Friday of the 13th week of Ordinary Time

Sara. She is the only woman whose age the Scripture specifies; a distinction which her exalted dignity and faith deserved. (Galatians iv. 23; Hebrews xi. 11.) She was a figure of the Christian Church. (Calmet)

City. Hebrew, Cariath arbah, Josue xiv. 15. --- Which is Hebron. Serarius thinks it took its name from the society (cherber) between Abraham and the princes of the city. Hebron the son of Caleb possessed it afterwards. --- Came from Bersabee, (chap. xxii. 19.) or to the place where the corpse lay, at Arbee, which signifies four; as Adam, Abraham, Isaac, and Jacob, with their four wives, reposed there. (Calmet) --- And weep. In the middle of this word, in the printed Hebrew, there is left a small c; whence the Rabbins ridiculously infer, that Abraham wept but a short time. But the retaining of greater, less, suspended and inverted letters in the Hebrew Bible, can be attributed to no other cause than a scrupulous veneration even for the faults of transcribers. (Kennicott)

Obsequies, or solemn mourning, accompanied with prayer. (Acts viii. 2; Matthew xii.) The Jews are still accustomed to say, when they bury their dead, "Ye fathers, who sleep in Hebron, open to him the gates of Eden;" herein agreeing with the Catholic doctrine, as they did in the days of Judas the Machabee. (Haydock)

Servant. Eliezer, or Damascus, whom he had once intended for his heir, chap. xv. 2. (Haydock) --- Under, &c. either to shew their subjection, (Sa.) or their faith in Christ, who should be born of Abraham, (St. Jerome, ep. 140) or to testify that their oath shall be no less binding than the covenant of circumcision. For this last reason, the Jews still observe the custom of sitting upon the hand of the person who takes an oath. (Menochius) See chap. xlvii. 29, where Jacob imitates the action of his grand-father. These two patriarchs, progenitors of Christ are the only ones in Scripture whom we find practising it; whence St. Augustine and St. Ambrose conclude, that it had a reference to the mysterious birth or our Redeemer. (Bonfrere.)

Country. Huran, where Abraham had dwelt with Thare, &c. There Nachor's family still resided, and had more respect for the true God than the Chanaanites, (Haydock) though they gave way to some sort of idolatry. (Menochius) --- Hence Abraham was in hopes that a partner worthy of Isaac might be found among his relations, better than among those devoted nations; and thus he has left an instruction to all parents, to be solicitous for the real welfare of their children; and to dissuade them earnestly from marrying with infidels; a thing which God forbade in the old law, as the Church still does in the new. (Haydock)

If the woman. Thus he shews his religious respect for an oath; and will not depend on his own explanation of the sense of it. (Calmet)

He will send his angel before thee. This shews that the Hebrews believed that God gave them guardian angels for their protection. (Challoner) --- Angel. A proof of the antiquity of our belief respecting angel guardians. (Calmet)

The well of Agar, not far from Bersabee.

To meditate on the obligations of the state on which he was about to enter, and on other pious subjects, free from noise and distraction. (Haydock) --- In profane authors, the word used by the Septuagint means to talk about trifles, &c. (Calmet) --- But the known piety of Isaac, and the authority of that version, forbid that we should take it here in that sense. (Haydock)

Cloak, or summer veil, covering the whole body, and having an opening only for the eyes; such as the Eastern ladies use. St. Jerome in Isai. iii, Rebecca does this out of modesty. (Haydock) --- She prefigures the Gentiles, whom Jesus calls by his servants laden with his gifts, to become his spouse, or his Church, (Calmet) at the fountain of baptism. He adorns her with the ear-rings of obedience, and the bracelets of good works. (Du Hamel)

Mother's death, which happened about three years before. (Menochius) --- Isaac was now forty years old, and yet he does not pretend to take a wife for himself; leaving the choice to his good father, and to God. (Du Hamel)

1 And Sarah was an hundred and seven and twenty years old: these were the years of the life of Sarah. 2 And Sarah died in Kirjath-arba; the same is Hebron in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her.

3 And Abraham stood up from before his dead, and spake unto the sons of Heth, saying, 4 I am a stranger and a sojourner with you: give me a possession of a buryingplace with you, that I may bury my dead out of my sight. 5 And the children of Heth answered Abraham, saying unto him, 6 Hear us, my lord: thou art a mighty prince among us: in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead. 7 And Abraham stood up, and bowed himself to the people of the land, even to the children of Heth. 8 And he communed with them, saying, If it be your mind that I should bury my dead out of my sight; hear me, and intreat for me to Ephron the son of Zohar, 9 That he may give me the cave of Machpelah, which he hath, which is in the end of his field; for as much money as it is worth he shall give it me for a possession of a buryingplace amongst you. 10 And Ephron dwelt among the children of Heth: and Ephron the Hittite answered Abraham in the audience of the children of Heth, even of all that went in at the gate of his city, saying, 11 Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee; in the presence of the sons of my people give I it thee: bury thy dead. 12 And Abraham bowed down himself before the people of the land. 13 And he spake unto Ephron in the audience of the people of the land, saying, But if thou wilt give it, I pray thee, hear me: I will give thee money for the field; take it of me, and I will bury my dead there. 14 And Ephron answered Abraham, saying unto him, 15 My lord, hearken unto me: the land is worth four hundred shekels of silver; what is that betwixt me and thee? bury therefore thy dead.

Here is, I. The humble request which Abraham made to his neighbours, the Hittites, for a burying-place among them, v. 3, 4 . It was strange he had this to do now; but we are to impute it rather to God's providence than to his improvidence, as appears Acts vi. 5 , where it is said, God gave him no inheritance in Canaan. It were well if all those who take care to provide burying-places for their bodies after death were as careful to provide a resting-place for their souls. Observe here, 1. The convenient diversion which this affair gave, for the present, to Abraham's grief: He stood up from before his dead. Those that find themselves in danger of over-grieving for their dead relations, and are entering into that temptation, must take heed of poring upon their loss and sitting alone and melancholy. There must be a time of standing up from before their dead, and ceasing to mourn. For, thanks be to God, our happiness is not bound up in the life of any creature. Care of the funeral may, as here, be improved to divert grief for the death at first, when it is most in danger of tyrannizing. Weeping must not hinder sowing. 2. The argument he used with the children of Heth, which was this: " I am a stranger and a sojourner with you, therefore I am unprovided, and must become a humble suitor to you for a burying-place." This was one occasion which Abraham took to confess that he was a stranger and a pilgrim upon earth; he was not ashamed to own it thus publicly, Heb. xi. 13 . Note, The death of our relations should effectually remind us that we are not at home in this world. When they are gone, say, "We are going." 3. His uneasiness till this affair was settled, intimated in that word, that I may bury my dead out of my sight. Note, Death will make those unpleasant to our sight who while they lived were the desire of our eyes. The countenance that was fresh and lively becomes pale and ghastly, and fit to be removed into the land of darkness. While she was in his sight, it renewed his grief, which he would prevent.

II. The generous offer which the children of Heth made to him, v. 5, 6 . They compliment him, 1. With a title of respect: Thou art a prince of God among us, so the word is; not only great, but good. He called himself a stranger and a sojourner; they call him a great prince; for those that humble themselves shall be exalted. God had promised to make Abraham's name great. 2. With a tender of the best of their burying-places. Note, Even the light of nature teaches us to be civil and respectful towards all, though they be strangers and sojourners. The noble generosity of these Canaanites shames and condemns the closeness, and selfishness, and ill-humour, of many that call themselves Israelites. Observe, These Canaanites would be glad to mingle their dust with Abraham's and to have their last end like his.

III. The particular proposal which Abraham made to them, v. 7-9 . He returns them his thanks for their kind offer with all possible decency and respect; though a great man, an old man, and now a mourner, yet he stands up, and bows himself humbly before them, v. 7 . Note, Religion teaches good manners; and those abuse it that place it in rudeness and clownishness. He then pitches upon the place he thinks most convenient, namely, the cave of Machpelah, which probably lay near him, and had not yet been used for a burying-place. The present owner was Ephron. Abraham cannot pretend to any interest in him, but he desires that they would improve theirs with him to get the purchase of that cave, and the field in which it was. Note, A moderate desire to obtain that which is convenient for us, by fair and honest means, is not such a coveting of that which is our neighbour's as is forbidden in the tenth commandment.

IV. The present which Ephron made to Abraham of his field: The field give I thee, v. 10, 11 . Abraham thought he must be entreated to sell it; but, upon the first mention of it, without entreaty, Ephron freely gives it. Some men have more generosity than they are thought to have. Abraham, no doubt, had taken all occasions to oblige his neighbours, and do them any service that lay in his power; and now they return his kindness: for he that watereth shall be watered also himself. Note, If those that profess religion adorn their profession by eminent civility and serviceableness to all, they shall find it will rebound to their own comfort and advantage, as well as to the glory of God.

V. Abraham's modest and sincere refusal of Ephron's kind offer, v. 12, 13 . Abundance of thanks he returns him for it ( v. 12 ), makes his obeisance to him before the people of the land, that they might respect Ephron the more for the respect they saw Abraham give him ( 1 Sam. xv. 30 ), but resolves to give him money for the field, even the full value of it. It was not in pride that Abraham refused the gift, or because he scorned to be beholden to Ephron; but, 1. In justice. Abraham was rich in silver and gold ( ch. xiii. 2 ) and was able to pay for the field, and therefore would not take advantage of Ephron's generosity. Note, Honesty, as well as honour, forbids us to sponge upon our neighbours and to impose upon those that are free. Job reflected upon it with comfort, when he was poor, that he had not eaten the fruits of his land without money, Job xxxi. 39 . 2. In prudence. He would pay for it lest Ephron, when this good humour was over, should upbraid him with it, and say, I have made Abraham rich ( ch. xiv. 23 ), or lest the next heir should question Abraham's title (because that grant was made without any consideration), and claim back the field. Thus David afterwards refused Araunah's offer, 2 Sam. xxiv. 24 . We know not what affronts we may hereafter receive from those that are now most kind and generous.

16 And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the audience of the sons of Heth, four hundred shekels of silver, current money with the merchant. 17 And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure 18 Unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city. 19 And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre: the same is Hebron in the land of Canaan. 20 And the field, and the cave that is therein, were made sure unto Abraham for a possession of a buryingplace by the sons of Heth.

