Saint Lawrence of Rome, Deacon and Martyr

CHAPTER 9

SYNOPSIS OF THE CHAPTER

i. He proceeds to stimulate the Corinthians to almsgiving by motives of human shame and praise; he bids them not to be put to shame before the liberality of the Macedonians.

ii. He dwells (

ver. 6) on the fruits of almsgiving, how it enriches those that give with good things, now and hereafter.

iii. He points (

ver. 6. The Greek, ευ̉λογία denotes both blessing and a good and fruitful contribution or almsgiving (Erasmus). In 1Co_16:1, the Apostle called these contributions or collections ευ̉λογίαι. Both meanings have place here.  S. Paul is urging the Corinthians to spontaneous and cheerful (denoted by blessing), as well as to fruitful and liberal, contribution. He is engaged in describing the spirit that should animate the giver, viz., one ready and cheerful, unforced, unconstrained, unstained by covetousness or meanness.

Ver. 6.He which soweth bountifully shall reap also bountifully. Literally, he which soweth in blessings, i.e., liberally scatters, as it were, seeds among the poor, shall reap of them again. For God, who reckons that to be done to Himself which is done to the poor, does not suffer Himself to be surpassed in liberality, but to the liberal is far more liberal, and repays them in greater abundance, both corporal and spiritual gifts. For parallel expressions, cf. Jos_15:19;  1Sa_25:27;  Gen_48:25. In this last passage, Jacob hints at the reason why the Hebrew calls beneficence blessing. It is because, by a pious form of speech, they wish to point out that the beneficence of God, which is the fount and origin of all ours, flows from His benediction. With God to bless is to do, and is the same as to benefit, and therefore God by His word alone bestows on us all good things. (2.) Another reason is that the Patriarchs and early Christians, such as the hermits and other Saints of the New Testament, were wont to distribute the gifts with solemn prayer and blessing, and for this reason to call them by the name of ευ̉λογία. (3.) A third reason is that it is pleasanter, both to giver and receiver, to call the gift an act of benediction rather than of beneficence. Hence poor honest men, when asking for alms, call them benedictions, extenuating their importance, and rich givers in their turn do the same. Theophylact adds that S. Paul by this word stimulates them to cheerful giving, reminding them by it that what they give is a blessing to him that gives and him that takes. No one is saddened by giving such a blessing, but cheerfully imparts it. Cf. also Pro_22:9; Ecc_11:1-3.

Notice also the use of the words "sow" and "reap." Almsgiving, like other good works, is a seed which produces a harvest of grace, and even of temporal good things, as is explained in

vers. 8 and 10. Hence you may infer against Calvin that good works effect and merit a reward, for seed, by its natural powers, produces its proper fruit at harvest-time; therefore almsgiving produces truly its reward, not physically, as is evident, but meritoriously.

Ver. 7.Not grudgingly or of necessity. Avarice makes reluctance, and regard for one's reputation induces constraint. Let each man give what he likes, not influenced or compelled by my authority or that of Titus, and not because regard for his honour makes him ashamed of giving less than others.

For God loveth a cheerful giver. Quoted from Prov. xxii. 9, LXX. On cheerfulness in giving, see Rom_12:8.  S. Augustine (Enarr. in Ps. xliii.) says beautifully: "If you give your bread grudgingly, you lose both your bread and your reward." And again (Serm. 45): "If good works are good seeds, why are they sown in tears?" S. Chrysostom (Hom. on 1Co_11:19) says: "If we give cheerfully, our reward will be twofold, one for giving and one for giving cheerfully." S. Gregory (Morals, 21, c. 11, on Job_31:16) says: "Job thus acted that he might increase his merits, not only by giving but also by the promptitude with which he gave his good things." Cf. Pro_3:28, Ecclus 35:11. Alms then should be given with cheerful mind, not sadly, reluctantly, and tardily. Thus shall we imitate God, who cheerfully distributes His gifts.

