralipomenon xvi. 8, 22. (Haydock) --- But the last part seems to have been added by him, or by another afterwards, with some small alterations. (Berthier) --- It was perhaps adapted to the dedication of the second temple, with the two following psalms. (Calmet) --- Gentiles. Their conversion is thus insinuated. (Calmet) --- The apostles preached to all. (Eusebius) --- How much more ought we not to celebrate the mysteries of Christ? (Worthington)

Glory. 2 Corinthians x. 17. (Eusebius) --- Literally, "be praised," (Haydock) knowing to what an honor you have been raised, (Deuteronomy xxx. 7., and Jeremias ix. 23.) and live accordingly.

Evermore. Be assiduous to obtain is favour, and present yourselves in his holy temple as often as you are able. (Calmet)

His servant. Or "servants." (Septuagint) Vulgate is ambiguous. Hebrew declared for servant here; but, his chosen, is certainly plural, and refers to all the people, and [in] 1 Paralipomenon xvi. 13., we read, seed of Israel, his servants. (Haydock)

Generations. Or from the call of Abraham. But this was to be understood if the Israelites continued faithful, (Deuteronomy xxviii.) or the promise regards the spiritual children of Abraham, who are blessed for ever, (Berthier) and continue to the end of the world. (Haydock)

1 O give thanks unto the Lord ; call upon his name: make known his deeds among the people. 2 Sing unto him, sing psalms unto him: talk ye of all his wondrous works. 3 Glory ye in his holy name: let the heart of them rejoice that seek the Lord . 4 Seek the Lord , and his strength: seek his face evermore. 5 Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth; 6 O ye seed of Abraham his servant, ye children of Jacob his chosen. 7 He is the Lord our God: his judgments are in all the earth.

Our devotion is here warmly excited; and we are stirred up, that we may stir up ourselves to praise God. Observe,

I. The duties to which we are here called, and they are many, but the tendency of them all is to give unto God the glory due unto his name. 1. We must give thanks to him, as one who has always been our bountiful benefactor and requires only that we give him thanks for his favours—poor returns for rich receivings. 2. Call upon his name, as one whom you depend upon for further favours. Praying for further mercies is accepted as an acknowledgment of former mercies. Because he has inclined his ear unto me, therefore will I call upon him. 3. Make known his deeds ( v. 1 ), that others may join with you in praising him. Talk of all his wondrous works ( v. 2 ), as we talk of things that we are full of, and much affected with, and desire to fill others with. God's wondrous works ought to be the subject of our familiar discourses with our families and friends, and we should talk of them as we sit in the house and as we go by the way ( Deut. vi. 7 ), not merely for entertainment, but for the exciting of devotion and the encouraging of our own and others' faith and hope in God. Even sacred things may be the matter of common talk, provided it be with due reverence. 4. Sing psalms to God's honour, as those that rejoice in him, and desire to testify that joy for the encouragement of others and to transmit it to posterity, as memorable things anciently were handed down by songs, when writing was scarce. 5. Glory in his holy name; let those that are disposed to glory not boast of their own accomplishments and achievements, but of their acquaintance with God and their relation to him, Jer. ix. 23, 24 . Praise you his holy name, so some; but it comes all to one, for in glorying in him we give glory to him. 6. Seek him; place your happiness in him, and then pursue that happiness in all the ways that he has appointed. Seek the Lord and his strength, that is, the ark of his strength; seek him in the sanctuary, in the way wherein he has appointed us to seek him. Seek his strength, that is, his grace, the strength of his Spirit to work in you that which is good, which we cannot do but by strength derived from him, for which he will be enquired of. Seek the Lord and be strengthened; so divers ancient versions read it. Those that would be strengthened in the inward man must fetch in strength from God by faith and prayer. Seek his strength, and then seek his face; for by his strength, we hope to prevail with him for his favour, as Jacob did, Hos. xii. 3 . " Seek his face evermore; seek to have his favour to eternity, and therefore continue seeking it to the end of the time of your probation. Seek it while you live in this world, and you shall have it while you live in the other world, and even there shall be for ever seeking it in an infinite progression, and yet be for ever satisfied in it." 7. Let the hearts of those rejoice that do seek him ( v. 3 ); for they have chosen well, are well fixed, and well employed, and they may be sure that their labour will not be in vain, for he will not only be found, but he will be found the rewarder of those that diligently seek him. If those have reason to rejoice that seek the Lord, much more those that have found him.

8 He hath remembered his covenant for ever, the word which he commanded to a thousand generations. 9 Which covenant he made with Abraham, and his oath unto Isaac; 10 And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant: 11 Saying, Unto thee will I give the land of Canaan, the lot of your inheritance: 12 When they were but a few men in number; yea, very few, and strangers in it. 13 When they went from one nation to another, from one kingdom to another people; 14 He suffered no man to do them wrong: yea, he reproved kings for their sakes; 15 Saying, Touch not mine anointed, and do my prophets no harm. 16 Moreover he called for a famine upon the land: he brake the whole staff of bread. 17 He sent a man before them, even Joseph, who was sold for a servant: 18 Whose feet they hurt with fetters: he was laid in iron: 19 Until the time that his word came: the word of the Lord tried him. 20 The king sent and loosed him; even the ruler of the people, and let him go free. 21 He made him lord of his house, and ruler of all his substance: 22 To bind his princes at his pleasure; and teach his senators wisdom. 23 Israel also came into Egypt; and Jacob sojourned in the land of Ham. 24 And he increased his people greatly; and made them stronger than their enemies.

We are here taught, in praising God, to look a great way back, and to give him the glory of what he did for his church in former ages, especially when it was in the founding and forming, which those in its latter ages enjoy the benefit of and therefore should give thanks for. Doubtless we may fetch as proper matter for praise from the histories of the gospels, and the acts of the apostles, which relate the birth of the Christian church, as the psalmist here does from the histories of Genesis and Exodus, which relate the birth of the Jewish church; and our histories greatly outshine theirs. Two things are here made the subject of praise:—

I. God's promise to the patriarchs, that great promise that he would give to their seed the land of Canaan for an inheritance, which was a type of the promise of eternal life made in Christ to all believers. In all the marvellous works which God did for Israel he remembered his covenant ( v. 8 ) and he will remember it for ever; it is the word which he commanded to a thousand generations. See here the power of the promise; it is the word which he commanded and which will take effect. See the perpetuity of the promise; it is commanded to a thousand generations, and the entail of it shall not be cut off. In the parallel place it is expressed as our duty ( 1 Chron. xvi. 15 ), Be you mindful always of his covenant. God will not forget it and therefore we must not. The promise is here called a covenant, because there was something required on man's part as the condition of the promise. Observe, 1. The persons with whom this covenant was made—with Abraham, Isaac, and Jacob, grandfather, father, and son, all eminent believers, Heb. xi. 8, 9 . 2. The ratifications of the covenant; it was made sure by all that is sacred. Is that sure which is sworn to? It is his oath to Isaac and to Abraham. See to whom God swore by himself, Heb. vi. 13, 14 . Is that sure which has passed into a law? He confirmed the same for a law, a law never to be repealed. Is that sure which is reduced to a mutual contract and stipulation? This is confirmed for an everlasting covenant, inviolable. 3. The covenant itself: Unto thee will I give the land of Canaan, v. 11 . The patriarchs had a right to it, not by providence, but by promise; and their seed should be put in possession of it, not by the common ways of settling nations, but by miracles; God will give it to them himself, as it were with his own hand; it shall be given to them as their lot which God assigns them and measures out to them, as the lot of their inheritance, a sure title, by virtue of their birth; it shall come to them by descent, not by purchase, by the favour of God, and not any merit of their own. Heaven is the inheritance we have obtained, Eph. i. 11 . And this is the promise which God has promised us (as Canaan was the promise he promised them), even eternal life, 1 John ii. 25 ; Tit. i. 2 .

II. His providences concerning the patriarchs while they were waiting for the accomplishment of this promise, which represent to us the care God takes of his people in this world, while they are yet on this side the heavenly Canaan; for these things happened unto them for examples and encouragements to all the heirs of promise, that live by faith as they did.

1. They were wonderfully protected and sheltered, and (as the Jewish masters express it) gathered under the wings of the divine Majesty. This is accounted for, v. 12-15 . Here we may observe,

(1.) How they were exposed to injuries from men. To the three renowned patriarchs, Abraham, and Isaac, and Jacob, God's promises were very rich; again and again he told them he would be their God; but his performances in this world were so little proportionable that, if he had not prepared for them a city in the other world, he would have been ashamed to be called their God (see Heb. xi. 16 ), because he was always generous; and yet even in this world he was not wanting to them, but that he might appear, to do uncommon things for them, he exercised them with uncommon trials. [1.] They were few, very few. Abraham was called alone ( Isa. li. 2 ); he had but two sons, and one of them he cast out; Isaac had but two, and one of them was forced for many years to flee from his country; Jacob had more, but some of them, instead of being a defence to him, exposed him, when (as he himself pleads, Gen. xxxiv. 30 ) he was but few in number, and therefore might easily be destroyed by the natives, he and his house. God's chosen are but a little flock, few, very few, and yet upheld. [2.] They were strangers, and therefore were the most likely to be abused and to meet with strange usage, and the less able to help themselves. Their religion made them to be looked upon as strangers ( 1 Pet. iv. 4 ) and to be hooted at as speckled birds, Jer. xii. 9 . Though the whole land was theirs by promise, yet they were so far from producing and pleading their grant that they confessed themselves strangers in it, Heb. xi. 13 . [3.] They were unsettled ( v. 13 ): They went from one nation to another, from one part of that land to another (for it was then in the holding and occupation of divers nations, Gen. xii. 8 ; xiii. 3, 18 ); nay, from one kingdom to another people, from Canaan to Egypt, from Egypt to the land of the Philistines, which could not but weaken and expose them; yet they were forced to it by famine. Note, Though frequent removals are neither desirable nor commendable, yet sometimes there is a just and necessary occasion for them, and they may be the lot of some of the best men.