We have here the conclusion of the treaty between Abraham and Ephron about the burying-place. The bargain was publicly made before all the neighbours, in the presence and audience of the sons of Heth, v. 16, 17 . Note, Prudence, as well as justice, directs us to be fair, and open, and above-board, in our dealings. Fraudulent contracts hate the light, and choose to be clandestine; but those that design honestly in their bargains care not who are witnesses to them. Our law countenances sales made in market-overt, and by deed enrolled. Observe, 1. Abraham, without fraud, covin, or further delay, pays the money, v. 16 . He pays it readily, without hesitation,—pays it in full, without diminution,—and pays it by weight, current money with the merchant, without deceit. See how anciently money was used for the help of commerce; and see how honestly money should be paid where it is due. Observe, Though all the land of Canaan was Abraham's by promise, yet, the time of his possessing not having come, what he had now occasion for he bought and paid for. Note, Dominion is not founded in grace. The saints' title to an eternal inheritance does not entitle them to the possessions of this world, nor justify them in doing wrong. 2. Ephron honestly and fairly makes him a good title to the land, v. 17, 18 , 20 . The field, with all its appurtenances, is conveyed to Abraham and his heirs for ever, in open court, not by writing (it does not appear that writing was then used), but by such a public solemn declaration before witnesses as was sufficient to pass it. Note, As that which is bought must be honestly paid for, so that which is sold must be honestly delivered and secured. 3. Abraham, thereupon, takes possession, and buries Sarah in the cave or vault (whether framed by nature or art is not certain) which was in the purchased field. It is probable that Abraham had buried servants out of his family since he came to Canaan, but the graves of the common people ( 2 Kings xxiii. 6 ) might suffice for them; now that Sarah was dead a peculiar place must be found for her remains. It is worth noting, (1.) That a burying-place was the first spot of ground Abraham possessed in Canaan. Note, When we are entering into the world it is good to think of our going out of it; for, as soon as we are born, we begin to die. (2.) That it was the only piece of land he ever possessed, though the country was all his own in reversion. Those that have least of this earth find a grave in it. Abraham provided, not cities, as Cain and Nimrod, but a sepulchre, [1.] To be a constant memorandum of death to himself and his posterity, that he and they might learn to die daily. This sepulchre is said to be at the end of the field ( v. 9 ); for, whatever our possessions are, there is a sepulchre at the end of them. [2.] To be a token of his belief and expectation of the resurrection; for why should such care be taken of the body if it be thrown away for ever, and must not rise again? Abraham, in this, said plainly that he sought a better country, that is, a heavenly. Abraham is content to be still flitting, while he lives, but secures a place where, when he dies his flesh may rest in hope.

1 And Abraham was old, and well stricken in age: and the Lord had blessed Abraham in all things. 2 And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: 3 And I will make thee swear by the Lord , the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: 4 But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. 5 And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? 6 And Abraham said unto him, Beware thou that thou bring not my son thither again. 7 The Lord God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. 8 And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again. 9 And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.

Three things we may observe here concerning Abraham:—

I. The care he took of a good son, to get him married, well married. It was high time to think of it now, for Isaac was about forty years old, and it had been customary with his ancestors to marry at thirty, or sooner, ch. xi. 14 , 18 , 22, , 24 . Abraham believed the promise of the building up of his family, and therefore did not make haste; not more haste than good speed. Two considerations moved him to think of it now ( v. 1 ):—1. That he himself was likely to leave the world quickly, for he was old, and well-stricken in age, and it would be a satisfaction to him to see his son settled before he died; and, 2. That he had a good estate to leave behind him, for the Lord had blessed him in all things; and the blessing of the Lord makes rich. See how much religion and piety befriend outward prosperity. Now Abraham's pious care concerning his son was, (1.) That he should not marry a daughter of Canaan, but one of his kindred. He saw that the Canaanites were degenerating into great wickedness, and knew by revelation that they were designed for ruin, and therefore he would not marry his son among them, lest they should be either a snare to his soul, or at least a blot to his name. (2.) That yet he should not leave the land of Canaan, to go himself among his kindred, not even for the purpose of choosing a wife, lest he should be tempted to settle there. This caution is given v. 6 , and repeated, v. 8 . " Bring not my son thither again, whatever comes of it. Let him rather want a wife than expose himself to that temptation." Note, Parents in disposing of their children, should carefully consult the welfare of their souls, and their furtherance in the way to heaven. Those who through grace have escaped the corruption that is in the world through lust, and have brought up their children accordingly, should take heed of doing any thing by which they may be again entangled therein and overcome, 2 Pet. ii. 20 . Beware that you bring them not thither again, Heb. xi. 15 .

II. The charge he gave to a good servant, probably Eliezer of Damascus, one of whose conduct, fidelity, and affection to him and his family, he had had long experience. He trusted him with this great affair, and not Isaac himself, because he would not have Isaac go at all into that country, but marry there by proxy; and no proxy so fit as this steward of his house. This matter is settled between the master and the servant with a great deal of care and solemnity. 1. The servant must be bound by an oath to do his utmost to get a wife for Isaac from among his relations, v. 2-4 . Abraham swears him to it, both for his own satisfaction and for the engagement of his servant to all possible care and diligence in this matter. Thus God swears his servants to their work, that, having sworn, they may perform it. Honour is here done to the eternal God; for he it is that is sworn by, to whom alone these appeals ought to be made. And some think honour is done to the covenant of circumcision by the ceremony here used of putting his hand under his thigh. Note, Swearing being an ordinance not peculiar to the church, but common to mankind, is to be performed by such signs as are the appointments and common usages of our country, for binding the person sworn. 2. He must be clear of this oath if, when he had done his utmost, he could not prevail. This proviso the servant prudently inserted ( v. 5 ), putting the case that the woman would not follow him; and Abraham allowed the exception, v. 8 . Note, Oaths are to be taken with great caution, and the matter sworn to should be rightly understood and limited, because it is a snare to devour that which is holy, and, after vows, to make the enquiry which should have been made before.

62 And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country. 63 And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming. 64 And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel. 65 For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a veil, and covered herself. 66 And the servant told Isaac all things that he had done. 67 And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.

Isaac and Rebekah are, at length, happily brought together. Observe,

I. Isaac was well employed when he met Rebekah: He went out to meditate, or pray, in the field, at the even-tide, v. 62, 63 . Some think he expected the return of his servants about this time, and went out on purpose to meet them. But, it should seem, he went out on another errand, to take the advantage of a silent evening and a solitary field for meditation and prayer, those divine exercises by which we converse with God and our own hearts. Note, 1. Holy souls love retirement. It will do us good to be often left alone, walking alone and sitting alone; and, if we have the art of improving solitude, we shall find we are never less alone than when alone. 2. Meditation and prayer ought to be both our business and our delight when we are alone; while we have a God, a Christ, and a heaven, to acquaint ourselves with, and to secure our interest in, we need not want matter either for meditation or prayer, which, if they go together, will mutually befriend each other. 3. Our walks in the field are then truly pleasant when in them we apply ourselves to meditation and prayer. We there have a free and open prospect of the heavens above us and the earth around us, and the host and riches of both, by the view of which we should be led to the contemplation of the Maker and owner of all. 4. The exercises of devotion should be the refreshment and entertainment of the evening, to relieve us from the fatigue occasioned by the care and business of the day, and to prepare us for the repose and sleep of the night. 5. Merciful providences are then doubly comfortable when they find us well employed and in the way of our duty. Some think Isaac was now praying for good success in this affair that was depending, and meditating upon that which was proper to encourage his hope in God concerning it; and now, when he sets himself, as it were, upon his watch-tower, to see what God would answer him, as the prophet ( Hab. ii. 1 ), he sees the camels coming. Sometimes God sends in the mercy prayed for immediately, Acts xii. 12 .

II. Rebekah behaved herself very becomingly, when she met Isaac: understanding who he was, she alighted off her camel ( v. 64 ), and took a veil, and covered herself ( v. 65 ), in token of humility, modesty, and subjection. She did not reproach Isaac for not coming himself to fetch her, or, at least, to meet her a day's journey or two, did not complain of the tediousness of her journey, or the difficulty of leaving her relations, to come into a strange place; but, having seen Providence going before her in the affair, she accommodates herself with cheerfulness to her new relation. Those that by faith are espoused to Christ, and would be presented as chaste virgins to him, must, in conformity to his example, humble themselves, as Rebekah, who alighted when she saw Isaac on foot, and must put themselves into subjection to him who is their head ( Eph. v. 24 ), as Rebekah, signifying it by the veil she put on, 1 Cor. xi. 10 .

III. They were brought together (probably after some further acquaintance), to their mutual comfort, v. 67 . Observe here, 1. What an affectionate son he was to his mother: it was about three years since her death, and yet he was not, till now, comforted concerning it; the wound which that affliction gave to his tender spirit bled so long, and was never healed till God brought him into this new relation. Thus crosses and comforts are balances to each other ( Eccl. vii. 14 ), and help to keep the scale even. 2. What an affectionate husband he was to his wife. Note, Those that have approved themselves well in one relation, it may be hoped, will do so in another: She became his wife, and he loved her; there was all the reason in the world why he should, for so ought men to love their wives even as themselves. The duty of the relation is then done, and the comfort of the relation is then enjoyed, when mutual love governs; for there the Lord commands the blessing.

Ge 23:1 , 2. Age and Death of Sarah.

1. Sarah was an hundred and seven and twenty years old, &c.-- Sarah is the only woman in Scripture whose age, death, and burial are mentioned, probably to do honor to the venerable mother of the Hebrew people.

2. Abraham came to mourn for Sarah, &c.-- He came from his own tent to take his station at the door of Sarah's. The "mourning" describes his conformity to the customary usage of sitting on the ground for a time; while the "weeping" indicates the natural outburst of his sorrow.

3. Abraham stood up, &c.-- Eastern people are always provided with family burying-places; but Abraham's life of faith--his pilgrim state--had prevented him acquiring even so small a possession ( Ac 7:5 ).

spake unto the sons of Heth-- He bespoke their kind offices to aid him in obtaining possession of a cave that belonged to Ephron--a wealthy neighbor.

19. Abraham buried Sarah-- Thus he got possession of Machpelah and deposited the remains of his lamented partner in a family vault which was the only spot of ground he owned.

1. And Abraham was old ... take a wife-- His anxiety to see his son married was natural to his position as a pastoral chief interested in preserving the honor of his tribe, and still more as a patriarch who had regard to the divine promise of a numerous posterity.

2. said unto his eldest servant-- Abraham being too old, and as the heir of the promise not being at liberty to make even a temporary visit to his native land, was obliged to intrust this delicate mission to Eliezer, whom, although putting entire confidence in him, he on this occasion bound by a solemn oath. A pastoral chief in the present day would follow the same course if he could not go himself.