The heathen depict the Graces as three sisters, embracing one another but looking in different directions. They meant by this to signify how gifts should be distributed. The first, named Aglaia, denotes generosity, it being better to give than to receive. "For he who receives a kindness sells his freedom," says the jester of P. Syrus. The second is called Thalia, i.e., flourishing in the midst of the course. The third is called Euphrosyne, or joy; for both he that gives and he that receives rejoice in the kindness doneGod loveth a cheerful giver. Cf. Seneca (de Beneficiis).

Ver. 8.And God is able to make all grace abound toward you. This is an answer to an objection: You will say to me, If I give much, I shall become poor, I shall be unable for the future to help my servants and others who are in more need (Theophylact). To this the Apostle answers: Do not be afraid of that; believe and hope in God, who is able to make all grace (or beneficenceSyriac) abound toward you, so that you shall always have a sufficiency of goods, out of which you may abound in every good work. God can and does enrich those that give alms, so that they have always means to spend, and so can abound in works of charity.

God is able denotes not only the power but also the act of God. The phrase is a meiosis. Similarly, a king might say to his commander-in-chief: "Go, end the war, spare no expense. I am able to bear it, and to enrich you as well."

In the Greek there is a beautiful use of the word all, which is three times repeated in the last clause of this verse, "always having all sufficiency in all things." Not in some particular necessity, but in all; not at one time, but always; not some sufficiency but all sufficiency will God give you, to enable you to succour others.

Again, S. Paul does not here speak of abundance, says Theophylact, but sufficiency, enough for one's self and one's own. Perhaps he means to imply that he who is content with his lot, and has enough for himself and his family, desires no more. God alone is properly said to be self-sufficient, being One who has no need of any one, and rests wholly in Himself. An almsgiver partakes of the same character. An avaricious man, on the other hand, is never satisfied"the more that waters are drunk the more are they thirsted for;" and so it is with riches. Hence the avaricious man is always in need. But self-sufficiency, as Clement (Pædag. lib. ii. c. 12) says, is a virtue which makes us contented; or it is a habit of mind that is content with such things as are needful, and which by itself acquires those things which belong to the life of bliss. Hippias (Suidas, sub Verbo Hippias) made self-sufficiency or a contented mind the end of all good. Moreover, Epicurus used to say that "sufficiency is the richest possession" (Clement, Strom. lib. vi.). In the same sense Cicero said (Paradox 1) that "to live happily, contentment was virtue enough." Socrates, too (apud Plat. Dial 3 de Legibus), thus prays: "Let me have as much gold as a temperate man can bear." For further notes on this subject, cf. 1Ti_6:6, and Phi_4:11.

Ver. 9.As it is written, He hath dispersed abroad (Psa_112:9). In all necessities, in all places, and at all times, a merciful man, such as S. Laurence, of whom the Church sings, distributes his goods and his alms; in the same way he who sows scatters his seed. The Apostle wishes to prove that God makes all grace to abound towards almsgivers, and gives them full sufficiency for that grace (beneficence). He proves this from the fact that the giver of alms of his sufficiency distributes his alms, disperses them as seed on every side, not among his boon-companions or free-lovers, but among the poor. Œcumenius says that the word "dispersed" denotes the largeness of the alms given. It also implies that these alms are not wasted or thrown away.

His righteousness remaineth for ever. Remains in God's memory and in its eternal reward, as in its harvest. So, too, when the husbandman scatters his seed he does not lose it, but entrusts it to the ground, that he may receive a hundred-fold in return. Almsgiving, therefore, is everlasting, and blesses the giver with everlasting glory. Hence the Psalmist also says: "The righteous shall be in everlasting remembrance; he shall not be afraid of evil tidings; his horn" (his dignity, strength, and, as Theodoret says, his power) "shall be exalted with honour;" in other words, it shall daily increase until it be exalted in the highest in celestial glory.

His righteousness or his beneficence does not perish, but remains before God to be rewarded here and hereafter.  S. Chrysostom (Hom. 9 de Pænit.) says: "Heaven is to be gained by merchandise and trafficking. Give bread and you will receive paradise; give a little and gain much; give what is mortal and you will receive what is immortal."