(2.) How they were guarded by the special providence of God, the wisdom and power of which were the more magnified by their being so many ways exposed, v. 14, 15 . They were not able to help themselves and yet, [1.] No men were suffered to wrong them, but even those that hated them, and would gladly have done them a mischief, had their hands tied, and could not do what they would. This may refer to Gen. xxxv. 5 , where we find that the terror of God (an unaccountable restraint) was upon the cities that were round about them, so that, though provoked, they did not pursue after the sons of Jacob. [2.] Even crowned heads, that did offer to wrong them, were not only checked and chidden for it, but controlled and baffled: He reproved kings for their sakes in dreams and visions, saying, "Touch not my anointed; it is at your peril if you do, nay, it shall not be in your power to do it; do my prophets no harm. " Pharaoh king of Egypt was plagued ( Gen. xii. 17 ) and Abimelech king of Gerar was sharply rebuked ( Gen. xx. 6 ) for doing wrong to Abraham. Note, First, Even kings themselves are liable to God's rebukes if they do wrong. Secondly, God's prophets are his anointed, for they have the unction of the Spirit, that oil of gladness, 1 John ii. 27 . Thirdly, Those that offer to touch God's prophets, with design to harm them, may expect to hear of it one way or other. God is jealous for his prophets; whoso touches them touches the apple of his eye. Fourthly, Even those that touch the prophets, nay that kill the prophets (as many did), cannot do them any harm, any real harm. Lastly, God's anointed prophets are dearer to him than anointed kings themselves. Jeroboam's hand was withered when it was stretched out against a prophet.

2. They were wonderfully provided for and supplied. And here also, (1.) They were reduced to great extremity. Even in Canaan, the land of promise, he called for a famine, v. 16 . Note, All judgments are at God's call, and no place is exempt from their visitation and jurisdiction when God sends them forth with commission. To try the faith of the patriarchs, God broke the whole staff of bread, even in that good land, that they might plainly see God designed them a better country than that was. (2.) God graciously took care for their relief. It was in obedience to his precept, and in dependence upon his promise, that they were now sojourners in Canaan, and therefore he could not in honour suffer any evil to befal them or any good thing to be wanting to them. As he restrained one Pharaoh from doing them wrong, so he raised up another to do them a kindness, by preferring and entrusting Joseph, of whose story we have here an abstract. He was to be the shepherd and stone of Israel and to save that holy seed alive, Gen. xlix. 24 ; l. 20 . In order to this, [1.] He was humbled, greatly humbled ( v. 17, 18 ): God sent a man before them, even Joseph. Many years before the famine began, he was sent before them, to nourish them in the famine; so vast are the foresights and forecasts of Providence, and so long its reaches. But in what character did he go to Egypt who was to provide for the reception of the church there? He went not in quality of an ambassador, no, nor so much as a factor or commissary; but he was sold thither for a servant, a slave for term of life, without any prospect of being ever set at liberty. This was low enough, and, one would think, set him far enough from any probability of being great. And yet he was brought lower; he was made a prisoner ( v. 18 ): His feet they hurt with fetters. Being unjustly charged with a crime no less heinous than a rape upon his mistress, the iron entered into his soul, that is, was very painful to him; and the false accusation which was the cause of his imprisonment did in a special manner grieve him, and went to his heart; yet all this was the way to his preferment. [2.] He was exalted, highly exalted. He continued a prisoner, neither tried nor bailed, until the time appointed of God for his release ( v. 19 ), when his word came, that is, his interpretations of the dreams came to pass, and the report thereof came to Pharaoh's ears by the chief butler. And then the word of the Lord cleared him; that is, the power God gave him to foretel things to come rolled away the reproach his mistress had loaded him with; for it could not be thought that God would give such a power to so bad a man as he was represented to be. God's word tried him, tried his faith and patience, and then it came in power to give command for his release. There is a time set when God's word will come for the comfort of all that trust in it, Hab. ii. 3 . At the end it shall speak, and not lie. God gave the word, and then the king sent and loosed him; for the king's heart is in the hand of the Lord. Pharaoh, finding him to be a favourite of Heaven, First, Discharged him from his imprisonment ( v. 20 ): He let him go free. God has often, by wonderful turns of providence, pleaded the cause of oppressed innocency. Secondly, He advanced him to the highest posts of honour, v. 21, 22 . He made him lord high chamberlain of his household ( he made him lord of his house ); nay, he put him into the office of lord-treasurer, the ruler of all his substance. He made him prime-minister of state, lord-president of his council, to command his princes at his pleasure and teach them wisdom, and general of his forces. According to thy word shall all my people be ruled, Gen. xli. 40 , 43 , 44 . He made him lord chief justice, to judge even his senators and punish those that were disobedient. In all this Joseph was designed to be, 1. A father to the church that then was, to save the house of Israel from perishing by the famine. He was made great, that he might do good, especially in the household of faith. 2. A figure of Christ that was to come, who, because he humbled himself and took upon him the form of a servant, was highly exalted, and has all judgment committed to him. Joseph being thus sent before, and put into a capacity of maintaining all his father's house, Israel also came into Egypt ( v. 23 ), where he and all his were very honourably and comfortably provided for many years. Thus the New-Testament church has a place provided for her even in the wilderness, where she is nourished for a time, times, and half a time, Rev. xii. 14 . Verily she shall be fed.

1. call ... name-- ( Psa 79:6 ; Ro 10:13 ). Call on Him, according to His historically manifested glory. After the example of Abraham, who, as often as God acquired for Himself a name in guiding him, called in solemn worship upon the name of the Lord ( Ge 12:8 ; 13:4 ).

among the people-- or, "peoples" ( Psa 18:49 ).

deeds-- or, "wonders" ( Psa 103:7 ).

3-4. Seeking God's favor is the only true mode of getting true happiness, and His strength [Psa 105:4] is the only true source of protection (compare Psa 32:11 ; 40:16 ).

Glory ... name-- boast in His perfections. The world glories in its horses and chariots against the Church of God lying in the dust; but our hope is in the name, that is, the power and love of God to His people, manifested in past deliverances.

5-6. judgments ... mouth-- His judicial decisions for the good and against the wicked.

7. Rather, "He, Jehovah, is our God." His title, "Jehovah," implies that He, the unchangeable, self-existing Being, makes things to be, that is, fulfils His promises, and therefore will not forsake His people. Though specially of His people, He is God over all.

8-11. The covenant was often ratified.

word-- answering to "covenant" [Psa 105:9] in the parallel clause, namely, the word of promise, which, according to Psa 105:10 , He set forth for an inviolable law.

commanded-- or, "ordained" ( Psa 68:28 ).

to a thousand generations-- perpetually. A verbal allusion to De 7:9 (compare Ex 20:6 ).

CHAPTER 7

Judge not, rashly and malignantly, that ye, &c. Christ does not here prohibit the public judgments of magistrates, by which they condemn the guilty and absolve the innocent, for this is necessary in all commonwealths, but only private judgments, and that when they are rash, envious, detractive, for they are repugnant to charity and justice, yea to God Himself, whose office of judgment is usurped. For we have not been set to be judges but companions of our neighbours. Wherefore if we have an evil opinion of him we do him an injury. And we take away his good fame if we let this judgment go abroad; for reputation is a great good, greater far than riches. So S. Jerome, Bede, and Basil. The Gloss says, "There is scarcely any one who is found to be free from this fault." Hear S. Augustine (102 Serm. de Temp.): "Concerning those things, then, which are known to God, unknown to us, we judge our neighbours at our peril. Of this the Lord hath said, Judge not. But concerning things which are open and public evils, we may and ought to judge and rebuke, but still with charity and love, hating not the man, but the sin, detesting not the sick man, but the disease. For unless the open adulterer, thief, habitual drunkard, traitor, were judged and punished, that would be fulfilled which the blessed martyr Cyprian hath said, 'He who soothes a sinner with flattering words, administers fuel to his sin.'" S. Anthony gives the cause of perverseness in rash judgment, when he says, "We are often deceived as to the motives of actions. The judgment of God, who sees all things, is another thing from ours. But it is right that we should suffer one with another, and bear one another's burdens." So S. Athanasius, in his Life.

That ye be not judged, i.e., neither by men nor God. Ye will escape very many unjust judgments of others, or, anyhow, ye will not experience the severe judgment of God. Hear S. Augustine: "The temerity wherewith thou dost punish another will punish thyself. Injustice always injures him who does the wrong."

Some MSS. add here, Condemn not, and ye shall not be condemned, but it seems to have been added from Luk_7:37.

Leontius, Bishop of Cyprus, in his Life of S. John the Almoner, c. 35, relates that Vitalius, who converted many harlots, was slapped on the face, and judged to be a fornicator, by a certain person; but this judge was in turn slapped on the face by the devil, and possessed by him, and could only be delivered by coming as a suppliant to the cell of Vitalius, who was dead. When he came thither, there was found written on the pavement, by the hand of God, "0 ye men of Alexandria, judge not before the time until the Lord shall come." Wisely saith S. Bernard (Serm. 40 in Cant.), "Make an excuse for the intention with which a thing is done, when you cannot excuse the thing itself; set it down, if possible, to ignorance, inadvertence."

For with what judgment, &c. Says S. Chrysostom, "In what way thine own sins shall be examined, thou hast thyself provided a rule, by judging severely the things in which thy neighbour has offended, for 'judgment without mercy shall be awarded to him who has shown no mercy,' says S. James" (Jam_2:13).

Cassian (lib. 5 de Instit. renunc. c. 40) says that a certain abbot called Maches was wont to relate of himself, that, by God's permission, he had fallen into three faults for which he had been accustomed to judge others, and had been punished for them. S. Dorotheus (Doctrina 6), in a chapter upon not judging, relates that an angel once brought the soul of an adulterer to a certain old man, who had condemned him, and said, "Lo, here is the dead man whom thou hast judged. Where am I to take his soul, to heaven or to hell? Thou hast appointed thyself the judge of the dead, in the place of Christ. Judge then this soul." At these words the old man was pricked with compunction, begged for pardon, and did penance for the rest of his life. Matthew Rader, the Jesuit, among many other golden sayings, has this"A crooked measuring-rule makes even straight things appear crooked." Thus melancholy, and the proclivity to suspect evil of others engendered by it, is most deceptive: it deceives itself, and then goes on to deceive others. Wherefore let him who suffers from this disease learn, from the experience of his own suspicions, that they are for the most part false and deceptive, and so let him say, 'I will no longer give credit to you, for so far I have found you liars.'"