3. thou shalt not take a wife, &c.-- Among pastoral tribes the matrimonial arrangements are made by the parents, and a youth must marry, not among strangers, but in his own tribe--custom giving him a claim, which is seldom or never resisted, to the hand of his first cousin. But Abraham had a far higher motive--a fear lest, if his son married into a Canaanitish family, he might be gradually led away from the true God.

64. she lighted off the camel-- If Isaac were walking, it would have been most unmannerly for her to have continued seated; an inferior, if riding, always alights in presence of a person of rank, no exception being made for women.

65. she took a veil, and covered herself-- The veil is an essential part of female dress. In country places it is often thrown aside, but on the appearance of a stranger, it is drawn over the face, as to conceal all but the eyes. In a bride it was a token of her reverence and subjection to her husband.

67. And Isaac brought her into his mother's ... tent-- thus establishing her at once in the rights and honors of a wife before he had seen her features. Disappointments often take place, but when Isaac saw his wife, "he loved her."

1. This Psalm also hath the title Allelujah prefixed to it: and this twice. But some say, that one Allelujah belongeth to the end of the former Psalm, the other to the beginning of this. And they assert, that all the Psalms bearing this title have Allelujah at the end, but not all at the beginning; so that they will not allow any Psalm which hath not Allelujah at the end, to have it at the beginning; supposing that what seemeth to belong to the commencement, really belongeth to the end of the former Psalm. But until they persuade us by some sure proofs that this is true, we will follow the general custom, which, whenever it findeth Allelujah, attributes it to the same Psalm, at the head of which it is found. For there are very few copies (and I have found this in none of the Greek copies, which I have been able to inspect) which have Allelujah at the end of the CL^th Psalm; after which there is no other which belongeth to the same canon. But not even this could outweigh custom, although all the copies had it so. For it might be that, with some reference to the praise of God, the whole book of Psalms, which is said to consist of five books (for they say that the books severally end where it is written Amen, Amen), might be closed with this last Allelujah, after all that hath been sung; nor, on account of the end of the CL^th Psalm, do I see that it is necessary that all the Psalms entitled Allelujah, should have Allelujah at the end. But when there is a double Allelujah at the head of a Psalm, why as our Lord sometimes once, sometimes twice over, saith Amen, in the same way Allelujah may not sometimes be used once, sometimes twice, I know not: especially, since as in this CV^th, both the Allelujahs are placed after the mark by which the number of the Psalm is described, whereas the one, if it belonged to the end of the former Psalm, ought to have been placed before the number; and the Allelujah which belonged to the Psalm of this number, should have been written after the number. But perhaps even in this an ignorant habit hath prevailed, and some reason may be assigned of which we are as yet uninformed, so that the judgment of truth ought rather to be our guide than the prejudice of custom. In the mean time, before we are fully instructed in this matter, whenever we find Allelujah written, whether once or twice, after the number of the Psalm, according to the most usual custom of the Church, we will ascribe it to that Psalm to which the same number is prefixed; confessing that we both believe the mysteries of all the titles in the Psalms, and of the order of the same Psalms, to be important, and that we have not yet been able, as we wish, to penetrate them.

2. But I find these two Psalms, the CV^th and CVI^th so connected, that in one of them, the first, the people of God is praised in the person of the elect, of whom there is no complaint, whom I imagine to have been there in those with whom God was well pleased; but in the following Psalm those are mentioned among the same people who have provoked God; though the mercy of God was not wanting even to these....This Psalm therefore beginneth like the former; "Confess ye unto the Lord." But in that Psalm these words follow: "And call upon His Name:" whereas here, it is as follows, "For He is gracious, and His mercy endureth for ever"

(ver. 1). Wherefore in this passage a confession of sins may be understood; for after a few verses we read, "We have sinned with our fathers, we have done amiss, and dealt wickedly;" but in the words, "For He is gracious, and His mercy endureth for ever," there is chiefly the praise of God, and in His praise confession. Although when any one confesses his sins, he ought to do so with praise of God; nor is a confession of sins a pious one, unless it be without despair, and with calling upon the mercy of God. It therefore doth contain His praise, whether in words, when it calleth Him gracious and merciful, or in the feeling only, when he believeth this....If that mercy be here understood, in respect of which no man can be happy without God; we may render it better, "for ever:" but if it be that mercy which is shown to the wretched, that they may either be consoled in misery, or even freed from it; it is better construed, "to the end of the world," in which there will never be wanting wretched persons to whom that mercy may be shown. Unless indeed any man ventured to say, that some mercy of God will not be wanting even to those who shall be condemned with the devil and his angels; not a mercy by which they may be freed from that condemnation, but that it may be in some degree softened for them: and that thus the mercy of God may be styled eternal, as exercised over their eternal misery. ...

3. "Who can express the mighty acts of the Lord?"

(ver. 2). Full of the consideration of the Divine works, while he entreateth His mercy, "Who," he saith, "can express the mighty acts of the Lord, or make all His praises heard?" We must supply what was said above, to make the sense complete here, thus, "Who shall make all His praises heard?" that is, who is sufficient to make all His praises heard? "Shall make" them "heard," he saith; that is, cause that they be heard; showing, that the mighty acts of the Lord and His praises are so to be spoken of, that they may be preached to those who hear them. But who can make "all," heard? Is it that as the next words are, "Blessed are they that alway keep judgment, and do righteousness in every time"

(ver. 3); he perhaps meant those praises of His, which are understood as His works in His commandments? "For it is God," saith the Apostle, "who worketh in you," ...since He worketh in these things in a manner that cannot be spoken. "Who will do all His praises heard?" that is, who, when he hath heard them, doth all His praises? which are the works of His commandments. As far as they are done, although all which are heard are not performed, He is to be praised, who "worketh in us both to will and to do of His good pleasure." For this reason, while he might have said, all His commandments, or, all the works of His commandments; he preferred saying, "His praises."...

4. But unless there were some difference between judgment and righteousness, we should not read in another Psalm, "Until righteousness turn again unto judgment." The Scripture, indeed, loveth to place these two words together; as, "Righteousness and judgment are the habitation of His seat;" and this, "He shall make thy righteousness as clear as the light, and thy judgment as the noon-day;" where there is apparently a repetition of the same sentiment. And perhaps on account of the resemblance of signification one may be put for the other, either judgment for righteousness, or righteousness for judgment: yet, if they be spoken of in their proper sense, I doubt not that there is some difference; viz. that he is said to keep judgment who judgeth rightly, but he to do righteousness who acts righteously. And I think that the verse, "Until righteousness turn again unto judgment," may not absurdly be understood in this sense: that here also those are called blessed, who keep judgment in faith, and do righteousness in deed....

5. Next, since God justifieth, that is, maketh men righteous, by healing them from their iniquities, a prayer followeth: "Remember me, O Lord, according to the favour that Thou bearest unto Thy people" (ver. 4): that is, that we may be among those with whom Thou art well pleased; since God is not well pleased with them all. "O visit me with Thy salvation." This is the Saviour Himself, in whom sins are forgiven, and souls healed, that they may be able to keep judgment, and do righteousness; and since they who here speak know such men to be blessed, they pray for this themselves...."Visit us," then, "with Thy salvation," that is, with Thy Christ. "To see the felicity of Thy chosen, and to rejoice in the gladness of Thy people"

(ver. 5): that is, visit us for this reason with Thy salvation, that we may see the felicity of Thy chosen, and rejoice in the gladness of Thy people. For "felicity" some copies read "sweetness;" as in the former passage, "For He is gracious;" where others read, "for He is sweet." And it is the same word in the Greek, as is elsewhere read, "The Lord shall show sweetness:" which some have translated "felicity," others "bounty." But what meaneth, "Visit us to see the felicity of Thy chosen:" that is, that happiness which Thou givest to Thine elect: except that we may not remain blind, as those unto whom it is said, "But now ye say we see: therefore your sin remaineth." For the Lord giveth sight to the blind, not by their own merits, but in the felicity He giveth to His chosen, which is the meaning of "the felicity of Thy chosen:" as, the help of my countenance, is not of myself, but is my God. And we speak of our daily bread, as ours, but we add, Give unto us. ..."That Thou mayest be praised with Thine inheritance." I wonder this verse hath been so interpreted in many copies, since the Greek phrase is one and the same in these three verses....But since this seemeth a doubtful expression, if that sense be true according to which interpreters have preferred, "That Thou mayest be praised," the two preceding verses also must be so understood, because, as I have said, there is one Greek expression in these three verses; so that the whole should be thus understood, "Visit us with Thy salvation, that Thou mayest see the felicity of Thy chosen;" that is, visit us for this purpose, that Thou mayest cause us to be there, and mayest see us there; that "Thou mayest rejoice in the gladness of Thy people," that is, that Thou mayest be said to rejoice, since they rejoice in Thee; that "Thou mayest be praised with Thine inheritance," that is, mayest be praised with it, since it may not be praised save for Thy sake....

6. But let us hear what they next confess: "we have sinned with our fathers: we have done amiss, and dealt wickedly"

Alleluia. The word is repeated in some copies. (St. Jerome) --- But Hebrew has only one at the end of the preceding psalm: of which this appears to be a sequel. As in the former, God's favours were specified, so here the ingratitude of his people is acknowledge. (Calmet) --- It may refer to the Jews during, (Eusebius; Vatable) or after the captivity, (Calmet) and to all in the state of sin. (St. Jerome) (Berthier) --- The 47th and 48th verses agree with the three last, which were sung at the translation of the ark, 1 Paralipomenon xvi. 34. (Haydock) --- Hence that canticle now makes a part of our Psalm civ., xcv., and cv., with various alterations made by the prophet. (Berthier) --- Give glory. Literally, "confess" (Haydock) your sins, to obtain mercy, (St. Chrysostom) or rather praise God, (Theodoret) who is the source of all good. (Worthington) --- This was the usual prayer of the Israelites, in ceremonies of thanksgiving, 2 Paralipomenon v. 13. (Calmet)

Powers. See Ecclesiasticus xliii. 29. No one can sufficiently praise God's power or mercy. (Berthier)

Times. He only who perseveres to the end shall be crowned, Matthew xxiv. 13., and Ezechiel xxxiii. (Haydock) --- Such as these can alone worthily sound forth God's praises, (Berthier) being so happy as to preserve their innocence, or at least to repent. (Worthington)

Us. Hebrew, "me." But Aquila, Syriac, &c., agree with the Septuagint. Some of the Jews were already returned, and pray for the liberation of their brethren. (Calmet) --- The Fathers explain it of Christian converts. (St. Chrysostom) --- People. According to thy gracious promises, that we may enjoy the blessings of thy elect. (Worthington)

1 Praise ye the Lord . O give thanks unto the Lord ; for he is good: for his mercy endureth for ever. 2 Who can utter the mighty acts of the Lord ? who can show forth all his praise? 3 Blessed are they that keep judgment, and he that doeth righteousness at all times. 4 Remember me, O Lord , with the favour that thou bearest unto thy people: O visit me with thy salvation; 5 That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance.