Observe that in Scripture almsgiving, which is an act of mercy, is called righteousness, both because it forms a large part of righteousness in general, which embraces all virtues, as also because it is a mark of righteousness and holiness. The Saints are merciful, "but the tender mercies of the wicked are cruel" (Pro_12:10). A third reason is that it disposes to righteousness, and merits it, firstly, de congruo, and secondly, de condigno, as increasing righteousness. Hence, it is to the merciful alone that Christ gives the crown of righteousness (S. Mat_25:35). Hence, too, those that are hardened in evil must be exhorted as a last remedy to give alms, as Daniel did Nebuchadnezzar (Dan_4:24).

Ver. 10.Now he that ministereth seed to the sower. This again is an answer to an objection which might be urged from the Psalm quoted. It might be said. You prove clearly enough, Paul, that alms remain in their heavenly reward, but I do not yet see how you prove from that that we ought not to impoverish ourselves. You have, therefore, given no answer to my first objection that if, I give alms liberally I shall make myself poor, and be unable for the future to give help to others.  S. Paul's answer to this is, that the contrary is implied in the verse of the Psalm he has just quoted. As a master who supplies his husbandman with seed to sow his field, provides him also with bread to eat, and multiplies his seed, that is the grain sown, at harvest times, so that for one bushel he receives three, which he can sow again, and receives still more at the next harvest, and so on from year to yearso much more shall God, who gives to almsgivers goods to disperse to the poor, give them bread and all other necessaries of life; nay, more, He shall multiply their seed or goods to sow again and disperse to the poor. For God is our Master; we are His husbandmen: His field is the poor, and alms are the seed. God, then, wishes us as His husbandmen, to scatter His seed (alms) over His field (the poor). Much more, if we do that, will He give us nourishment and a harvest of goods to sow again. Let rich men remember that their riches are given them as seed to disperse to the poor, not to store up in their coffers or to be spent on costly clothing or luxurious living. "It is," says Cicero, "a work of liberality to sow seeds of kindness, so as to be able to reap a harvest from them."

Gregory of Tours (Hist. Gallic. lib. v. c. 38) highly praises the Christian Emperor Tiberius for his almsgiving, and says that he uttered the following words, worthy of an emperor: "There will be no deficiency in our treasury so long as the poor receive alms, and captives are redeemed. For if we do these things, great will be our treasure, according to the words of the Lord, 'Lay up for yourselves treasures in heaven.' Let us then lay up in store in heaven by the hands of the poor from what God has given us, that the Lord may vouchsafe to increase our goods on earth." No wonder that God increased his wealth. He saw one day a cross engraved on the pavement, and when, out of veneration for it, he ordered the stone to be taken up, he found under it a vast treasure, containing more than 100,000 pieces of gold. Then, when, according to his wont, he distributed of it largely to the poor, God gave him another treasure already amassed for him by Narsetes, Duke of Italy. This was found in a cistern, in which, when they opened it, they found so much gold and silver that it took several days to carry it away. Cf. Baronius (Annals, A.D. 582).

Both minister. The Latin version with the Syriac gives the future, shall minister, instead of the optative. Theophylact, Erasmus, and Vatablus read the optative. The future is better, because, as I said, Paul is endeavouring to banish from their minds all fear of poverty. But this is not to be done by wishing, but by making assertions and promising bread, seed, and fruits.