With what measure, &c, This is an adage, signifying the same thing. According to the rule, or measure, by which thou judgest others, so shalt thou be judged thyself. If thou shalt show thyself kindly in judging, then will others judge thee kindly: if thou judgest others severely, then severely will others judge thee. Understand here similar, not equal measure. For our measure cannot equal God's. His severity and His mercy both far surpass ours. Yet is His severity less than our faults. For God punishes sin less than it deserves. S. James follows Christ the Lord, when he says, "Speak not evil one of another, brethren. Whoso speaketh evil of his brother, or judgeth his brother, speaketh evil of the law, and judgeth the law" (iv. 11). See what I have there said.

And why beholdest thou? Gr. ου̉ κατανοει̃ς, dost not perceive. The mote, Gr. τὸ κάρφος, that is, bit of straw, or chaff, or tiny particle of wood, such as easily get into the eye. These things are put in contrast with a heavy beam or block. The mote signifies little faults and defects; the beam denotes greater crimes. There is an elegant allusion to the sight of the eye. The eye does not see itself and its own blemishes, but those of others. In a similar manner the critics see not, nor think of their own defects, but those of others. To their own they are as blind as moles: for those of others they have the eyes of lynxes. They take offence at the very least faults of others, but view with complacency and approval their own huge faults. To this refers the proverb, "We, do not see the bag on our own backs" about which Æsop has a fable. "Every man," he says, "carries two wallets, one on his breast, the other hanging from his shoulders on his back, and into the first we put other people's faults, but our own into the bag behind." This is that selfishness (φιλαυτία) which is innate in men.

By the same fable an abbot dealt with and corrected his criticizing anchorites. (Vit. Pat. lib. 5, libello 9, hum. 9.) He filled a sack with a great quantity of sand, and put it on his back, and carried before him in his hand a basket with a very small quantity of sand. When asked why he did this, he replied, "That bag which holds most sand is my sins, and because they are many, I have put them on my back lest I should grieve and lament over them; but the little quantity of sand is the sins of my brother, and they are before my face, and in them I exercise myself in judging my brother." When the Abbot Isaac had once judged a certain person, an angel stood before him and said, "God has sent me to ask you whither I am to cast that brother whom you have judged?" When Isaac heard this, he sought forgiveness. And the angel said, "Arise, God forgives thee, but be careful for the time to come not to judge any before God judges them."

Or how wilt thou say, &c., With what face canst thou animadvert upon, or correct a slight fault of thy neighbour's, when thou toleratest an enormous offence in thyself?

Thou hypocrite, &c. See clearly: Gr. διαβλέψεις ε̉κβαλει̃ν. As it is impossible that he who has a beam in his own eye could see to pluck out a little mote from his brother's eye, because of the beam filling and darkening his own eye, so in like manner it is barely possible that any one whose mind and reason are clouded by grave sin could see how to correct the very small faults of others. For how canst thou hate the very small developments of those things which in an extreme degree thou perceivest not in thyself?

Give not that which is holy, &c. Christ, according to His custom, proceeds to teach by parables and proverbs. There is here a double proverb, each signifying the same thing. And both are rightly connected with what precedes. He had just shown who and what manner of persons they ought to be who correct others. Now He teaches who ought to be corrected and taught, and who not. Pearls, therefore, and that which is holy, here signify the same thing, namely the precious and heavenly doctrine of the Gospel, of faith and truth, and, by consequence, the holy sacraments. Moreover, the same persons are denoted by dogs and swine, viz., those who are perverse and obstinate. These, on account of their impurity, are like pigs, and on account of their rebellious barking, like dogs. He adds the reason, because they, like hungry swine, stolid and impudent, despise and trample on holy doctrines which are the food of the soul, because they are contrary to their appetite and uncleanness. In the next place they are bitter against the setter forth of the holy doctrine, and tear him either by words, or deeds.

These words of Christ must be taken per se, because, per accidens, Christ the Lord, S. Stephen, S. Paul, and others, preached the Gospel to the perverse and obstinate Jews, although they knew that they would be slain by them for so doing. For this they did that they might give public testimony to the truth and glory of God, and for the profit of those who were standing by. For in this way holy things are not presented to swine, but to God and His elect. Thus S. Augustine, who by dogs understands opposers of the truth, and by swine despisers of it. But by dogs S. Chrysostom understands the Gentiles, as most impure; by swine, heretics, as addicted to the belly. By that which is holy, he understands Baptism and the Eucharist, which must not be given to impure and unworthy persons; pearls are the mysteries of the truth, inclosed in the Divine words as in the depths of the sea, i.e., in the profundity of Holy Scripture.

Ask and it shall be given, &c. He returns to the subject of prayer, of which He had begun to treat, vi. 5.  Ask, viz., from God, by prayer, those things about which I have been teaching, such as are necessary for you, but arduous and difficult, and especially the things which I have laid down to be looked for in the Lord's Prayer. For to it Luke refers these words (Luk_11:9). Observe, these three words, ask, seek, knock, mean the same thing, that is, earnest prayer. To ask signifies confidence in prayer as a prime requisite; to seek signifies zeal and diligence, for he who seeks for anything, applies the whole vigour of his mind to obtain what he seeks. To knock means perseverance.

Christ then signifies that we must pray faithfully, diligently, ardently, and perseveringly. So S. Augustine, who says that ask refers to praying for strength, by which we may be able to fulfil the commandments of God. seek, that we may find the truth: knock, that heaven may be opened unto us.

To this we may add the words of S. Chrysostom. "Ask," he says, "in supplications, praying night and day: seek by zeal and labours, for heaven is not given to the slothful: knock in prayers, in fastings, and almsgiving, for he who knocks at a door knocks with his hand."

Again, these three words denote increasing earnestness in prayer. When anything is asked for, it is first spoken for; by-and-by, if no answer be given, we cry out; if calling out do not suffice, we seek for some other means of gaining attention, we apply our mouth to some chink in the door by which our voices may be made to reach the master of the house: if that too fail, we beat at the door, until we gain a hearing. Hence Remigius thus expounds, "We ask by praying; we seek by living well; we knock by persevering." Others, "Ask by faith, seek by hope, knock by charity." Lastly, Climacus (Gradu 28) says, Ask by striving, seek by obedience, knock by long-suffering.

Mystically, S. Bernard (in Scala Claustralium): "Seek by reading, and ye shall find in meditation: knock in prayer, and it shall be opened to you in contemplation. Reading offers solid food to the mouth, meditation masticates it, reason gives it flavour, contemplation is the very sweetness itself which pleases and refreshes." He then defines these four processes. "Meditation is a studious action of the mind, which under the guidance of right reason searches out the knowledge of hidden truth: contemplation is the elevation of a mind depending upon God, and tasting the joys of eternal sweetness. Reading searches, meditation finds, contemplation feeds, prayer asks."

For every one that asketh receiveth, &c. Elegantly and truly says S. Augustine, or whoever was the author of lib. de Salutar. Monitis, (c. 28), "The prayer of the righteous is the key of heaven. Prayer ascends, God's mercy descends." The same S. Augustine (lib. senten. apud Prospr. Sent. 87), says "The physician knows best, what is good for the sick man. Therefore God sometimes in mercy hears not." Again he says (ad Paulinum, Epist. 43), "The Lord often denies what we wish for, that he may give us what we would rather, in the end." And the Gloss says, "God does not deny Himself to those who ask, for He voluntarily offered Himself to those who asked not for him. And those who seek shall find Him: for He gave Himself to those who sought Him not, that He might be found of them: and He will open to those who knock, for He it is who crieth out, 'Behold, I stand at the door and knock.'"

Or what man is there of you, &c. The force of the or in this verse is, that God is more liberal than man. It, as it were, compares God and man, and shows the superiority of God to man.

Or if he ask a fish, &c. For a serpent has the appearance and form of a fish, so that it might be deceitfully substituted for a fish, though only by an enemy, not by a father. He says the same thing that He said in the previous verse, but by a still more striking similitude. For if a father gave a stone to a child who asked him for bread, he would only give him a useless and uneatable thing; but if he gave him a serpent when he asked for a fish, he would give him not only a useless but a noxious and poisonous thing. Thus Christ speaks of what is a moral impossibility.

If ye then being evil, &c. Being evil: i.e., "by the natural propensity to evil, which ye have contracted in your nature by sin." So S. Jerome. "Also by your own will and actions." Whence it is plain that these words were spoken to the people generally, not to the Apostles. For the Apostles were good, but among the multitude there were many who were evil and entangled in vices. S. Chrysostom was of another opinion: "In comparison with God," he says, "all appear evil, even the good, as in comparison with the sun all things, even such as are light, appear dark."

Give good things. Luke has, will give the good Spirit. For all good things are given by the grace of the Holy Spirit, says Remigius. By good things understand true and solid goods which lead to blessedness. Whence S. Augustine says, "Gold and silver are good, not because they make thee good, but because thou mayest do good with them."

Therefore all things whatsoever ye would, &c. The word therefore, some are of opinion, has not here any inferential meaning, but is only an enclitic particle, denoting the conclusion of this part of our Lord's Sermon. Hence the Syriac omits it. On the other hand we may, with S. Chrysostom, take the therefore as inferential, and then the meaning would be this: "What I have hitherto said at large concerning love of your neighbour and giving of alms, all these things arise out of this primary natural precept, and first principle of moral philosophy, and rest upon equity, that what thou wishest to be done to thyself, that thou shouldst do to others, and what thou dost not wish to suffer from others, that thou shouldst not do unto others." Understand that wishest and wishest not, must be taken in a good sense, as guided by right reason. For the man who wishes wine to be given him that he may get drunk may not lawfully offer it to others for such a purpose. Christ here alludes to the monition which Tobit, when he was dying, gave to his son (Mat_4:16): "That which thou wouldst hate to be done unto thyself, take heed that at no time thou doest it to another."