We are here taught,

I. To bless God ( v. 1, 2 ): Praise you the Lord, that is, 1. Give him thanks for his goodness, the manifestation of it to us, and the many instances of it. He is good and his mercy endures for ever; let us therefore own our obligations to him and make him a return of our best affections and services. 2. Give him the glory of his greatness, his mighty acts, proofs of his almighty power, wherein he has done great things, and such as would be opposed. Who can utter these? Who is worthy to do it? Who is able to do it? They are so many that they cannot be numbered, so mysterious that they cannot be described; when we have said the most we can of the mighty acts of the Lord, the one half is not told; still there is more to be said; it is a subject that cannot be exhausted. We must show forth his praise; we may show forth some of it, but who can show forth all? Not the angels themselves. This will not excuse us in not doing what we can, but should quicken us to do all we can.

II. To bless the people of God, to call and account them happy ( v. 3 ): Those that keep judgment are blessed, for they are fit to be employed in praising God. God's people are those whose principles are sound— They keep judgment (they adhere to the rules of wisdom and religion, and their practices are agreeable); they do righteousness, are just to God and to all men, and herein they are steady and constant; they do it at all times, in all manner of conversation, at every turn, in every instance, and herein persevering to the end.

1. Praise, &c.-- (See on Psa 104:35 ), begins and ends the Psalm, intimating the obligations of praise, however we sin and suffer 1Ch 16:34-36 is the source from which the beginning and end of this Psalm are derived.

2. His acts exceed our comprehension, as His praise our powers of expression ( Ro 11:33 ). Their unutterable greatness is not to keep us back, but to urge us the more to try to praise Him as best we can ( Psa 40:5 ; 71:15 ).

3. The blessing is limited to those whose principles and acts are right. How "blessed" Israel would be now, if he had "observed God's statutes" ( Psa 105:45 ).

4-5. In view of the desert of sins to be confessed, the writer invokes God's covenant mercy to himself and the Church, in whose welfare he rejoices. The speaker, me, I, is not the Psalmist himself, but the people, the present generation (compare Psa 106:6 ).

visit-- (Compare Psa 8:4 ).

Ver. 6.But that ye may know, &c. Observe the expression, Son of Man, for Christ forgave sins, not only as He was God, but in that He was man, authoritatively and meritoriously. Because His Humanity was hypostatically united to His Divinity, and subsisted in the Divine Person of the Son of God, therefore He was able to make full satisfaction for the sins of the whole world.

Wherefore this primary power and authority of forgiving sins was given unto Him, next unto God, which power He is able to grant unto others likewise, such as priests, who are instituted by Him, as His ministers, that they too should forgive sins. Whence S. Thomas says (3 part. quæst. 63, art. 3), "The power of the excellence of Christ standeth in four things. 1. Because His merit, and the virtue of His Passion, operate in the sacraments. 2. Because by His Name the sacraments are sanctified. 3. Because He Himself, who gives virtue to the sacraments, had power to institute them. 4. Because the effect of the sacramentsin other words, the remission of sins, and graceChrist is able to confer without the sacraments. This power is peculiar to Christ alone, quâ man; and therefore it has been communicated neither to priest nor pontiff, nor to S. Peter."

Arise, take up thy bed, &c. Rise: be sound and healed of thy palsy; and to show to the Scribes and all the people that thou art healed, take up thy bed, that now thou mayest bear that which has lately borne thee, as Sedulius says in this place, "He himself, with grateful thanks, repaid his hire." Instead of bed (lectum), Mark has grabatum. Grabatus, says Sipontius, is a narrow sort of couch on which we recline at noon, as if from carabatus, something on which we lay our head, from καρὰ, the head, and, βατὸν, passing. Whence the line of Martial

"Went the three-legged grabatus, went the three-legged table."

And he arose, &c. He arose at once, for what Christ said was straightway done. And the man walked off with the bed upon his shoulders.

S. Simon Stylites followed the example of this miracle of Christ, as may be seen in his Life, taken by Surius out of Theodoret. "A certain Saracen prince brought to him a paralytic domestic, and asked him to heal him. The holy man commanded him to be brought into the midst, and bade him abjure the impiety of his ancestors. After the man had done this, he asked him if he believed in the Father, the Son, and the Holy Ghost. He replied that he did believe. 'If thou believest,' said he, 'rise up.' As soon as he had arisen, he bade him take up and carry the before-named prince, who was an excessively fat man, upon his shoulders, as far as his tent. And he immediately raised him up, and carried him whither he was bidden. All the spectators were amazed at this miracle, and glorified God." In a similar manner S. Bernard, at the request of the King of France, healed a man sick of the palsy, with the sign of the Cross, and bade him take up his bed.

Tropologically; by the sick man's taking up, and carrying his bed is meant, that by the just judgment of God it cometh to pass that the sinner who aforetime willingly consented to temptation, after he has repented, feels temptation against his will. For repentance truly takes away sin, but not sinful habits and depraved inclinations, which the sinner of his own will contracted and put on. Thus S. Mary of Egypt, after her conversion, felt for seventeen years the sharp goads of lust, because for so many years she had shamefully lived in lust.

But when the multitudes saw it they marvelled, &c. Instead of marvelled, the Latin Vulgate has, they feared. S. Mark adds, that the multitude said, We never saw it after this fashion. S. Luke, We have seen strange things today. For this man's whole body was paralysed. S. Mark says that, he was borne of four, which shows that the palsy had affected every limb. He was a different paralytic from the one of whom S. John makes mention (Joh_5:2), who was healed in the Sheep-market at Jerusalem. That man had no one carrying him: neither did he believe, as this one did, to whom it was said, Son, be of good cheer.

Tropologically; paralysis is any disease of the soul whatsoever, but especially of fleshly lust, and the carelessness and indifference to spiritual things which it generates. For it so entirely prostrates the soul, that it is without power to lift itself up to virtue, to heaven, to God. Wherefore the man that labours under this disease must be carried by bearers, that is, by pastors, preachers, confessors, up upon the housetop, that is, to the desire of salvation and heavenly things; and then must be let down through the roof to the feet of Christ; and they must ask of Him by earnest prayer to heal him by His grace, and restore to him the power of motion, and the sense of spiritual things. Then when he is healed, let him give thanks to Christ his Saviour, and let him not be slothful, but let him go away to the house of his mind and conscience, and sweep it clean of vices, and adorn it with all virtuous actions. Thus ought the soul to trust in the Lord, because He alone is able to supply all her wants. She ought to arise from the sleep of sin, and the bed of depraved habits, by calling to mind into what a state she has fallen, which she doth by confession; for as he who arises, so also does he who confesses, come forth: she ought to take up her bed, which pertains to satisfaction, for when that is enjoined in confession, it is a sort of burden to be borne, for the flesh which, as a bed, gave pleasure, and as it were carried the dead soul, ought, after remission and satisfaction. to be a burden to a man, as it was to him who cried out, "0 wretched man that I am! who shall deliver me from the body of this death?" So Salmeron, Jansen, Toletus, and others, expound this passage.

Anagogically, understand it of the celestial glory, concerning which the Psalmist speaks, "I was glad when they said unto me, We will go into the house of the Lord." (Psa_122:1.) For, in the resurrection, the Lord will say, "Arise, that is, from death; and take up thy bed, that is, resume thy body, endowed with glorious gifts; and go into thine house, that is, into the eternal and heavenly mansion."

And as Jesus passed forth from thence, &c. Custom, in Greek, τελος, means revenue; from which telonium, the word here used by S. Matthew, means the house, or place where the sailors and merchants paid the tribute and customs dues upon their ships and merchandise. Here sat the publicans, who were the farmers and collectors of these dues. Hence the Persian version, instead of telonium has, in the house of payment; the Ethiopic has, in the forum, or market-place. Matthew was one of these publicans; whence it is probable that his house was at Capernaum, by the shore of the Sea of Galilee, at a point where the vessels touched. The Roman Senate and the people were accustomed to let the tribute which was due to them from their subjects for a stipulated sum.

Jansen, in his Harmony of the Gospels, says, that persons who have carefully surveyed the Holy Land, assert that the spot where Matthew was called is still pointed out, outside of Capernaum, near the Sea. Mark and Luke say that Matthew was sitting at the telonium, because, by this word, they seem to mean not a house, but a table, on which they were counting the tribute money.

Named Matthew. Matthew names himself, both out of humility, that he might confess to the whole world that he had been a publican and a sinner, and also out of gratitude, that he might make known abroad the exceeding grace of Christ towards him, just as S. Paul does: "It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief," (1Ti_1:15.)

Follow me: Whom in Capernaum thou hast heard preaching heavenly doctrine, and confirming it by many miracles, and especially by that recent healing of the paralytic. He calls Matthew, already subdued by the fame of His miracles, says Chrysostom. Observe the condescension of Christ who calls Matthew, the publican, and so a man infamous among the Jews, not only to grace but to His family and intimate friendship and Apostleship.

And he arose, &c. Note here the efficacy of Christ's vocation, and the ready obedience of Matthew. Hear what S. Jerome says about it. "Porphyry and Julian find fault in this place, either with the lying unskilfulness of the historian, or else with the folly of those persons who immediately followed the Saviour, as though they irrationally followed the first person who called them. But they do not consider that great miracles and mighty signs had preceded this calling. And there can be no doubt that the Apostles had witnessed these things before they believed. This at least is certain, the very refulgence and majesty of the hidden Divinity, which shone even in His human countenance, was able to attract to Him those who saw Him as soon as they beheld Him. For if there be in a magnet, which is but a stone, such force that it is able to attract, and join unto itself rings and straws, how much more is the Lord of all creatures able to draw unto Himself whom He will."

Thus then as a magnet draws iron unto it, so did Christ draw Matthew, and by His drawing, gave him his virtues, and chiefly his exceeding love of God, zeal for souls, ardour in preaching. Listen to the account of S. Matthew's conversion, which he himself gave to S. Bridget, when praying at his tomb at Malphi: "It was my desire at the time I was a publican to defraud no man, and I wished to find out a way by which I might abandon that employment, and cleave to God alone with my whole heart. When therefore He who loved me, even Jesus Christ was preaching, His call was a flame of fire in my heart; and so sweet were His words unto my taste, that I thought no more of riches than of straws: yea, it was delightful to me to weep for joy, that my God had deigned to call one of such small account, and so great a sinner as I to His grace. And as I clave unto my Lord, His burning words became fixed in my heart, and day and night I fed upon them by meditation, as upon sweetest food."