Multiply your seed sown. Your temporal goods. S. Basil (Hom. 13 de Eleemos.) says: "As seed cast into the ground brings forth fruit an hundredfold, so do alms given to the poor. If you have then but one loaf, and it be asked for at the door, take it and lift up your hands to heaven and say, 'Of my little I give to my brother, and do Thou, 0 Lord, supply my want.' Then doubt not that the bread given out of your poverty will abundantly minister you seed for sowing." And again, commenting on S. Luk_12:18, he says: "As wells that are continuously drawn from send forth a sweeter and more copious supply of water, while if neglected and undisturbed they soon grow foul, so are riches when stored up useless, but when transferred to the poor they bring forth fruit." Clement of Alexandria (Pædag. lib. iii. c. 7) uses this same simile of a well, and adds another. He says. "As milk commonly flows into those breasts that are sucked, so does wealth flow to those who spend it." S. Cyprian says the same (Tract. de 0pere et Eleemos.), and adds that the best inheritance that parents can leave their children is alms given, and the more children there are the more liberal should the almsgiving be. He proves this by the example of the widow of Sarepta (1 Kings7) and from Tob. 4:7. Cf. Pro_28:27, and Psa_37:26.

Very many remarkable examples are given by Leontius, in his "Life of John the Almoner," who, like the Emperor Titus, bewailed that he had lost a day because he had given no alms. "Even if the world," he said, "were to come into Alexandria, it would not narrow my liberality and wealth." This he learnt from a vision he saw of a certain virgin named Mercy, who, standing before God, seemed to obtain from Him all that she asked for. Hence this holy man John, when he had nothing to spend, would frequently, in his love of almsgiving, change miraculously tin or honey into cold. The more he gave the more was brought to him to spend; and so he seemed to strive with God and God with him which should be the most bountiful. When he at length died, he had half a piece of money left, and he ordered this to be given to his brethren and masters, the poor, that all he had might be restored to Christ.

Sophronius, in his Pratum Spirituale, a work mentioned with approval by the Second Council of Nice (Gen. Act. iv. c. 185), narrates that a wife gave to her husband, who wished to increase his wealth, the advice to sell what he had and give it to the poor, and he would find that he would receive it again with interest. He did so, and distributed his whole estate to the poor, and for fifty he received three hundred.

Sophronius has a still more beautiful example (c. 195) in the philosopher Evagrius, who, having heard in church that almsgiving was rewarded a hundredfold in heaven, gave £60 to the Bishop, Synesius, to be distributed among the poor, and received from him a written promise that for each he should receive a hundred in heaven. When he was dying, he ordered his sons to place this writing in his hand when he was buried. This having been done, Evagrius, on the third day after death, appeared to the Bishop in a dream, and said: "Go to my tomb and take back your handwriting, for I have received a hundredfold what I gave, according to Christ's promise and yours." In the morning the Bishop went with his clergy to the tomb, and took from the hand of Evagrius a letter, of which this was the tenor: "Evagrius the philosopher to his Bishop. I am unwilling for you, my father, to be ignorant that I have received according to your promise the money that I gave you in my lifetime, and received for it a hundredfold; therefore you are not bound to me by any debt."

Similar examples are found in the life of S. Liduina and other Saints. Hence Chrysostom says that "alms have the name of seed, because they are not so much expended as returned."  S. Deusdedit well understood this, for, as the Roman Martyrology records (Aug. 10th), although he was a poor man yet he gave to the poor every Saturday all that he had earned during the week, looking only to obtain the heavenly reward.

"If you have any care for your children, leave them a written deed in which you have God as your debtor," says S. Chrysostom, referring to money left for the poor by will. A famous example of this occurs in Sophronius (c. 201), in the case of a nobleman of Constantinople, who, when dying, left all his goods to the poor and his son to the care of Christ. Nor was he disappointed of his hope; for Christ gave his son a wife, who was at once noble, rich, and pious.  S. Chrysostom wrote at the head of his Thirty-third Homily to the people, "that almsgiving is the most profitable of all occupations." Cf. Pro_19:17.