Enter ye in at the strait gate, &c. The strait gate, by which there is an entrance into heaven, to blessedness and the feast of celestial glory, is, says S. Augustine, the Law of God, which straitens and represses our desires: it is also obedience, continence, mortification, the daily cross, which the law bids either to be made or to be carried. The broad gate which leads to perdition is concupiscence, too great liberty, gluttony, lust, &c. Christ has here regard to His own sanctions and explanations of the Law, as, Whosoever shall say, Thou fool, shall be in danger of hell fire, and, If any one shall smite thee on thy right cheek, offer him the other also, &c. For all these things are arduous and strait, or narrow. It is as though He had said, "I may seem to you to have made narrow the way of salvation by my precepts, but know ye, that it is strait even in itself, and therefore I have not straitened it, but have only described it as it really is; for the way to celestial glory is purity and sanctity, which in this corrupt state of your nature consist in a strict bridling and mortification of your passions." By liberty and indulgence Adam fell into sin, and we all through him, and then into all concupiscence. Thus the remedy for these things is nothing else but strict self-restraint, the cross, and mortification; for contraries are cured by contraries. S. Ambrose says, on the first Psalm, "There are two ways, one of the just, the other of the unjust: one of equity, the other of iniquity. The way of the just is narrow, that of the unjust is broad. The narrow road is that of soberness, the broad of drunkenness, that it may receive those who are tossing about." Clemens Alexandrinus (Strom. lib. 4) cites with praise the words of Hesiod: "Intense labour is placed before virtue, the way to it is long and steep." Also that of Simonides, "Virtue is said to dwell on rocks difficult of access." And so S. Basil says on the first Psalm: "That broad and easy road which goeth downward hath the deceiving evil demon who draws those who follow him by indulgences to perdition. But a good angel presides over the rough, and steep, and difficult way, which leads by means of zealous toils those who pursue it to a blessed end." Wherefore S. Luke has (Luk_13:24), Strive to enter in at the strait gate, where for strive, the Greek has α̉γωνίζεσθε, i.e., agonize, contend as it were in a contest and an agony, exercise your utmost power and might as in a wrestling match, as if for life itself, if ye conquer; but for death, if ye be overcome; according to the words of the Apostle, "Every one that striveth for the mastery (in agome, Gr. and Vulg.) is temperate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible." We then enter upon a contest and in it we strive and agonize for heaven or for hell, for a most blessed or a most miserable eternity. And let each see in how great a match he wrestles: for the course and the way to life is the Cross; the course and the way to perdition is indulgence: it is the lust of the flesh, the lust of the eyes, and the pride of life. The way to life is continence, poverty of spirit and humility. Wherefore S. Barlaam said to king Josaphat, that the way to life is martyrdom, either of blood or of will and penitence: this is the way in which Christ has gone before us: and for this cause the first Christians and those who followed Him willingly met martyrdom, and when persecution had ceased, those who came after inflicted upon themselves the voluntary martrydom of an austere life in monasteries, deserts, and caves.

So also S. Perpetua saw in her dream a golden ladder, but hedged about with knives and swords. By this ladder she had to climb to heaven, and by this dream she knew that martyrdom was foretold to herself and her companions.

So also S. William, who, from Duke of Aquitaine, became a penitent hermit, gathered from these words of Christ, that all superfluities ought to be cut off, and the body only indulged in things necessary. "How many brethren," said he, "have served the Lord these many years in Egypt without eating fish? For how many tyrants, now in hell, would Jerome's sack, Benediet's frock, Arsenius' tears, Elisha's cowl, have sufficed to keep them out of hell? But woe to us, miserable, who changed superfluity into necessity."

Pythagoras saw the same thing in a shadow. He said that at first the path of virtue is narrow and confined, but afterwards it becomes wider by degrees: but the way of pleasure on the other hand is wide at the beginning, but afterwards it becomes more and more straitened. For as the Apostle says, "Tribulation and anguish is upon every soul of man that worketh evil, but glory, honour and peace to every one that doeth good." (Rom. ii.) For charity and the grace of Christ enlarge the heart, so that the believer may say confidently with the Psalmist, "I will run the way of Thy commandments when Thou hast enlarged my heart" (Vulg.).

For strait is the gate, &c. This is the voice of Eternal Wisdom: He then who is wise, and will set himself in earnest to save his soul, let him take the narrow way.

The measure of this straitness and narrowness of the way to heaven, and the fewness of those who find it, and are saved, you may gather from the types. First there is Lot, who only with his two daughters escaped from the burning of Sodom and the other cities of the plain, when all the rest were burnt up because of their lusts. For the world is like Sodom, it is inflamed with lusts and passions. Wherefore the greater part of the lost are damned on account of pollutions and lusts. The second type is the deluge. From this Noah only, with seven souls, escaped. The deluge swallowed up all the rest on account of their sins. In the world is a deluge of iniquity, and thus of punishments and all calamities. The third was the entrance into the Promised Land, which was a type of heaven. Into this of six hundred thousand Israelites, there entered but two, Caleb and Joshua. All this is taught too by the infallible words of Christ, "Many are called, but few chosen." Wisely does Cassian advise, "Live with the poor that thou mayest deserve to be found and saved amongst the few."

This moreover is true it you consider the mass of mankind. For by far the greater portion of men are infidels, Turks, Saracens, or heretics. S. Augustine (lib. 4 contr. Crescent. c. 53) compares the Church to a threshing-floor in which there is far more chaff than grains of wheat, more bad than good, more who will be damned than will be saved. Yet others, with greater mildness, think it probable that the greater portion of professing Christians will be saved, because most of them receive the Holy Sacraments before they die. And they justify sinners, not only those who have contrition, but who have attrition. But this seems to be true of those who have not lived in constant and habitual sins, such as fornication, usury, hatred. For such, when they are sick, conceive with difficulty any serious and efficacious purpose of amendment, or if they do conceive it, God in just punishment of their past sins suffers the demon of their bygone lusts to tempt them, and he furbishes and sharpens their memory, and so the sick man in consequence of his habits easily yields, and consents in his heart to sin, and thus he falls and is damned. Of this there are many examples.

Beware of false prophets, &c. Christ passes on to a most salutary admonition concerning the taking heed of false teachers, who teach that the way to heaven is not strait, but easy, and who thus send those who follow them not to heaven but to hell. They teach that we need not fast, nor go to confession, nor preserve virginity, nor religious vows; they allow all sorts of liberty to the flesh, and take away all merit from good works.

Observe, a prophet in Scripture means not only one who foretells future events, but many other persons, such as holy and religious men, singers, workers of miracles, and here as in many other places, a doctor or teacher. For the prophets were teachers, who made known the way of life, and of understanding things which were not plain to others, whether he foretold future events or not. For in Hebrew a prophet is called a seer, because he sees secret and hidden things, especially such things as future events. False prophets therefore are false teachers, whether they be heretics, or Gentiles and Pagans.

Now the sheep's clothing which these wolves put on are to veil their errors and heresies, first under the plea of liberty of conscience; 2. By quoting texts of Scripture that serve to favour their heresies; 3. The pretext of reforming the morals of the Church, especially those of the clergy and ecclesiastics; 4. By the simulation of meekness, simplicity, and piety; 5. By soft speeches, and a garrulous eloquence by which they cover their wolfish ferocity.

Which come, in truth, from themselves, neither called nor sent, nor approved by the bishops and prelates of the Church. Concerning these it is said (Jer_23:21), "I have not sent these prophets, yet they ran."

By their fruits, &c. Do men gather? As grapes are not wont to be produced by or gathered off thorns, nor figs off thistles, so in like manner, no good or sweet fruit can be collected from heresy,or heretics, but only harsh and thorny fruit. This fruit is of two kinds1. Of false doctrine; 2. Of bad morals and wickedness. Luther and Calvin have given examples in this age. For Luther teaches that vows are not binding upon the religious: that man does not possess free will, that he is the slave of necessity, that he must sin: that faith alone justifies: that good works have no merit before God. Calvin teaches that God is the author of evils: that Christ despaired on the Cross, that He felt the pains of hell, &c.; which things are downright blasphemy, and contrary to the natural law and to reason. Calvin also maintained that the Faith, by which he meant his own perversion of it, should be defended and propagated by force of arms, even by the slaughter of lawful princes and kings, of bishops, priests, and Catholics who opposed it. Whence we have heard of, and almost seen with our eyes in England, France, and Germany, so many murders, robberies, banishments of priests and Catholics, and a vast deluge of iniquity, and as it were a universal conflagration of goodness. We have seen the Blessed Sacraments profaned, the Holy Sacrifice abolished, vows broken, the saints contemned, churches burnt, the sacred canons set at nought, virgins violated, and all such like. For, as John Fisher, Bishop of Rochester, who, with Thomas More, was a glorious martyr in England under Henry VIII., truly says, "Lust is at once the mother and the child of heresy."

So every good tree, &c. "For a good tree is not distinguished from an evil one by its leaves or flowers," says S. Bernard (Epist. 107), but by its fruit.

Observe, 1. By good tree in this place, we are not to understand a good will, or charity, and by a corrupt tree an evil will, as S. Augustine, Chrysostom, and others think, but a good or bad teacher, for about these the words immediately preceding are spoken.

Note, 2. By the fruit of the tree, i.e., of a doctor, must be understood his doctrine, which comes forth true from a true teacher, false from a false one.

A good tree cannot bring forth evil fruit, &c. "A thorn tree cannot produce grapes, nor thistles figs, but a thorn must produce thorns, and a thistle thistles, as I have said; and vice versa, a vine cannot produce thorns, but grapes; and although the grapes and the figs should not ripen, but remain sour, that does not arise from the fault of the vine, or the fig-tree, but from unseasonable weather, and deficiency of the sun's heat. In like manner a prophet, that is, a true teacher, cannot teach false doctrine, nor can a false teacher teach the truth, or act altogether rightly and holily. You must take this in a composite and formal sense, so far, that is, as the teacher is good or bad; because in a concrete and material sense, the good doctor may fall away from his goodness, and teach or do wicked things. The Scribes taught right, but their deeds were evil. The converse also of this is sometimes true.