And it came to pass as he sat at meat, &c. This was in Matthew's own house, for he is silent about his virtues, outspoken about his errors. This appears from what Luke says, Levi, that is, Matthew, made him a great feast in his own house: to this feast he invited many of his companions, publicans like himself, and sinners, that they might be drawn by the kindness of Christ to follow Him, as he had done. It is indeed a sign of true conversion to be anxious that others also should be converted from their sins. For good is self-diffusive, and charity instigates men to seek the salvation of other lost sinners.

The office of a publican, although a just one in itself, and one that could be exercised without sin, yet, because avaricious men frequently undertook it from love of gain, who extorted unjust dues, especially from the poor, publicans were accounted infamous among the Jews, and public sinners, as public usurers are similarly accounted among Christians. There was this also, that the Jews maintained that they, as a people dedicated to God, ought not to pay tribute to the Romans, who were Gentiles and idolaters: for this was contrary to the liberty and dignity of the children of God. Thus they detested the publicans, who exacted the tribute.

Sinners are here distinguished from publican. These sinners seem to have been dissolute Jews, who cared little for the law and religion of the Jews, and lived in a heathenish manner, or who had apostatized to heathenism.

And when the Pharisees saw it, &c. These are the words, not of those who asked a question, but of those who were making an accusation. As much as to say, "Your Master Christ acts contrary to the law of God and the traditions of the Fathers. Why do you listen to Him, and follow Him? He associates with sinners. He is bringing the stain of their sins and infamy upon you."

But when Jesus heard that, &c. from the report of His disciples. For even the Pharisees did not dare to make this charge to Christ Himself. He saith, not to His disciples, but to the Pharisees, for He turned Himself to those from whom the complaint proceeded, as is clear from what follows. They that are whole, &c. As a physician is not infected by the diseases of those who are sick, but rather overcometh diseases, and drives them away, and therefore it is not a disgrace, but an honour to a physician to be associated with the sick, so in like manner I, who have been sent from heaven to earth by God the Father, to be a physician of sin-sick souls, am not contaminated by their sins when I associate with them, but rather heal them, which is the highest praise to Me, and the greatest benefit to them. I therefore am the Physician, not the companion of sinners.

But go ye: that is, go away from Me; depart out of My sight. They are the words of one repudiating them. And learn, what Hosea says (vi. 6), I will have mercy and not sacrifice: i.e., I prefer mercy to sacrifice, although sacrifice is the noblest act of religion. Therefore follow mercy, even as I do, that ye may save sinners. For I prefer mercy, and to have pity upon miserable sinners, rather than with you to offer victims to God. See what I have said upon Hos_6:6, where I have commented upon the dignity and surpassing excellency of mercy.

Well does S. Bernard (Serm. 16 in Cant.).exclaim, "0 Wisdom, with what art of healing, by wine and oil, dost Thou restore health to my soul! Thou art bravely sweet, and sweetly brave, brave for me, sweet to me. Thy name is oil poured forth, not wine. For I would not that Thou shouldst enter into judgment with Thy servant. It is oil, because thou crownest me with mercy and loving kindness. It is indeed oil; for oil floats at the top of all liquids with which it is mingled: and thus it is a lively figure of that Name which is above every name."

For I came not to call the just but sinners. So it is in the Vulgate. The Greek adds, ει̉ς μετανοίαν, to repentance. So too S. Luke, and the Arabic Version. This must be either expressed or understood. For Christ also called Nathanael, who was a just man. Also He called the Blessed Virgin, S. John, and Elizabeth, who were saints, to still greater sanctity and perfection.

Hilary, Jerome, Bede, &c., take the words differently, I came not to call the righteous, that is, those who proudly, but falsely esteem and boast themselves to be righteous, when they are in very truth sinners and hypocrites, such as ye are, 0 ye Pharisees.

Then came to him the disciples of John, &c. Then, signifies that it was shortly afterwards. The Pharisees being, therefore, upon just grounds, refuted by Christ, here frame another accusation against Him. They suborn the disciples of John, that by the occasion of fasting, practised by them in common with themselves, they might bring it as a charge against Christ, that neither He, nor His disciples fasted. Now this particular fast to which they refer was not prescribed by the Law, for Christ and His disciples observed the fasts as well as all the other requirements of the Law: but it was a fast, either appointed by the Jewish doctors, or else voluntarily taken up by their disciples at the exhortation of the doctors. Wherefore S. Luke relates that they said, Why do the disciples of John fast oft, and make prayers, and likewise the disciples of the Pharisees, but Thine eat and drink? It is as much as to say, "Thou wishest to be our Reformer, and a master of perfection. Why then do we fast, when Thou and Thine lead a genial life?" S. Mark speaks of the disciples of John, in connection with those of the Pharisees. This was because the Pharisees instigated John's disciples to propose this question to Christ. And this is the reason why S. Matthew in this place makes mention only of John's disciples. They therefore press Christ with the authority of John the Baptist, which was very great among the Jews, but they do it in an unwarrantable and presumptuous manner. "This was a haughty interrogation," says the Interlinear, "and full of Pharisaic pride." "Therefore," says S. Jerome, "John's disciples are to be blamed, because of their boasting about their fasting, as because of their uniting themselves to the Pharisees, whom John had condemned; also because they were calumniating Him of whom John had preached." Moreover, the disciples of John said these things out of zeal for their master, and out of envy of Christ, preferring John to Him. This may be gathered from S. John iii. 26. We may perceive a like jealousy in certain good men, even now, who busy themselves in extolling their own founder or patron above everybody else: but in this they are carnal and childish, and betray their own secret vanity and arrogance. For in thus extolling their master above others, they are really seeking to exalt themselves. Such were the Corinthians, who said, "I am of Paul, I of Cephas." Such the Apostle sharply rebukes, saying, "When there is envy and contention among you, are ye not carnal and walk as men?" (1Co_3:3.)

And Jesus saith unto them, Can the children of the bridechamber, &c. The Bridegroom is Christ, because He hath betrothed human nature, and by it the Church, unto Himself, in the Incarnation, and hath united them unto Himself by a perpetual bond of marriage. This marriage Christ hath begun by grace on earth (Mat_22:2), but He will consummate it in glory with His elect in heaven, where there shall be celebrated the endless marriage feast of the Lamb (Rev_9:7). Hence John the Baptist calls himself the friend of the Bridegroom (Joh_3:29). And Christ's disciples, hearing this, knew that He was the Bridegroom.

Children of the bridechamber. So it is in the Greek. But the Latin Vulgate has, sons of the bridegroom. The meaning of children of the bridechamher, is that they rejoice in the Bridegroom's marriage, and are accounted His familiar friends, and are admitted to His chamber and hear His secret counsels. By a similar Hebraism, they are called sons of obedience, who love obedience; sons of pride, who delight in pride.

Mourn, by catachresis, for fast, because in mourning, men fast, and fasting makes men sad; just as, on the contrary, food and wine make men jovial and cheerful. The meaning is, "It is not wonderful that My disciples do not mourn and fast whilst they are enjoying Me and My nuptials. For at a wedding, modest banquets are becoming, fasting is unbecoming. But the sons of the Servantthat is, My servant John Baptist, who leads an austere life to bring men to repentance, and imposes the burdensome law of Moses upon his followers because it is still bindinggrief and fasting, I say, become them; for they, by means of sorrow and austere deeds of penance, are preparing the way for sinners to the joyful marriage supper of the Bridegroom, Christ. But Christ shall die, and be taken from them, and then shall His disciples mourn and fast. He alludes to the ancient custom of mourning for the dead, accompanied by fasting. Thus the Hebrews mourned for Saul, fasting seven days.

Christ here intimates that novices in the faith and in religious orders must be gently and blandly treated, as being tender and but children in spirit, until they become matured in virtue, lest they should despair, or forsake the path of virtue on which they have entered. Thus S. Pachomius, who received the rule of his Order from an angel, directed novices to be instructed in it for three years, even as Christ fed His Apostles with milk, and instructed them in His school for three years.

We are here reminded of that ancient good Abbot, who used to receive his guests to dine before the canonical hour for refection. When asked the reason, he said, "Fasting, my brethren, is always with me, but since I am about to send you away, I cannot have you with me always. Since, therefore, I receive Christ in you, I ought to refresh you; and when I shall have set you on your way, I shall be able, by myself, to make up for deferring my fasting." So Cassian and Sulpitius relate.

Moreover, after Christ's death, the Apostles often fasted, and suffered from hunger and thirst, as S. Paul relates at length, 2 Cor. xi. So in the Life of S. Peter we read that he did severe penance, and ate only bread with olives.

Hence, also, in the Eastern Church, says S. Epiphanius (Hæres. 75), Christians fast on Wednesdays and Fridays. So they still do in Greece, Poland, and Holland. In other parts of the Western Church they abstain from flesh on Fridays and Saturdays. These customs arose because on Wednesday the Bridegroom was betrayed to the Jews by Judas, on Friday He was crucified, and on Saturday He lay in the tomb. Epiphanius adds that formerly on fasting days Christians ate nothing but bread and salt, with water, and that this was enjoined by a decree of the Apostles.

Tropologically, S. Jerome says, "When Christ the Bridegroom departed from us on account of sins, then especially must grief and fasting be undergone."

But SS. Hilary and Ambrose say, we have Christ the Bridegroom with us, and we continually feed on His Body in the Eucharist. But those to whom the Bridegroom is not present, present, that is, by grace, such as those who are living in deadly sin, keep a perpetual fast, because they lack the Bread of Life. S. Ambrose, explaining the words of Christ, The Bridegroom shall be taken away from them, says, "No one can take Christ from thee, unless thou takest thyself away from Him."

No man putteth a piece of new cloth, &c. Note 1, for piece of cloth, the Greek has ε̉πιβλήμα, an addition, a patch. S. Augustine and Fertullian call it plagula. Others call it a little rag, what is called in Italian, un pezzo. Whence S. Francis desired his Brothers to wear patched garments, like paupers. For thus we see beggars wearing clothes made of many and divers-coloured patches, which you might reckon up to the number of a hundred. Hence they are called centos.

Of new, α̉γναφος, cloth, that is, unfulled, uncombed, uncarded clothcloth such as is brought by the weavers to be prepared and dyed. S. Luke has, commissuram a nova vestimento, "a patch off a new garment." For such is a new and rough rag. Whence the Italians call clothes, rags.