And increase the fruits of your righteousness. God will increase the outgoings of your righteousness and charity, ie., He will give an increase of grace here and of glory hereafter (Theophylact). "By fruits," says Anselm, "he means God's eternal reward." The Apostle seems here to speak of three fruits of almsgiving: (1.) when he says, "Shall minister seed to the sower;" (2.) when he says, "And multiply your seed sown;" (3.) when he says, "And increase the fruits of your righteousness." In this sense S. Anselm, as related by Edinerus in his Life, when he entered Canterbury on a visit to Archbishop Lanfranc and was honourably and lovingly received by the citizens, said, when he was explaining to them the glory and merit of charity, that "those who do works of charity have something greater than those who are recipients of charity. For the one receives a temporal benefit only, but the other spiritual; and they look besides for eternal thanks from God." Christ said the same thing in His paradox on the rich of this world: "It is more blessed to give than to receive" (Act_20:35).

Anselm again understands this passage to refer simply to the fruits of temporal goods. God will make your fruits and riches to increase, that you may have ever more and more to give in alms, and He will increase the fruits of your righteousness. In other words, He will give much more abundant increase to those fruits of yours which your righteousness gains for you; for it is only just that, since God gives to man all that he has, man should from it give to him who is in need. If we do this, our fruits will he increased by God. Hence almsgiving is rightly called seed, because he who sows once will reap twice, once in earth and once in heaven. This is Anselm's comment, and he seems to be right; for the Apostle is explaining the words, "shall multiply your seed," and is impressing on the Corinthians that alms do not impoverish but enrich the giver, that so he may remove from their minds and from the minds of all Christians all fear of poverty, which so frequently deters men from almsgiving, and which is given as an objection so often to the admonitions of those who urge the duty.

Nevertheless, it is simpler to understand fruits of your righteousness of the wealth which God gives to the beneficent as a harvest for what they have sown. The increase of these fruits is nothing else but the harvest that follows on the seed. Since, therefore, it is evident that when the Apostle said, "shall multiply your seed sown," he meant by seed the money spent on the poor, it is also evident that here he means the same thing. As is the seed, so is the harvest. The one is correlative with the other, as are merit and reward. This, then, seems to be the drift of the Apostle's words.

Lastly, we should observe that he alludes to the fields and estates of the rich. Beneficence, he says, is like a field, or a very fertile farm, which brings forth to the almsgiver plentiful and never-failing fruits from the seed of his alms. (1.) It gives bread or food. (2.) It multiplies his seed, or money to be dispersed again among the poor. (3.) It also increases his fruits, and enriches his family. These three things a temporal lord gives to his husbandman if he is faithful and diligent; much more will God do the same.

God is generous to the liberally disposed Christian; filling such as relieve the poor with every species of good, and returning their charities a hundred-fold. (Menochius)

6 But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. 7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful gi

ver. 8 And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: 9 (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for e

ver. 10 Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) 11 Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. 12 For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; 13 Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men; 14 And by their prayer for you, which long after you for the exceeding grace of God in you. 15 Thanks be unto God for his unspeakable gift.

Here we have,

I. Proper directions to be observed about the right and acceptable manner of bestowing charity; and it is of great concernment that we not only do what is required, but do it as is commanded. Now, as to the manner in which the apostle would have the Corinthians give, observe, 1. It should be bountifully; this was intimated, v. 5 , that a liberal contribution was expected, a matter of bounty, not what savoured of covetousness; and he offers to their consideration that men who expect a good return at harvest are not wont to pinch and spare in sowing their seed, for the return is usually proportionable to what they sow, v. 6 . 2. It should be deliberately Every man, according as he purposes in his heart, v. 7 . Works of charity, like other good works, should be done with thought and design; whereas some do good only by accident. They comply, it may be hastily, with the importunity of others, without any good design, and give more than they intended, and then repent of it afterwards. Or possibly, had they duly considered all things, they would have given more. Due deliberation, as to this matter of our own circumstances, and those of the persons we are about to relieve, will be very helpful to direct us how liberal we should be in our contributions for charitable uses. 3. It should be freely, whatever we give, be it more or less: Not grudgingly, nor of necessity, but cheerfully, v. 7 . Persons sometimes will give merely to satisfy the importunity of those who ask their charity, and what they give is in a manner squeezed or forced from them, and this unwillingness spoils all they do. We ought to give more freely than the modesty of some necessitous persons will allow them to ask: we should not only deal out bread, but draw out our souls to the hungry, Isa. lviii. 10 . We should give liberally, with an open hand, and cheerfully, with an open countenance, being glad we have ability and an opportunity to be charitable.