Many heretics have wrested this sentence of Christ, applying it falsely for establishing their own heresies. For first, the Manichæans endeavoured to prove from it that some men are by nature good and others evil; or that there are two natural Principles, one good, which makes some men good; the other evil, which makes some men bad. 2. Jovinian maintained from these words that a man who is born of God is not able to commit sin. (See S. Jerome, contra Jovinian.) 3. The Pelagians inferred from it that there is no original sin, because from a good marriage as from a good tree, such an evil fruit as sin cannot be produced. Teste S. Augustine (lib. de Nupt. et Concup. c. 26). 4. The Donatists gathered from it that wicked priests, as bad trees, cannot properly baptize. 5. The Calvinists argue from it that there is no free will in man to bring forth good works, or bad. The same infer from it that we are not justified by good works, but only declared righteous, since a tree is not made good by its good fruits, but is manifested by them to be good. But all these things are falsely inferred. They have none of them anything to do with the passage. For Christ properly applies this maxim only to prophets, that is to true or false teachers, as I have said.

Not every one that saith unto me, &c. Behold here Christ clearly describes the fruit of a good tree, i.e., of a good doctor and Christian that verily it is to do the will of our Heavenly Father, that in truth thou shouldst not only believe in Him and in His law as set forth by Christ, but that thou shouldst in deed, and in all things, fulfil the same. So says S. Augustine (lib. 2 de Serm. in Mont.). Therefore Christ says, Not every one that saith unto Me, Lord, Lord: that is, not every one who believeth in Me as Lord and God, or invokes Me as such, or who often has My name on his lips, in attestation of his words and his doctrine, as though he were preaching the pure Gospel, as the heretics boastsuch a one, I say, shall not enter into the Palace and Kingdom of Heaven's Father, but he who shall do that Father's will, that is, who shall fulfil His Commandments. And these are two. 1. To believe in Christ, with an orthodox faith, and 2, to perform in act and deed the commands of Christ. For "duties in words obtain not the kingdom of Heaven." "We must do some thing and offer some thing that is our own to obtain a blissful eternity," says S. Hilary. And "the road to the kingdom of heaven is obedience, not the speaking of a name," says the Gloss.

Many shall say unto me in that daythe Day of Judgment. For that shall be the last and greatest Day of the world. That Day shall be the gate of eternity, and shall send those who have done good works to a blessed, and those who have done evil works to a miserable eternity. "Then," as S. Chrysostom says, "the works of each shall speak, while their tongues keep silence, nor shall one intercede for another."

Lord, Lord, have we not prophesied, &c. Have we not foretold future events by Thy light and grace? So Maldonatus. Or otherwise, Have we not by the inspiration of the Holy Spirit, by Thy commission and authority taught and preached the true faith? So Jansen.

And done many wonderful works. He calls wonderful works, or miracles, virtue, as it is in the Greek and Vulgate. And those real miracles. For it is plain from this verse that God does sometimes work miracles even by false prophets, as He did by Judas the traitor (Luk_10:17, &c.) and Caiaphas (Joh_11:49.) And Balaam the soothsayer (Numb 24:3). S. Jerorne says, "To work miracles is sometimes not because of his goodness who works them: but it is the invocation of the name of Christ which performs them for the good of others." Whence S. Gregory collects (lib. 20, Moral. 8): "The proof of sanctity is not the performance of miracles, but to love one's neighbour as oneself, and to think of God what is true, and to think better of one's neighbour than of oneself."

Observe, although impious and false teachers may, by the gift of God, prophesy and work miracles, yet they cannot do this for the confirmation of false doctrine. For a miracle, even a solitary one, so long as it is real and plain, is not only a probable, but a morally certain proof of true doctrine, whence Christ and the Apostles use it as an inviolable argument for proving the Christian faith. Nor do we ever read of a miracle being wrought in confirmation of heresy or error. And à priori reasoning shows this. For a miracle is a singular and supernatural operation of God alone, by which, as by His own seal, God attests the right faith and truth, wherefore if God should hearken to a false teacher calling upon Him to confirm his error by a miracle, He would seem to co-operate with him, and attest his error, and by consequence, lie and deceive, which is impossible. For God is the Prime Verity, and the Truth itself, and He has reserved the power of working miracles to Himself alone, that by them, as a testimony peculiar to Himself, He may seal His own Word and His own Truth, and testify that they emanate from Him. A miracle therefore is as it were the Voice of God working and attesting that He does speak; and He confirms His words by it as by a seal. For other things are common to God, with angels, and devils. Wherefore in them it is doubtful whether God, or an angel, or the devil speaks and works. So D. Thomas (2a. 2æ,. quæst. 178, art. 2) and theologians passim. And S. Augustine (lib. Contra Epist. Fundamenti, c. 4) declares that he was held in the Church by the chains of miracles. And Richard de S. Victor says, (lib. 1 de Trinit. c. 2), "0 Lord, if it be error which we believe, we have been deceived by Thee. For our faith has been confirmed among us by such signs and wonders as could not have been wrought unless they were done by Thee." (See also Bellarmine, lib. 4, On the notes of the Church, c. 14.)

Let us observe, however, here, that if the gift of miracles has been given to any one by God for any reason, as an abiding habit, or condition, such a one may afterwards abuse the gift, and work the miracle for an evil end, such, for example, as vain glory, gain, or the confirmation of what is false. For in such a case God concurs indeed with the miracle itself but not with the abuse of it, or with the evil object of him who works it. For this He only permits. Thus God concurs with an impious priest in the consecration of the Eucharist, even though the priest intends to abuse it for the purposes of sorcery, or blasphemy, yea even to sell it to a Jew to mock at and pierce it. And understand this, that I have said as to a wicked man abusing the gift of miracles, upon the principle, that any grace given by God for one end may be abused by evil men for another end. For it is plain that the power of consecration is given by God to a priest for one end, although he may abuse his power for another end. Still it appertains to the providence of God not to allow an impious man to abuse the grace of miracles to deceive others so as to lead them into heresy, if this misuse should be entirely hidden from them. For then men without any fault of their own, and on the authority, as it would appear, of God's attestation would be led into error, which is impossible. Neither could God correct or amend their error by another miracle. For men would say that if the first miracle were wrought for the confirmation of what is false, by parity of reasoning, the second also might be wrought for the confirmation of what is false: so that God would, as it were, disarm Himself, and deprive Himself of the power of declaring and attesting the truth, and confuting error. For this consists in the working of miracles. In the case of those whom the common people call Saviours, even when they are of evil life, it is plain, says Navarrus in his Manuale, that the gift of curing diseases has been given them by God for the common good of the Church, and that they can abuse this gift for evil purposes. So also in Flanders, they say that those who are born on Good Friday, and also a seventh son, sprung in continual descent from a seventh son, are able to cure the King's Evil by touching it. But the gift is given by God to the former in honour of Good Friday, and the mystery of Christ's Death and Passion, and to the latter in honour of wedlock, to show that it has been honoured and instituted by God, and raised by Christ to the dignity of a Sacrament. Wherefore if any should use this power for evil, we can see that it is the man who is abusing his gift, not God who is co-operating with him for evil. Thus it is said that the same power of curing the King's Evil has been given to the kings of England and France, on account of the merits of King Edward the Confessor. Indeed, one Tucker, a Protestant, wrote a Book about the persons cured of the King's Evil, by Elizabeth, late Queen of England. But he is completely confuted by Delrio, in Magicis (lib. 1, c. 3, 9. 4).

At any rate up to the present time there is no case on record in which it can be shown that any one who had even the habitual gift, has wrought a miracle for the confirmation of heresy, or false doctrine, unless we choose to allow that Calvin, pretending in confirmation of his heresy to raise a supposed dead man to life, who was really alive, God, to punish the deceit, caused the man to die. But all such miracles, as it were indications of perfidy, condemn heresy and confirm the true faith.

Ver. 23.And then will I confess unto them, &c. "I Christ, will say unto the false prophets, who have taught and done miracles in My Name, in the Judgment Day, I knew you indeed as My prophets, who did miracles in My Name: but as My friends and sons whom I predestinated to the inheritance of My glory, I know you not. That is, I do not love and delight in you, because the will and law of My Heavenly Father, which ye taught unto others with your mouths, ye have not fulfilled in your deeds. Go ye therefore into everlasting fire, because ye have wrought iniquity." So says S. Augustine; and S. Gregory says, "Christ deserts them as unknown whom He did not know for the merit of their lives." (Hom. 12 in Evangel.) This knowledge therefore of God is not speculative, but practical, loving, and affectionate: as we are said to know those whom we love, and not to know those whom we dislike.

Ver. 24.Therefore whosoever heareth these sayings of mine, &c. This is the Epilogue by which Christ concludes His lengthy Sermon on the Mount. It is as though He said"Thus far have I taught you how ye ought to live wisely and holily according to the will and law of God, if ye wish to arrive at the kingdom of God and everlasting happiness. For this is the direct way to them, and other way there is none. Wherefore if ye do those things which I have taught you, ye shall be like a prudent man who built his house upon the rock. For it will resist all winds and storms which rush against it."

Christ here alludes to Pro_10:25, "As the whirlwind passeth, so is the wicked no more; but the righteous is an everlasting foundation." And Pro ix. 1: "Wisdom hath builded her house, she hath hewn out her seven pillars."

Observe, the spiritual house of the soul is the perfection of virtues, for as a material house is builded with much labour, and rises by degrees with various stones and beams, so is the spiritual house built up by various virtues and holy operations, and by long labour and slow degrees. The length of the house is long-suffering, its breadth is charity, its height, hope. The four walls are the four cardinal virtues, viz., Prudence, Justice, Fortitude, and Temperance. The pavement is humility; the roof, patience. The window is the desire of heavenly glory, through which the light of the Gospel finds an entrance. The door is obedience to the Commandments. The doorkeeper is holy fear. The watchmen are holy angels. The tower is contemplation. The mind or intellect is the master of the house. The husband is the will, the children are good works. The servants are the senses obedient to the mind. The table is Holy Scriptures, the bread is the Eucharist, the wine is the Blood of Christ, the living water is the Holy Ghost. The oil is mercy. The bed is a quiet and peaceable mind. The sacraments are medicine, priests are the physicians. The Guests are the Father, the Son, and the Holy Ghost. See S. Bernard (Tract. de interiori Domo).