That which is put in to fill it up. The Greek and the Vulgate have, its plenitude; by which Christ means, its integrity. For if you sew a piece of new cloth on to an old garment, you will take away its integrity, so that it will no longer seem one garment but two, partly old, partly new.

Note 2, the meaning of the parable is this: If an ancient garment be torn, it should be mended with the like old cloth, not with new. For if the new patch be sewed on to the old cloth, the garment is no longer whole and homogeneous, but multiform and heterogeneous, and so deformed and spoilt

And the rent is made worse, that is, than it was before, when the garment was torn; worse, because of the division of the old parts from the other old parts, by the intervention of the new patch. Therefore the rent is made worse, because what has been added to it to mend it, tears it still more. Thus it is again cut out, and so there is a still greater rent.

In a similar way, Cicero said of Julius Cæsar, when he wished to decorate certain unworthy persons with Senatorial dignity, "Them he did not adorn, but brought disgrace upon the honours themselves."

Note 3, the parable is connected with the matter in hand, as follows: "As no one sews a new patch on an old garment, but attaches new to new, old to old, so I, who am the most prudent Physician of souls, perceiving the ancient and ingrained habits of My disciples, as it were an old garment, and their infirmity as old bottles, do not, as yet, impose upon them hard and rigid penances and fasts, since they are not prescribed by the Law, but are voluntary, lest also the fruit of My teaching should be lost to them, and they, being moved to despair, should forsake Me and My teaching: but I am waiting until they shall be renewed by the Heavenly Spirit, whom I will send down at Pentecost, that, oldness and weakness being laid aside, they may undertake new austerities and new fasts. And this they shall do, not by compulsion, or from fear of punishment, like the Jews, but voluntarily, and out of love. For the New Law of Christ is one of liberty and love, as the Old Law was one of fear and servitude." That the Apostles, after Pentecost, kept frequent fasts, is plain from Act_13:2-3; 2Co_9:27; Act_27:9, &c. So Euthymius, Theophylact, Maldonatus, Jansen, and others explain this passage. Less appositely Tertullian, (lib. de Orat. c. 1, and lib. 3 contra Marc. c. 15) by old garments and old skins understands the Old Law, by the rough and new patch the New Law, or the Gospel. For the New Law hath reformed the Old, and as it were made it new. For precisely and adequately, by the old garment and the new, the Apostles are meant, who as yet, from their old habit of eating and living freely, were old, but were to be renewed at Pentecost by the spirit of temperance and austerity.

Neither do men put new wine, &c. Christ shows by a threefold similitude, that His disciples must not fast when He was present. 1. By the parable of the Spouse and the wedding. 2. Of the old and new garment. 3. Of the new wine, and the old bottles of skin. The sense is this: "As new wine, or must, by the violence of its fermenting spirit, and its heat, bursts the old skins, because they are worn and weak, and so there is a double loss, both of wine and skins; therefore new wine must be poured into new skins, that being strong, they may be able to bear the force of the must: so in like manner, new austerities and fasts must not be imposed as yet upon My disciples, lest their spirits should be broken, and they depart from Me. But I wait for the coming of the Holy Ghost at Pentecost."

Truly, saith Horace, "Unless the vessel be clean, it will taint whatever you pour into it." So also a pure and perfect life agrees not except with a mind cleansed from vices, pure and renewed. Otherwise both the austerity and the mind itself are full of sourness and bitterness.

An old proverb is similar to this parable, "A new sieve, a new peg," which Nonias quotes from Varro's Eumenides, where Zeno is said to have first hung a new sect upon a new peg, because Zeno founded at Athens a new sect of the Stoics, which he did by new reasonings and paradoxes. There is also the proverb, "A new swallow, a new spring." Whence the Rhodians, on the testimony of Theognis, by yearly public proclamation, invite the swallows in the springtime, "Come, come, 0 swallow, and bring us a good season and a Prosperous year."

While he spake these things, &c. A ruler, namely of the synagogue, as Luke adds, who presided over the synagogue in Capernaum. For these things took place by the shore of the sea of Galilee, near Capernaum, as is plain from Mar_5:21-22. Mark speaks of him as one of the rulers of the synagogue, for there were several rulers of the same synagogue, who taught and guided the people who assembled in it, in the same way that priests do now in churches. His name was Jairus, as Mark records. This is the same as the Hebrew Jair, meaning, that which shall be resplendent, or shall give light, from the root אור or, "he hath shone." For Jairus, as the ruler of the synagogue, illuminated the people, and taught the Law.

Worshipped him, that is, fell at his feet, as Mark and Luke have it.

My daughter, twelve years old, as Luke says, is even now dead, but come. Matthew, studying brevity, relates in substance what was done, rather than the exact historical sequence. For, as is plain from Mark and Luke, the child was not yet dead when her father first came to Christ and said, Come and lay thine hand upon her, and she shall live. As Christ and Jairus were going together, some one ran, and told Jairus that his daughter was dead, and that, the case being now desperate, he should come away from Christ. Then Christ, as it would seem, confirms his wavering faith, and Jairus hopefully leads Him to his house, and then, either by implication, or else in express words, asks Him to raise his daughter from death, as Matthew here relates.

S. Chrysostom and Theophylact explain differently. She is dead, i.e., she is near death, for in this way those who are wretched, are wont to exaggerate their miseries, that they may more easily obtain the aid for which they seek. S. Austin (lib. 2 de Consens. ,Evang. c. 28), adds, that the father by reckoning the time which his journey had taken, might suppose that she, whom he had left in her last agony, was now dead.

But come, lay thine hand. Jairus had seen, or heard of many sick who had been healed at Capernaum by the laying on of hands; and he hoped that Christ would do the same for his daughter. The faith of Jairus was less than that of the centurion, for he believed that Christ, even when absent, could heal his servant by a word.

And Jesus arose. It is probable that Christ was sitting and teaching the multitude when He rose up at the request of Jairus. Observe the readiness and promptitude of Christ to succour the afflicted. Let Christians imitate Him in this. S. Chrysostom adds, that when Christ first went with Jairus, He proceeded somewhat slowly, and conversed for some time with the woman with the issue of blood, that in the meantime the girl might die, and that there might be a manifest proof of the resurrection.

Behold, a woman, &c. She was from Cæsarea, a place called Dan, afterwards Paneas. We learn this from Eusebius (H. E. 7. 14). S. Mark relates at greater length this history of the healing of the woman. It will therefore be more convenient to speak of it in the Commentary upon his Gospel (chap. v.).

And when Jesus came, &c. Minstrels were persons who, as S. Ambrose says (in S. Luc. c. 8. 52), were hired at funerals, to chant doleful ditties, by which they moved the relations and neighbours to sobbing and tears. There were women minstrels as well as men. Jeremiah speaks of the former (Jer_9:17), "Call for the mourning women, that they may come, and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with water." This was not only a Jewish custom: it was also common among the Gentiles.

Minstrels. Gr. flute-players. Theophylact says, that the ancients at the funerals of men sounded with trumpets; but at the funerals of boys and virgins played upon flutes, as in this case of the daughter of Jairus. This was done, he says, in token of their virginity.

He said, Give place, &c. The girl was really dead, as is plain from

And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, "Follow me." And he arose, and followed him.10. And it came to pass, as Jesus sat at meat in the house, behold, many Publicans and sinners came and sat down with him and his disciples.11. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with Publicans and sinners?12. But when Jesus heard that, he said unto them, "They that be whole need not a physician, but they that are sick.13. But go ye and learn what that meaneth, I will have mercy, and not sacrifice; for I am not come to call the righteous, but sinners to repentance."

Having wrought this miracle, Christ would not abide in the same place, lest He should rouse the envy of the Jews. Let us also do thus, not obstinately opposing those who lay in wait for us. "And as Jesus departed thence," (namely from the place in which He had done this miracle,) "he saw a man sitting at the receipt of custom, Matthew by name."

The other Evangelists from respect to Matthew have not called him by his common name, but say here, Levi, for he had both names. Matthew himself, according to that Solomon says, "The righteous man accuses himself," [ Pro 18:17 ] calls himself both Matthew and Publican, to shew the readers that none need despair of salvation who turn to better things, seeing he from a Publican became an Apostle.

He says, "sitting at the receipt of custom," that is, in the place where the tolls were collected. He was named Telonarius, from a Greek word signifying taxes.

Herein he shews the excellent power of Him that called him; while engaged in this dangerous office He rescued him from the midst of evil, as also Paul while he was yet mad against the Church. "He saith unto him, Follow me." As you have seen the power of Him that calleth, so learn the obedience of him that is called; he neither refuses, nor requests to go home and inform his friends.

He esteems lightly human dangers which might accrue to him from his masters for leaving his accounts in disorder, but, "he arose, and followed him." And because he relinquished earthly gain, therefore of right was he made the dispenser of the Lord’s talents.

Prophyry and the Emperor Julian insist from this account, that either the historian is to be charged with falsehood, or those who so readily followed the Saviour with haste and temerity; as if He called any without reason. They forget also the signs and wonders which had preceded, and which no doubt the Apostles had seen before they believed. Yea the brightness of effulgence of the hidden Godhead which beamed from his human countenance might attract them at first view. For if the loadstone can, as it is said, attract iron, how much more can the Lord of all creation draw to Himself whom He will!

But why did He not call him at the same time with Peter and John and the others? Because he was then still in a hardened state, but after many miracles, and great fame of Christ, when He who knows the inmost secrets of the heart, perceived him more disposed to obedience, then He called him.

Or, perhaps it is more probable that Matthew here turns back to relate something that he had omitted; and we may suppose Matthew to have been called before the sermon on the mount; for on the mount, as Luke relates, the twelve, whom He also name Apostles, were chosen.

Matthew places his called among the miracles; for a great miracle it was, a Publican becoming an Apostle.

Why is it then that nothing is said of the rest of the Apostles how or when they were called, but only of Peter, Andrew, James, John, and Matthew? Because these were in the most alien and lowly stations, for nothing can be more disreputable than the office of Publican, nothing more abject than that of fisherman.

As a meet return for the heavenly mercy, Matthew prepared a great feast for Christ in his house, bestowing his temporal goods on Him of whom he looked to receive everlasting goods.

It follows, "And it came to pass as he sat at meat in the house."

Matthew has not said in whose house Jesus sat at meat (on this occasion), from which we might suppose, that this was not told in its proper order, but that what took place at some other time is inserted here as it happened to come into his mind; did not Mark and Luke who relate the same shew that is was in Levi’s, that is, in Matthew’s house.