II. Good encouragement to perform this work of charity in the manner directed. Here the apostle tells the Corinthians,

1. They themselves would be no losers by what they gave in charity. This may serve to obviate a secret objection in the minds of many against this good work who are ready to think they may want what they give away; but such should consider that what is given to the poor in a right manner is far from being lost; as the precious seed which is cast into the ground is not lost, though it is buried there for a time, for it will spring up, and bear fruit; the sower shall receive it again with increase, v. 6 . Such good returns may those expect who give freely and liberally in charity. For, (1.) God loveth a cheerful giver ( v. 7 ), and what may not those hope to receive who are the objects of the divine love? Can a man be a loser by doing that with which God is pleased? May not such a one be sure that he shall some way or other be a gainer? Nay, are not the love and favour of God better than all other things, better than life itself? (2.) God is able to make our charity redound to our advantage, v. 8 . We have no reason to distrust the goodness of God, and surely we have no reason to question his power; he is able to make all grace abound towards us, and abound in us; to give a large increase of spiritual and temporal good things. He can cause us to have a sufficiency in all things, to be content with what we have, to make up what we give, to be able to give yet more: as it is written ( Ps. cxii. 9 ) concerning the charitable man, He hath dispersed abroad. He hath given to the poor. His righteousness, that is, his almsgiving, endureth for ever. The honour of it is lasting, the reward of it eternal, and he is still able to live comfortably himself and to give liberally to others. (3.) The apostle puts up a prayer to God in their behalf that they might be gainers, and not losers, v. 10, 11 . Here observe, [1.] To whom the prayer is made—to God, who ministereth seed to the sower, who by his providence giveth such an increase of the fruits of the earth that we have not only bread sufficient to eat for one year, but enough to sow again for a future supply: or thus, It is God who giveth us not only a competency for ourselves, but that also wherewith we may supply the wants of others, and so should be as seed to be sown. [2.] For what he prayeth. There are several things which he desires for them, namely, that they may have bread for their food, always a competency for themselves, food convenient, —that God will multiply their seed sown, that they may still be able to do more good,—and that there may be an increase of the fruits of righteousness, that they may reap plentifully, and have the best and most ample returns of their charity, so as to be enriched in every thing to all bountifulness ( v. 11 ),—that upon the whole they may find it true that they shall be no losers, but great gainers. Note, Works of charity are so far from impoverishing us that they are the proper means truly to enrich us, or make us truly rich.

2. While they would be no losers, the poor distressed saints would be gainers; for this service would supply their wants, v. 12 . If we have reason to think them to be saints, whom we believe to be of the household of faith, whose wants are great, how ready should we be to do them good! Our goodness can not extend unto God, but we should freely extend it to these excellent ones of the earth, and thus show that we delight in them.

3. This would redound to the praise and glory of God. Many thanksgivings would be given to God on this account, by the apostle, and by those who were employed in this ministration, v. 11 . These would bless God, who had made them happy instruments in so good a work, and rendered them successful in it. Besides these, others also would be thankful; the poor, who were supplied in their wants, would not fail to be very thankful to God, and bless God for them; and all who wished well to the gospel would glorify God for this experiment, or proof of subjection to the gospel of Christ, and true love to all men, v. 13 . Note, (1.) True Christianity is a subjection to the gospel, a yielding of ourselves to the commanding influence of its truths and laws. (2.) We must evince the sincerity of our subjection to the gospel by works of charity. (3.) This will be for the credit of our profession, and to the praise and glory of God.

4. Those whose wants were supplied would make the best return they were able, by sending up many prayers to God for those who had relieved them, v. 14 . And thus should we recompense the kindnesses we receive when we are not in a capacity of recompensing them in any other way; and, as this is the only recompence the poor can make, so it is often greatly for the advantage of the rich.