Lastly, note here, as against the innovators, that faith, without the good works which faith prescribes to be done, will not suffice for salvation. For Christ here calls a foundation of sand faith alone conceived by hearing preaching, for this faith is like sand, dry and worthless: but the rock He calls faith solidified by good works. Note 2, the order which Christ employs. For 1, in verse Mat_7:15, He taught the necessity of a right faith and true teachers; 2, in verse Mat_7:21 et seq., the necessity of good works and a holy life. Mystically the Rock is Christ, whence the Gloss, "He builds on Christ who does what he hears of Him."

And the rain descended, &c. The Arabic has, for its foundations were made firm upon the rock. The rain, wind, and rivers are all temptations and adversities whatsoever, whether coming from the world, the flesh, or the devil. They also mean the condemnation which Christ shall pronounce upon the wicked in the Day of Judgment. For this is often expressed in Scripture by the words storm and Tempest, as in Isa_28:2, "Behold the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand."

He then that is faithful to Christ and His law, being as it were founded by fear and love upon a most firm rock, cares not for the blasts of persecution, nor the gales of adulation, nor the zephyrs of flattery, nor the north winds of threats, nor the tempest of blows, but in his vocation and ministry stands unshaken in God. Thus like a crag or a rock, which on every side is beaten by the waves of the sea, so he continues unmoved and unsubdued. We have an example in S. Peter, who being set firm upon a rock, that is, the love of Christ, overcame all adverse things. Wherefore when he was commanded by the chiefs of the Sadducees (Acts iv. 18) to cease from preaching Christ, he answered, "We cannot but speak the things which we have seen and heard."

S. Gregory Nazianzen (Orat. 28) thus depicts the Christian philosopher: "There is a certain fabulous tree, which the more it is cut, the more it flourishes, and rises superior to the knife, which lives by death, and is propagated by cutting, and grows by being consumed." This, says the Scholiast, is not a fabulous, but a real tree. It is fulfilled in the vine, which, the more it is pruned, the more it sprouts and bears fruit. Nazianzen proceeds, "Thus of a truth is the philosopher. He flourishes amid torments; and he deems the troubles of life to be the harvest of virtue, and glories in adversity." And he concludes by showing that there are three things which are invinciblenamely, God, an angel, and a philosopher. Two of these cannot be severed, or plucked asunder, God and an angel. The third is a philosopher; in matter devoid of matter, uncircumscribed by the body, heavenly while on earth, impassible amid sufferings, easily giving himself to be overcome by all things, except that through greatness of mind, in that wherein he suffers himself to be overcome, he overcomes those who seem to have overcome him.

Ver. 26.And whose heareth these sayings of mine, &c. Rightly is the instability and disobedience of him who heareth the words of Christ and doeth them not likened unto sand. For, 1. Sand is soft and shifting, so that it cannot afford a solid and durable foundation. 2. Sand is dry; and so the unstable mind which doeth not that which it heareth is dry and empty of virtue and the moisture of the Divine Spirit. 3. Sand is blown about by the wind and dispersed into all quarters; so too a light and inconstant mind is carried into every sort of concupiscence by every breath of desire and temptation. 4. As sand is very fine and composed of millions of little grains, so the unstable heart is filled with a thousand cogitations and desires after vain and trifling things.

Tropologically, the foolish and worldly person builds upon sand, i.e., says Salmeron, upon creatures, who like sand are barren for good, and in a state of fluidity, so as to fall away into sin, and shaken by the waves because they are agitated by labours and temptations. For as sand is dry, or bibulous and insatiable, so creatures cannot satisfy the soul of man. Sand is also very numerous; so likewise the wicked are innumerable, and "infinite is the company of fools." Sand therefore denotes all the people of the devilsterile, and by no means united, whereas the people of God are strong and united like a rock. For though many be called, few are chosen.

And the rain descended, &c. Rain denotes the temptation of the world; rivers, of the flesh; the winds, of the devil. For rain coming down from on high, and causing the earth to swell and making it fruitful, denotes ambition of honours and the desire of wealth, which the world offers to the vain and inconstant man, whereby he is made to depart from the law of God, and fall away from the faith. Rivers, or floods which arise out of the earth, denote the temptations of the flesh, as gluttony and lust, which have their origin in the flesh itself, so to say. Winds, which from the atmosphere blow against the house laterally and invisibly, denote the temptations of the devil, who is an invisible spirit, and the prince of the power of the air. For he insinuates, and as it were blows into our fancy a thousand depraved thoughts and desires, and they are so subtil that sometimes thou knowest not whether they come from an angel, or the devil. For Satan transforms himself into an angel of light.

Ver. 28.And it came to pass, &c. Here then is concluded Christ's whole Sermon upon the Mount containing the whole law and perfection of the Gospel. And although the precepts given are dispersed, yet are they all connected. And if any one desires to learn the order and connection which exists amongst them let him read Bellarmine (lib. 4, de Justific.)

For he taught them, &c. That is, He was accustomed to teach, &c. 1. Because Christ taught important matters with great authority, matters of the highest moment for salvation, and the Truth itself. But the Scribes taught with levity, trifling matters, such as rites and ceremonies, washings of the hands and of cups.

2. Because what Christ taught in word, that He fulfilled in deed. For great authority is added to the doctrine of the teacher when he performs the good which he enjoins. "Protracted," says Seneca, "is the road to virtue through precepts; short and effectual through example." Here S. Gregory (23 Moral.7): "That is indeed taught with authority which is acted before it is spoken. For we take away from confidence in our doctrine when conscience impedes the tongue. Whence also it is written of the Lord, 'He taught as one having authority, and not as the Scribes.' For peculiarly and above all He spoke only from a good power, because He had done no evil through weakness. From the power of His Divinity He had that which He ministered unto us through the innocence of His humility.

3. Christ taught with great spirit and fervour, with great persuasive force and efficacy; the Scribes coldly and superficially.

4. Christ confirmed His doctrine by miracles, which the Scribes could not do. Again Christ had a marvellous grace in speaking, according to those words of S. Matthew, "They wondered at the gracious words which proceeded out of His mouth."

5. The Scribes taught as interpreters of the Law, but Christ as a Lawgiver sent from heaven, with celestial wisdom and majesty. So Bede and Theophylact.

6. Christ in His teaching aimed only at the glory of God and the salvation of man. The Scribes sought their own glory and the applause of men.

7. Christ by His external teaching, and by His holy interior inspiration, and the light of grace, illuminated the minds and inflamed the affections of His hearers, and thereby made ignorant and stupid men learned, and those who were torpid and frigid fervent.

In these things then let the orator and preacher imitate Christ, and let him teach more by his life than his words, like S. Basil, of whom S. Gregory Nazianzen writes (Orat. 20), "A sermon of Basil's was like thunder, because his life was like lightning." S. Bernard, in his Life of S. Malachi, says that upon one occasion he rendered a certain enraged and furious woman, whose temper was perfectly intolerable to every one, so meek, that she did not even appear angry. And this he did by a word, saying to her, "In the name of the Lord Jesus, I bid thee be no longer angry." And this, S. Bernard thinks, was a greater miracle than raising a man from the dead, which was once performed by the same S. Malachi. "For in the one case it was but the outward man who lived again, in the other case it was the inward man."

"Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.16. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?17. Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.19. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.20. Wherefore by their fruits ye shall know them."

The Lord had before commanded His Apostles, that they should not do their alms, prayers, and fastings before men, as the hypocrites; and that they might know that all these things may be done in hypocrisy, He speaks saying, "Take heed of false prophets."

When the Lord had said that there were few that find the strait gate and narrow way, that heretics, who often commend themselves because of the smallness of their numbers, might not here intrude themselves, He straightway subjoins, "Take heed of false prophets."

Having taught that the gate is strait, because there are many that pervert the way that leads to it, He proceeds, "Take heed of false prophets." In the which that they might be the more careful, He reminds them of the things that were done among their fathers, calling them "false prophets;" for even in that day the like things fell out.

What is written below that "the Law and the Prophets were until John," [ Mat 11:13 ] is said, because there should be no prophecy concerning Christ after He was come. Prophets indeed there have been and are, but not prophesying of Christ, rather interpreting the things which had been prophesied of Christ by the ancients, that is by the doctors of the Churches. For no man can unfold prophetic meaning, but the Spirit of prophecy. The Lord then knowing that there should be false teachers, warns them of divers heresies, saying, "Take heed of false prophets."

And forasmuch as they would not be manifest Gentiles, but lurk under the Christian name, He said not ’See ye,’ but, "Take heed." For a thing that is certain is simply seen, or looked upon; but when it is uncertain it is watched or narrowly considered. Also He says "Take heed," because it is a sure precaution of security to know him whom you avoid. But his form of warning, "Take heed," does not imply that the Devil will introduce heresies against God’s will, but by His permission only; but because He would not choose servants without trial, therefore He sends them temptation; and because He would not have them perish through ignorance, He therefore warns them before hand.

Also that no heretical teacher might maintain that He spoke here of Gentile and Jewish teachers and not of them, He adds, "who come to you in sheep’s clothing." Christians are called sheep, and the sheep’s clothing is a form of Christianity and of feigned religion. And nothing so casts out all good as hypocrisy; for evil that puts on the semblance of good, cannot be provided against, because it is unknown. Again, that the heretic might not allege that He here speaks of the true teachers which were yet sinners, He adds, "But inwardly they are ravening wolves." But Catholic teachers should they indeed have been sinners, are spoken of as servants of the flesh, yet not as ravening wolves, because it is not their purpose to destroy Christians.

Clearly then it is of heretical teachers that He speaks; for they put on the guise of Christians, to the end they may tear in pieces the Christian with the wicked fangs of seduction. Concerning such the Apostle speaks, "I know that after my departure there will enter among you grievous wolves, not sparing the flock." [ Act 20:29 ]

Yet He may seem here to have aimed under the title of "false prophets," not so much at the heretic, as at those who, while their life is corrupt, yet wear an outward face of virtuousness; whence it is said, "By their fruits ye shall know them." For among heretics it is possible many times to find a good life, but among those I have named never.