Matthew being honoured by the entrance of Jesus into his house, called together all that followed the same calling with himself; "Behold many Publicans and sinners came and sat down with Jesus, and with his disciples."

The Publicans were they who were engaged in public business, which seldom or never can be carried on without sin. And a beautiful omen of the future, that he that was to be an Apostle and doctor of the Gentiles, at his first conversion draws after him a great multitude of sinners to salvation, already performing by his example what he was shortly to perform by word.

Tertullian says that these must have been Gentiles, because Scripture says, "There shall be no payer of tribute in Israel," as if Matthew were not a Jew. But the Lord did not sit down to meat with Gentiles, being more especially careful not to break the Law, as also He gave commandment to His disciples below, "Go not into the way of the Gentiles."

But they had seen the Publican turning from sins to better things, and finding place of repentance, and on this account they do not despair of salvation.

Thus they came near to our Redeemer, and that not only to converse with Him, but to sit at meat with Him; for so not only by disputing, or healing, or convincing His enemies, but by eating with them, He oftentimes healed such as were ill-disposed, by this teaching us, that all times, and all actions, may be made means to our advantage. When the Pharisees saw this they were indignant; "And the Pharisees beholding said to his disciples, Why eateth your Master with Publicans and sinners?"

It should be observed, that when the disciples seemed to be doing what was sinful, these same addressed Christ, "Behold, thy disciples are doing what it is not allowed to do on the Sabbath." [ Mat 12:2 ] Here they speak against Christ to His disciples, both being the part of malicious persons, seeking to detach the hearts of the disciple from the Master.

They are here in a twofold error; first, they esteemed themselves righteous, though in their pride they had departed far from righteousness; secondly, they charged with unrighteousness those who by recovering themselves from sin were drawing near to righteousness.

Luke seems to have related this a little differently; according to him the Pharisees say to the disciples, "Why do ye eat and drink with Publicans and sinners?" [ Luk 5:30 ] not unwilling that their Master should be understood to be involved in the same charge; insinuating it at once against Himself and His disciples. Therefore Matthew and Mark have related it as said to the disciples, because so it was as much an objection against their Master whom they followed and imitated. The sense therefore is one in all, and so much the better conveyed, as the words are changed while the substance continues the same.

For they do not come to Jesus while they remain in their original condition of sin, as the Pharisees and Scribes complain, but in penitence, as what follows proves; "But Jesus hearing said, They that be whole need not a physician, but they that are sick."

He calls Himself a physician, because by a wonderful kind of medicine He was "wounded for our iniquities" that He might heal the wound of our sin. By "the whole," He means those who "seeking to establish their own righteousness have not submitted to the true righteousness of God." [ Rom 10:3 ] By "the sick," He means those who, tied by the consciousness of their frailty, and seeing that they are not justified by the Law, submit themselves in penitence to the grace of God.

Having first spoken in accordance with common opinion, He now addresses them out of Scripture, saying, "Go ye, and learn what that meaneth, I will have mercy and not sacrifice."

5 : This text from Osee is directed against the Scribes and Pharisees, who, deeming themselves righteous, refused to keep company with Publicans and sinners.

As much as to say; How do you accuse me for reforming sinners? Therefore in this you accuse God the Father also. For as He wills the amendment of sinners, even so also do I. And He shews that this that they blamed was not only not forbidden, but was even by the Law set above sacrifice; for He said not, I will have mercy as well as sacrifice, but chooses the one and rejects the other.

Yet does not God contemn sacrifice, but sacrifice without mercy. But the Pharisees often offered sacrifices in the temple that they might seem to men to be righteous, but did not practise the deeds of mercy by which true righteousness is proved.

He therefore warns them, that by deeds of mercy they should seek for themselves the rewards of the mercy that is above, and, not overlooking the necessities of the poor, trust to please God by offering sacrifice. Wherefore, He says, "Go;" that is, from the rashness of foolish fault-finding to a more careful meditation of Holy Scripture, which highly commends mercy, and proposes to them as a guide His own example of mercy, saying, "I came not to call the righteous but sinners."

Luke adds "to repentance," which explains the sense; that none should suppose that sinners are loved by Christ because they are sinners; and this comparison of the sick shews what God means by calling sinners, as a physician does the sick to be saved from their iniquity as from a sickness; which is done by penitence.

Christ came for all; how is it then that He says He came not for the righteous? Were there those for whom it needed not that He should come? But no man is righteous by the law. He shews how empty their boast of justification, sacrifices being inadequate to salvation, mercy was necessary for all who were set under the Law.

Whence we may suppose that He is speaking ironically, as when it is said, "Behold now Adam is become as one of us." [ Gen 3:22 ] For that there is none righteous on earth Paul shews, "All have sinned, and need glory of God." [ Rom 3:23 ] By this saying He also consoled those who were called; as though He had said, So far am I from abhorring sinners, that for their sakes only did I come.

Or; Those who were righteous, as Nathanael and John the Baptist, were not to be invited to repentance. Or, "I came not to call the righteous," that is, the feignedly righteous, those who boasted of their righteousness as the Pharisees, but those that owned themselves sinners.

In the call of Matthew and the Publicans is figured the faith of the Gentiles who first gaped after the gain of the world, and are now spiritually refreshed by the Lord; in the pride of the Pharisees, the jealousy of the Jews at the salvation of the Gentiles. Or, Matthew signifies the man intent on temporal gain; Jesus sees him, when He looks on him with the eyes of mercy. For Matthew is interpreted ’given,’ Levi ’taken,’ the penitent is taken out of the mass of the perishing, and by God’s grace given to the Church. "And Jesus saith unto him, Follow me," either by preaching, or by the admonition of Scripture, or by internal illumination.

Named Matthew. 'Tis remarked by St. Jerome, that the other evangelist, out of respect to this apostle, did not call him Matthew, (the name he generally went by) but Levi; whereas he, in his own gospel, to shew the goodness of God who from a publican had made him an apostle, styles himself Matthew the publican. (St. Thomas Aquinas) --- (St. Augustine, de Concor. Evan.) It is most probable, says St. Augustine, that St. Matthew does not mention what had happened to him, before he began to follow Jesus; for it is supposed that this evangelist was called antecedent to the sermon on the mount; for St. Luke named the 12 that were chosen, and calls them apostles. St. Matthew mentions his vocation to the apostleship as one of the miracles that Jesus performed, for certainly it was a great miracle for a publican to become an apostle. --- Rose up, and followed him. When we hear the voice of God calling us to virtue, we must not delay. The devil, says St. Basil, does not advise us to turn entirely from God, but only to put off our conversion to a future time. He steals away our present time, and gives us hopes of the future. But when that comes, he steals that also in the same manner; and thus by giving us present pleasure, he robs us of our whole life. (St. Basil) --- Sitting in the custom-house. Jesus called St. Matthew with two words only, follow me; and presently he left all, and became his disciple; doubtless by a particular inspiration and motive of divine grace. (Witham)

They that are in health. The explication of which is, I converse with sinners, that I may heal their souls from incredulity. (Menochius)

I am not come. The just appear to be mentioned ironically, as it is said in Genesis, Behold Adam is become as one of us: and if I hunger, I will not tell thee. (Psalm xlix.) For St. Paul asserts, that none on earth were just: all have sinned, and need the glory of God. (Romans iii.) (St. John Chrysostom, hom. xxxi.) --- Christ came to call all men, both just and unjust, since he called Nathanael, who was a just man. But the meaning of these words is, I came not to call you, Scribes and Pharisees, who esteem yourselves just, and despise others, and who think you have no need of a physician; but I came to call those who acknowledge themselves sinners. Theophylactus. --- Or the meaning may be, "I came not to call the just to penance, of which they have no need;" thus in St. Luke, (chap. v.) I came not to call the just, but sinners to repentance. Or again, the meaning may be, I came not to call the just, because there are not just of themselves, and who stand not in need of my coming. St. Paul says, All have sinned, as above. (Menochius) --- Mercy, and not sacrifice. Christ here prefers mercy to sacrifice; for, as St. Ambrose says, there is no virtue so becoming a Christian as mercy, but chiefly mercy to the poor. For if we give money to the poor, we at the same time give him life: if we clothe the naked, we adorn our souls with the robe of justice: if we receive the poor harbourless under our roof, we shall at the same time make friends with the saints in heaven, and shall afterwards be received by them into their eternal habitations. (St. Ambrose) --- I will have mercy and not sacrifice: these words occur in the prophet Osee, chap. vi. The Pharisees thought they were making a great sacrifice, and acceptable to God, by breaking off all commerce with sinners; but God prefers the mercy of the charitable physician, who frequents the company of sinners; but merely to cure them. (Bible de Vence)

9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. 10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. 11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. 13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

In these verses we have an account of the grace and favour of Christ to poor publicans, particularly to Matthew. What he did to the bodies of people was to make way for a kind design upon their souls. Now observe here,

I. The call of Matthew, the penman of this gospel. Mark and Luke call him Levi; it was ordinary for the same person to have two names: perhaps Matthew was the name he was most known by as a publican, and, therefore, in his humility, he called himself by that name, rather than by the more honourable name of Levi. Some think Christ gave him the name of Matthew when he called him to be an apostle; as Simon, he surnamed Peter. Matthew signifies, the gift of God, Ministers are God's gifts to the church; their ministry, and their ability for it, are God's gifts to them. Now observe,

1. The posture that Christ's call found Matthew in. He was sitting at the receipt of custom, for he was a publican, Luke v. 27 . He was a custom-house officer at the port of Capernaum, or an exciseman, or collector of the land-tax. Now, (1.) He was in his calling, as the rest of them whom Christ called, ch. iv. 18 . Note, As Satan chooses to come, with his temptations, to those that are idle, so Christ chooses to come, with his calls, to those that are employed. But, (2.) It was a calling of ill fame among serious people; because it was attended with so much corruption and temptation, and there were so few in that business that were honest men. Matthew himself owns what he was before his conversion, as does St. Paul ( 1 Tim. i. 13 ), that the grace of Christ in calling him might be the more magnified, and to show, that God has his remnant among all sorts of people. None can justify themselves in their unbelief, by their calling in the world; for there is no sinful calling, but some have been saved out of it, and no lawful calling, but some have been saved in it.