What then are the fruits by which we may know an evil tree? The Apostle says, "The works of the flesh are manifest, which are, fornication, uncleanness, etc." [ Gal 5:19 ] And which are they by which we may know a good tree? The same Apostle teaches, saying, "The fruits of the Spirit are love, joy, peace."

The fruits of a man are the confession of his faith and the works of his life; for he who utter according to God the words of humility and a true confession, is the sheep; but he who against the truth howls forth blasphemies against God is the wolf.

What is here spoken of false prophets we may apply to all whose dress and speech promise one thing, and their actions exhibit another. But it is specially to be understood of heretics, who by observing temperance, chastity, and fasting, surround themselves as it were with a garment of sanctity, but inasmuch as their hearts within them are poisoned, they deceive the souls of the more simple brethren.

Also the hypocrite is restrained by peaceful times of Holy Church, and therefore appears clothed with godliness; but let any trial of faith ensue, straight the wolf ravenous at heart strips himself of his sheep’s skin, and shews by persecuting how great his rage against the good. Chrysostom: And the hypocrite is easily discerned; for the way they are commanded to walk is a hard way, and the hypocrite is loth to toil. And that you may not say that you are unable to find out them that are such, He again enforces what He had said by example from men, saying, "Do men gather grapes of thorns, or figs of thistles?"

The grape had in it a mystery of Christ. As the bunch sustains many grapes held together by the woody stem, so likewise Christ holds many believers joined to Him by the wood of the Cross. The fig again is the Church which binds many faithful by a sweet embrace of charity, as the fig contains many seeds inclosed in one skin. The fig then has these significations, namely, love in its sweetness, unity in the close adhesion of its seeds. In the grape is shewn patience, in that it is cast into the wine-press - joy, because wine maketh glad the heart of man - purity, because it is not mixed with water - and sweetness, in that it delighteth. The thorns and thistles are the heretics. And as a thorn or a thistle has sharp pricks on every part, so the Devil’s servants, on whatsoever side you look at them, are full of wickedness. Thorns and thistles then of this sort cannot bear the fruits of the Church. And having instanced in particular tress, as the fig, the vine, the thorn, and the thistle, He proceeds to shew that this is universally true, saying, "Thus every good tree bringeth forth good fruit, but an evil tree bringeth forth evil fruit."

In this place we must guard against the error of such (margin note: Manichees) as imagine that the two trees refer to two different natures; the one of God, the other not. But we affirm that they derive no countenance from these two tree; as it will be evident to any who will read the context that He is speaking here of men.

These men of whom we have spoken are offended with these two natures, not considering them according to their true usefulness; whereas it is not by our advantage or disadvantage, but in itself considered, that nature gives glory to her Framer. All natures then that are, because they are, have their own manner, their own appearance, and as it were their own harmony (margin note: pacem), and are altogether good.

But that none should say, An evil tree brings forth indeed evil fruit, but it brings forth also good, and so it becomes hard to discern, as it has a two-fold produce; on this account He adds, "A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit."

From this speech the Manichees suppose that neither can a soul that is evil be possibly changed for better, nor one that is good into worse. As though it had been, A good tree cannot become bad, nor a bad tree become good; whereas it is thus said, "A good tree cannot bring forth evil fruit," nor the reverse. The tree is the soul, that is, the man himself; the fruit is the man’s works. An evil man therefore cannot work good works, nor a good man evil works. Therefore if an evil man would work good things, let him first become good. But as long as he continues evil, he cannot bring forth good fruits. Like as it is indeed possible that what was once snow, should cease to be so; but it cannot be that snow should be warm; so it is possible that he who has been evil should be so no longer; but it is impossible that an evil man should do good. For though he may sometimes be useful, it is not he that does it, but it comes of Divine Providence super-intending.

And man is denominated a good tree, or a bad, after his will, as it is good or bad. His fruit is his works, which can neither be good when the will is evil, nor evil when it is good.

But as it is manifest that all evil works proceed from an evil will, as its fruits from an evil tree; so of this evil will itself whence will you say that it has sprung, except that the evil will of an angel sprung from an angel, of man from man? And what were these two before those evils arose in them, but the good work of God, a good and praiseworthy nature.

See then out of good arises evil; nor was there any thing at all out of which it might arise but what was good. I mean the evil will itself, since there was no evil before it, no evil works, which could not come but from evil will as fruit from an evil tree. Nor can it be said that it sprung out of good in this way, because it was made good by a good God; for it was made of nothing, and not of God.

We would ask those heretics who affirm that there are two natures directly opposed to each other, if they admit that a good tree cannot bring forth evil fruit, how it was possible for Moses, a good tree, to sin as he did at the water of contradiction? Or for Peter to deny his Lord in the Passion, saying, "I know not the man?" Or how, on the other hand, could Moses’ father-in-law, an evil tree, inasmuch as he believed not in the God of Israel, give good counsel?

He had not enjoined them to punish the false prophets, and therefore shews them the terrors of that punishment that is of God, saying, "Every tree that bringeth not forth good fruit shall be hewn down, and cast into the fire."

In these words He seems to aim also at the Jews, and thus calls to mind the word of John the Baptist, denouncing punishment against them in the very same words. For he had thus spoken to the Jews, warning them of the axe impending, the tree that should be cut down, and the fire that could not be extinguished.

But if one will examine somewhat closely, here are two punishments, to be cut down, and to be burned; and he that is burned is also altogether cut out of the kingdom; which is the harder punishment. Many indeed fear no more than hell; but I say that the fall of that glory is a far more bitter punishment, than the pains of hell itself. For what evil great or small would not a father undergo, that he might see and enjoy a most dear son? Let us then think the same of that glory; for there is no son so dear to his father as is the rest of the good, to be deceased and to be with Christ. The pain of hell is indeed intolerable, yet are ten thousand hells nothing to falling from that blessed glory, and being held in hate by Christ.

From the foregoing similitude He draws the conclusion to what He had said before, as being now manifest, saying, "Therefore by their fruits ye shall know them."

In the clothing of sheep. Beware of hypocrites, with their outward appearance of sanctity, and sound doctrine --- by their fruits you shall know them. Such hypocrites can scarcely ever continue constant in the practice of what is good. (Witham) --- Heretics usually affect an extraordinary appearance of zeal and holiness, calling themselves evangelical preachers and teachers of the gospel, as if that Church which preceded them, and which descends by an uninterrupted succession from the apostles, did not teach the pure gospel of Christ. (Haydock) --- Beware of false prophets, or heretics. They are far more dangerous than the Jews, who being rejected by the apostles, are also avoided by Christians, but these having the appearance of Christianity, having churches, sacraments, &c. &c. deceive many. These are the rapacious wolves, of whom St. Paul speaks, Acts xx. (St. John Chrysostom, hom. xix.) Origen styles them, the gates of death, and the path to hell. (Com. in Job. lib. i. Tom. 2.)

As the true Church is known by the four marks of its being one, holy, catholic, and apostolical, so heretics and false teachers are known by certain vices, and the pernicious effects of their novelties in religion. As the true Church is one, by its members submitting with humility to the authority established by Christ, (he that will not hear the Church, let him be unto thee as the heathen and the publican. Matthew xviii. 17.) so are false teachers known by their separation from the ancient Church, and their divisions among themselves, the necessary consequences of rebelling against the authority established by Christ, and alone capable of determining controversies. The same pride and other secret vices which make them despise government, (2 Peter ii. 10.) make them also not afraid to bring in sects of perdition, blaspheming, and this in civil government as well as ecclesiastical. Those that call themselves Reformers, in the beginning of the 16th century, of all others were remarkable in this. What bloody tumults and wars were there not produced in Germany, by the first Reformers in that country! Calvin overturned the government of Geneva; and his followers, under the name Hugonots, filled France for a great length of time with slaughter and civil wars, frequently shaking the throne itself. In this country, the first cause of its separation from the universal Church, was the unbridled passion of a tyrant: the effects were adultery, and the murder of the successive queens that he had taken to his adulterous bed. In the reign of his successor, the insatiate avarice of a corrupt nobility, gratified with the sacrilegious plunder of the Church, established what is called the Reformation. The fear of being compelled to disgorge the fruits of their rapine, contributed much to the confirmation of that order of things in the reign of Elizabeth. She was inclined to it by the circumstances of her birth, which could not be legitimate, if her father's marriage with Catharine of Arragon was valid, as the first authority in the Catholic Church had declared. The natural spirit of this heresy, though checked a while and kept under the despotical government of this queen, appeared in its own colours soon after, and produced its natural fruits in the turbulence of the times that succeeded, and the multiplicity of sects that are continually springing up to this very day. --- As the true Church is holy, recommending various exercises of religion tending to purify human nature, and render men holy, as fasting, confession of sins, evangelical counsels, &c. so false teachers cast off all these, promising liberty, (2 Peter ii. 16.) and giving full rein to the lustful passions, thus giving a liberty of living, as well as a liberty of believing. --- Another fruit of false teachers is, separation from what was the Universal Church before their time, and which continues to be still the far greater part, not being confined to one state or country. If some modern principles, of not allowing any communion of religion out of each state, were admitted, as many religions should have been established by heaven as men think proper to establish different states; nor could Christ have given one for all mankind, under whatever state or form of government they might live. --- Finally, false teachers are to known by their not being able to shew, that they have received their doctrine and mission from the apostles, in a regular succession from them. Some of our modern divines would spurn at the idea of holding their doctrine and orders from the Catholic Church, such as it existed at the time of the Reformation, which is precisely such as it exists at the present moment. --- In answer to this it has been retorted, that the fruits of the Catholic religion have been as bad, or worse; and the horrors of the French revolution are particularly mentioned, as a proof. ... That great crimes have been committed by those who professed themselves Catholics, is not denied; but that they were prompted to them by the nature of their religion, is certainly not admitted. The revolution of France in particular, was the effect of the people falling off from their religion. As well may the Puritans, that brought Charles to the block, be said to be Catholics, because they or their parents once had been such: as well may the present bench of Protestant bishops be said to be Catholics, because the bishops of their sees once were so; or that Robespierre, Marat, and the Jacobins that persecuted catholicity in France, and brought its too indulgent sovereigns to the guillotine, were Catholics, or directed in the least by Catholic principles. (Haydock)

It is not to be understood from this text, that a man who is once bad can never bring forth good fruit; but that as long as he remains in the state of sin, he cannot perform any meritorious action. (St. John Chrysostom, hom. xxiv.)

A good tree cannot yield bad fruit, &c. Not but that both good and bad men may change their lives. This, according to the unanimous consent of the Fathers, is only to be understood while they remain such. If a bad tree begin to produce good fruit, it becomes a good tree, &c. (Witham) --- For not those who do one or two good works are just, but those who continue permanently to do good: in the same manner, not those who commit one or two bad actions are wicked, but those who continue in evil. (Menochius)

Non potest Arbor bona, &c. St. Jerome on this place, brings divers examples to shew, that men's natures are not necessarily or unchangeably good or bad. See St. Augustine, lib. ii. de Serm. Domini in Monte. chap. xxiv. p. 232. Non potest esse nix calida, cum enim calida esse cæperit, non jam eam nivem, sed aquam vocamus. See also St. John Chrysostom Greek: om kg, pag. 168. linea 1. Edit. Savil.

15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them.

We have here a caution against false prophets, to take heed that we be not deceived and imposed upon by them. Prophets are properly such as foretel things to come; there are some mentioned in the Old Testament, who pretended to that without warrant, and the event disproved their pretensions, as Zedekiah, 1 Kings xxii. 11 , and another Zedekiah, Jer. xxix. 21 . But prophets did also teach the people their duty, so that false prophets here are false teachers. Christ being a Prophet and a Teacher come from God, and designing to send abroad teachers under him, gives warning to all to take heed of counterfeits, who, instead of healing souls with wholesome doctrine, as they pretend, would poison them.

They are false teachers and false prophets, 1. Who produce false commissions, who pretend to have immediate warrant and direction from God to set up for prophets, and to be divinely inspired, when they are not so. Though their doctrine may be true, we are to beware of them as false prophets. False apostles are those who say they are apostles, and are not ( Rev. ii. 2 ); such are false prophets. "Take heed of those who pretend to revelation, and admit them not without sufficient proof, lest that one absurdity being admitted, a thousand follow." 2. Who preach false doctrine in those things that are essential to religion; who teach that which is contrary to the truth as it is in Jesus, to the truth which is accordingly to godliness. The former seems to be the proper notion of pseudo-propheta, a false or pretending prophet, but commonly the latter falls in with it; for who would hang out false colours, but with design, under pretence of them, the more successfully to attack the truth. "Well, beware of them, suspect them, try them, and when you have discovered their falsehood, avoid them, have nothing to do with them. Stand upon your guard against this temptation, which commonly attends the days of reformation, and the breakings out of divine light in more than ordinary strength and splendour." When God's work is revived, Satan and his agents are most busy. Here is,

I. A good reason for this caution, Beware of them, for they are wolves in sheep's clothing, v. 15 .

1. We have need to be very cautious, because their pretences are very fair and plausible, and such as will deceive us, if we be not upon our guard. They come in sheep's clothing, in the habit of prophets, which was plain and coarse, and unwrought; they wear a rough garment to deceive, Zech. xiii. 4 . Elijah's mantle the Septuagint calls he melote — a sheep-skin mantle. We must take heed of being imposed upon by men's dress and garb, as by that of the scribes, who desire to walk in long robes, Luke xx. 46 . Or it may be taken figuratively; they pretend to be sheep, and outwardly appear so innocent, harmless, meek, useful, and all that is good, as to be excelled by none; they feign themselves to be just men, and for the sake of their clothing are admitted among the sheep, which gives them an opportunity of doing them a mischief ere they are aware. They and their errors are gilded with the specious pretences of sanctity and devotion. Satan turns himself into an angel of light, 2 Cor. xi. 13, 14 . The enemy has horns like a lamb ( Rev. xiii. 11 ); faces of men, Rev. ix. 7, 8 . Seducers in language and carriage are soft as wool, Rom. xvi. 18 ; Isa. xxx. 10 .

2. Because under these pretensions their designs are very malicious and mischievous; inwardly they are ravening wolves. Every hypocrite is a goat in sheep's clothing; not only not a sheep, but the worst enemy the sheep has, that comes not but to tear and devour, to scatter the sheep ( John x. 12 ), to drive them from God, and from one another, into crooked paths. Those that would cheat us of any truth, and possess us with error, whatever they pretend, design mischief to our souls. Paul calls them grievous wolves, Acts xx. 29 . They raven for themselves, serve their own belly ( Rom. xvi. 18 ), make a prey of you, make a gain of you. Now since it is so easy a thing, and withal so dangerous, to be cheated, Beware of false prophets.

II. Here is a good rule to go by in this caution; we must prove all things ( 1 Thess. v. 21 ), try the spirits ( 1 John iv. 1 ), and here we have a touchstone; ye shall know them by their fruits, v. 16-20 . Observe,

1. The illustration of this comparison, of the fruit's being the discovery of the tree. You cannot always distinguish them by their bark and leaves, nor by the spreading of their boughs, but by their fruits ye shall know them. The fruit is according to the tree. Men may, in their professions, put a force upon their nature, and contradict their inward principles, but the stream and bent of their practices will agree with them. Christ insists upon this, the agreeableness between the fruit and the tree, which is such as that, (1.) If you know what the tree is, you may know what fruit to expect. Never look to gather grapes from thorns, nor figs from thistles; it is not in their nature to produce such fruits. An apple may be stuck, or a bunch of grapes may hang, upon a thorn; so may a good truth, a good word or action, be found in a bad man, but you may be sure it never grew there. Note, [1.] Corrupt, vicious, unsanctified hearts are like thorns and thistles, which came in with sin, are worthless, vexing, and for the fire at last. [2.] Good works are good fruit, like grapes and figs, pleasing to God and profitable to men. [3.] This good fruit is never to be expected from bad men, and more than a clean thing out of an unclean: they want an influencing acceptable principle. Out of an evil treasure will be brought forth evil things. (2.) On the other hand, if you know what the fruit is, you may, by that, perceive what the tree is. A good tree cannot bring forth evil fruit; and a corrupt tree cannot bring forth good fruit, nay, it cannot but bring forth evil fruit. But then that must be reckoned the fruit of the tree which it brings forth naturally and which is its genuine product—which it brings forth plentifully and constantly and which is its usual product. Men are known, not by particular acts, but by the course and tenour of their conversation, and by the more frequent acts, especially those that appear to be free, and most their own, and least under the influence of external motives and inducements.

2. The application of this to the false prophets.

(1.) By way of terror and threatening ( v. 19 ); Every tree that brings not forth good fruit is hewn down. This very saying John the Baptist had used, ch. iii. 10 . Christ could have spoken the same sense in other words; could have altered it, or given it a new turn; but he thought it no disparagement to him to say the same that John had said before him; let not ministers be ambitious of coining new expressions, nor people's ears itch for novelties; to write and speak the same things must not be grievous, for it is safe. Here is, [1.] The description of barren trees; they are trees that do not bring forth good fruit; though there be fruit, if it be not good fruit (though that be done, which for the matter of it is good, if it be not done well, in a right manner, and for a right end), the tree is accounted barren. [2.] The doom of barren trees; they are, that is, certainly they shall be, hewn down, and cast into the fire; God will deal with them as men use to deal with dry trees that cumber the ground: he will mark them by some signal tokens of his displeasure, he will bark them by stripping them of their parts and gifts, and will cut them down by death, and cast them into the fire of hell, a fire blown with the bellows of God's wrath, and fed with the wood of barren trees. Compare this with Ezek. xxxi. 12, 13 ; Dan. iv. 14 ; John xv. 6 .

(2.) By way of trial; By their fruits ye shall know them.

[1.] By the fruits of their persons, their words and actions, and the course of their conversation. If you would know whether they be right or not, observe how they live; their works will testify for them or against them. The scribes and Pharisees sat in Moses's chair, and taught the law, but they were proud, and covetous, and false, and oppressive, and therefore Christ warned him disciples to beware of them and of their leaven, Mark xii. 38 . If men pretend to be prophets and are immoral, that disproves their pretensions; those are no true friends to the cross of Christ, whatever they profess, whose God is their belly, and whose mind earthly things, Phil. iii. 18, 19 . Those are not taught nor sent of the holy God, whose lives evidence that they are led by the unclean spirit. God puts the treasure into earthen vessels, but not into such corrupt vessels: they may declare God's statutes, but what have they to do to declare them?

15. Beware-- But beware.

of false prophets-- that is, of teachers coming as authorized expounders of the mind of God and guides to heaven. (See Ac 20:29 , 30 ; 2Pe 2:1 , 2 ).

which come to you in sheep's clothing-- with a bland, gentle, plausible exterior; persuading you that the gate is not strait nor the way narrow, and that to teach so is illiberal and bigoted--precisely what the old prophets did ( Eze 13:1-10, 22 ).

but inwardly they are ravening wolves-- bent on devouring the flock for their own ends ( 2Co 11:2 , 3, 13-15 ).

16. Ye shall know them by their fruits-- not their doctrines--as many of the elder interpreters and some later ones explain it--for that corresponds to the tree itself; but the practical effect of their teaching, which is the proper fruit of the tree.

Do men gather grapes of thorns-- any kind of prickly plant.

or figs of thistles?-- a three-pronged variety. The general sense is obvious--Every tree bears its own fruit.

17. Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit.

18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit-- Obvious as is the truth here expressed in different forms--that the heart determines and is the only proper interpreter of the actions of our life--no one who knows how the Church of Rome makes a merit of actions, quite apart from the motives that prompt them, and how the same tendency manifests itself from time to time even among Protestant Christians, can think it too obvious to be insisted on by the teachers of divine truth. Here follows a wholesome digression.

19. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire-- (See on Mt 3:10 ).

20. Wherefore by their fruits ye shall know them-- that is, But the point I now press is not so much the end of such, as the means of detecting them; and this, as already said, is their fruits. The hypocrisy of teachers now leads to a solemn warning against religious hypocrisy in general.