2. The preventing power of this call. We find not that Matthew looked after Christ, or had any inclination to follow him, though some of his kindred were already disciples of Christ, but Christ prevented him with the blessings of his goodness. He is found of those that seek him not. Christ spoke first; we have not chosen him, but he hath chosen us. He said, Follow me; and the same divine, almighty power accompanied this word to convert Matthew, which attended that word ( v. 6 ), Arise and walk, to cure the man sick of the palsy. Note, A saving change is wrought in the soul by Christ as the Author, and his word as the means. His gospel is the power of God unto salvation, Rom. i. 16 . The call was effectual, for he came at the call; he arose, and followed him immediately; neither denied, nor deferred his obedience. The power of divine grace soon answers and overcomes all objections. Neither his commission for his place, nor his gains by it, could detain him, when Christ called him. He conferred not with flesh and blood, Gal. i. 15, 16 . He quitted his post, and his hopes of preferment in that way; and, though we find the disciples that were fishers occasionally fishing again afterwards, we never find Matthew at the receipt of custom again.

II. Christ's converse with publicans and sinners upon this occasion; Christ called Matthew, to introduce himself into an acquaintance with the people of that profession. Jesus sat at meat in the house, v. 10 . The other evangelists tell us, that Matthew made a great feast, which the poor fishermen, when they were called, were not able to do. But when he comes to speak of this himself, he neither tells us that it was his own house, nor that it was a feast, but only that he sat at meat in the house; preserving the remembrance of Christ's favours to the publicans, rather than of the respect he had paid to Christ. Note, It well becomes us to speak sparingly of our own good deeds.

Now observe, 1. When Matthew invited Christ, he invited his disciples to come along with him. Note, They that welcome Christ, must welcome all that are his, for his sake, and let them have a room in their hearts. 2. He invited many publicans and sinners to meet him. This was the chief thing Matthew aimed at in this treat, that he might have an opportunity of bringing his old associates acquainted with Christ. He knew by experience what the grace of Christ could do, and would not despair concerning them. Note, They who are effectually brought to Christ themselves, cannot but be desirous that others also may be brought to him, and ambitious of contributing something towards it. True grace will not contentedly eat its morsels alone, but will invite others. When by the conversion of Matthew the fraternity was broken, presently his house was filled with publicans, and surely some of them will follow him, as he followed Christ. Thus did Andrew and Philip, John i. 41, 45 ; iv. 29 . See Judges xiv. 9 .

III. The displeasure of the Pharisees at this, v. 11 . They cavilled at it; why eateth your Master with publicans and sinners? Here observe, 1. That Christ was quarrelled with. It was not the least of his sufferings, that he endured the contradiction of sinners against himself. None was more quarrelled with by men, than he that came to take up the great quarrel between God and man. Thus he denied himself the honour due to an incarnate Deity, which was to be justified in what he spake, and to have all he said readily subscribed to: for though he never spoke or did anything amiss, every thing he said and did was found fault with. Thus he taught us to expect and prepare for reproach, and to bear it patiently. 2. They that quarrelled with him were the Pharisees; a proud generation of men, conceited of themselves, and censorious of others; of the same temper with those in the prophet's time, who said, Stand by thyself, come not near me; I am holier than thou: they were very strict in avoiding sinners, but not in avoiding sin; none greater zealots than they for the form of godliness, nor greater enemies to the power of it. They were for keeping up the traditions of the elders to a nicety, and so propagating the same spirit that they were themselves governed by. 3. They brought their cavil, not to Christ himself; they had not the courage to face him with it, but to his disciples. The disciples were in the same company, but the quarrel is with the Master: for they would not have done it, if he had not; and they thought it worse in him who was a prophet, than in them; his dignity, they thought, should set him at a greater distance from such company than others. Being offended at the Master, they quarrel with the disciples. Note, It concerns Christians to be able to vindicate and justify Christ, and his doctrines and laws, and to be ready always to give an answer to those that ask them a reason of the hope that is in them, 1 Pet. iii. 15 . While he is an Advocate for us in heaven, let us be advocates for him on earth, and make his reproach our own. 4. The complaint was his eating with publicans and sinners: to be intimate with wicked people is against the law of God ( Ps. cxix. 115 ; i. 1 ); and perhaps by accusing Christ of this to his disciples, they hoped to tempt them from him, to put them out of conceit with him, and so to bring them over to themselves to be their disciples, who kept better company; for they compassed sea and land to make proselytes. To be intimate with publicans was against the tradition of the elders, and, therefore, they looked upon it as a heinous thing. They were angry with Christ for this, (1.) Because they wished ill to him, and sought occasion to misrepresent him. Note, It is an easy and very common thing to put the worst constructions upon the best words and actions. (2.) Because they wished no good to publicans and sinners, but envied Christ's favour to them, and were grieved to see them brought to repentance. Note, It may justly be suspected, that they have not the grace of God themselves, who grudge others a share in that grace, who are not pleased with it.

IV. The defence that Christ made for himself and his disciples, in justification of their converse with publicans and sinners. The disciples, it should seem, being yet weak, had to seek for an answer to the Pharisees' cavil, and, therefore, bring it to Christ, and he heard it ( v. 12 ), or perhaps overheard them whispering it to his disciples. Let him alone to vindicate himself and to plead his own cause, to answer for himself and for us too. Two things he urges in his defence,

1. The necessity and exigence of the case of the publicans, which called aloud for his help, and therefore justified him in conversing with them for their good. It was the extreme necessity of poor, lost sinners, that brought Christ from the pure regions above, to these impure ones; and the same was it, that brought him into this company which was thought impure. Now,

(1.) He proves the necessity of the case of the publicans: they that be whole need not a physician, but they that are sick. The publicans are sick, and they need one to help and heal them, which the Pharisees think they do not. Note,

[1.] Sin is the sickness of the soul; sinners are spiritually sick. Original corruptions are the diseases of the soul, actual transgressions are its wounds, or the eruptions of the disease. It is deforming, weakening, disquieting, wasting, killing, but, blessed be God, not incurable. [2.] Jesus Christ is the great Physician of souls. His curing of bodily diseases signified this, that he arose with healing under his wings. He is a skilful, faithful, compassionate Physician, and it is his office and business to heal the sick. Wise and good men should be as physicians to all about them; Christ was so. Hunc affectum versus omnes habet sapiens, quem versus ægros suos medicus—A wise man cherishes towards all around him the feelings of a physician for his patient. Seneca De Const. [3.] Sin-sick souls have need of this Physician, for their disease is dangerous; nature will not help itself; no man can help us; such need have we of Christ, that we are undone, eternally undone, without him. Sensible sinners see their need, and apply themselves to him accordingly. [4.] There are multitudes who fancy themselves to be sound and whole, who think they have no need of Christ, but that they can shift for themselves well enough without him, as Laodicea, Rev. iii. 17 . Thus the Pharisees desired not the knowledge of Christ's word and ways, not because they had no need of him, but because they thought they had none. See John ix. 40, 41 .

(2.) He proves, that their necessity did sufficiently justify his conduct, in conversing familiarly with them, and that he ought not to be blamed for it; for that necessity made it an act of charity, which ought always to be preferred before the formalities of a religious profession, in which bene ficence and muni ficence are far better than magni ficence, as much as substance is better than shows or shadows. Those duties, which are of moral and natural obligation, are to take place even of those divine laws which are positive and ritual, much more of those impositions of men, and traditions of the elders, which make God's law stricter than he has made it. This he proves ( v. 13 ) by a passage quoted out of Hos. vi. 6 , I will have mercy and not sacrifice. That morose separation from the society of publicans, which the Pharisees enjoined, was less than sacrifice; but Christ's conversing with them was more than an act of common mercy, and therefore to be preferred before it. If to do well ourselves is better than sacrifice, as Samuel shows ( 1 Sam. xv. 22, 23 ), much more to do good to others. Christ's conversing with sinners is here called mercy: to promote the conversion of souls is the greatest act of mercy imaginable; it is saving a soul from death, Jam. v. 20 . Observe how Christ quotes this, Go ye and learn what that meaneth. Note, It is not enough to be acquainted with the letter of scripture, but we must learn to understand the meaning of it. And they have best learned the meaning of the scriptures, that have learned how to apply them as a reproof to their own faults, and a rule for their own practice. This scripture which Christ quoted, served not only to vindicate him, but, [1.] To show wherein true religion consists; not in external observances: not in meats and drinks and shows of sanctity, not in little particular opinions and doubtful disputations, but in doing all the good we can to the bodies and souls of others; in righteousness and peace; in visiting the fatherless and widows. [2.] To condemn the Pharisaical hypocrisy of those who place religion in rituals, more than in morals, ch. xxiii. 23 . They espouse those forms of godliness which may be made consistent with, and perhaps subservient to, their pride, covetousness, ambition, and malice, while they hate that power of it which is mortifying to those lusts.

This incident appears to follow next in order of time to the cure of the leper ( Mt 8:1-4 ). For the exposition, see on Mr 2:1-12 .

The Call of Matthew ( Mt 9:9 ).

9. And as Jesus passed forth from thence-- that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus ( Mr 2:13 ): "And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"--or, "kept teaching them." "And as He passed by"

he saw a man, named Matthew-- the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on Mt 10:3 ). Mark alone tells us ( Mr 2:14 ) that he was "the son of Alphæus"--the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity.

sitting at the receipt of custom-- as a publican, which Luke ( Lu 5:27 ) calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on Mt 5:46 ).

and he saith unto him, Follow me-- Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to.

And he-- "left all" ( Lu 5:28 ), "arose and followed him."

The Feast ( Mt 9:10-13 ).

10. And it came to pass, as Jesus sat at meat in the house-- The modesty of our Evangelist signally appears here. Luke says ( Lu 5:29 ) that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment ( Mt 9:18 ). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See Mr 5:21 , &c., and Lu 8:40 , &c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change.

behold, many publicans and sinners-- Luke says, "a great company" ( Lu 5:29 )

came and sat down with him and his disciples-- In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.

11. And when the Pharisees-- "and scribes," add Mark and Luke ( Mr 2:6 ; Lu 5:21 ).

saw it, they said-- "murmured" or "muttered," says Luke ( Lu 5:30 ).

unto his disciples-- not venturing to put their question to Jesus Himself.

Why eateth your Master with publicans and sinners?-- (See on Lu 15:2 ).

12. But when Jesus heard that, he said unto them-- to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him.

They that be whole need not a physician, but they that are sick-- that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!

13. But go ye and learn what that meaneth-- ( Ho 6:6 ),

I will have mercy, and not sacrifice-- that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes.

for I am not come to call the righteous, but sinners to repentance-- The italicized words are of doubtful authority here, and more than doubtful authority in Mr 2:17 ; but in Lu 5:32 they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away."

See on Lu 5:33-39 .

For the exposition, see on Mr 5:21-43 .

These two miracles are recorded by Matthew alone.

Two Blind Men Healed ( Mt 9:27-31 ).