Lastly, The apostle concludes this whole matter with this doxology, Thanks be to God for his unspeakable gift, v. 15 . Some think that by this unspeakable gift he means the gift of grace bestowed on the churches, in making them able and willing to supply the necessities of the saints, which would be attended with unspeakable benefit both to the givers and receivers. It should seem rather that he means Jesus Christ, who is indeed the unspeakable gift of God unto this world, a gift we have all reason to be very thankful for.

6. I say-- Ellicott and others supply the ellipsis thus: "But remember this."

bountifully-- literally, "with," or "in blessings." The word itself implies a beneficent spirit in the giver (compare 2Co 9:7 , end), and the plural implies the abundance and liberality of the gifts. "The reaping shall correspond to the proportions and spirit of the sowing" [Bengel]. Compare Eze 34:26 , "Showers of blessing."

7. according as he purposeth in his heart-- Let the full consent of the free will go with the gift [Alford]. Opposed to "of necessity," as "grudgingly" is opposed to "a cheerful giver" ( Pr 22:9 ; 11:25 ; Is 32:8 ).

8. all grace-- even in external goods, and even while ye bestow on others [Bengel].

that-- "in order that." God's gifts are bestowed on us, not that we may have them to ourselves, but that we may the more "abound in good works" to others.

sufficiency-- so as not to need the help of others, having yourselves from God "bread for your food" ( 2Co 9:10 ).

in all things-- Greek, "in everything."

every good work-- of charity to others, which will be "your seed sown" ( 2Co 9:10 ).

9. As it is written-- realizing the highly blessed character portrayed in Psa 112:9 .

He-- the "good man" ( Psa 112:5 ).

dispersed-- as seed sown with full and open hand, without anxious thought in what direction each grain may fall. It is implied also that he has always what he may disperse [Bengel]. So in Psa 112:9 .

the poor-- The Greek word is found here only in New Testament, "one in straitened circumstances, who earns his bread by labor." The word usually employed means "one so poor as to live by begging."

his righteousness-- Here "beneficence": the evidence of his being righteous before God and man. Compare De 24:13 ; Mt 6:1 , "alms"; Greek, "righteousness."

remaineth-- unexhausted and unfailing.

10. Translate, as in Is 55:10 , "He that ministereth (supplieth) seed to the sower and bread for food" (literally, "bread for eating").

minister-- rather future, as the oldest manuscripts, "Shall minister (supply) and multiply."

your seed-- your means for liberality.

the fruits of your righteousness-- the heavenly rewards for your Christian charity ( Mt 10:42 ). Righteousness shall be itself the reward, even as it is the thing rewarded ( Ho 10:12 ; Mt 5:6 ; 6:33 ).

1. I believe, brethren, that ye remarked and committed to memory the title of this Psalm. "The conversion," he saith, "of Haggai and Zechariah." These prophets were not as yet in existence, when these verses were sung. ...But both, the one within a year after the other, began to prophesy that which seemeth to pertain to the restoration of the temple, as was foretold so long before. ..."For the temple of God is holy, which temple ye are." Whoever therefore converteth himself to the work of this building together, and to the hope of a firm and holy edifice, like a living stone from the miserable ruin of this world, understandeth the title of the Psalm, understandeth "the conversion of Haggai and Zechariah." Let him therefore chant the following verses, not so much with the voice of his tongue as of his life. For the completion of the building will be that ineffable peace of wisdom, the "beginning" of which is the "fear of the Lord:" let him therefore, whom this conversion buildeth together, begin thence.

2. "Blessed is the man that feareth the Lord: he will have great delight in His commandments"

(ver. 1). God, who alone judgeth both truthfully and mercifully, will see how far he obeyeth His commandments: since "the life of man on earth is a temptation," as holy Job saith. But "He who judgeth us is the Lord." ...He therefore will see how far each man profiteth in His commandments; yet he who loveth the peace of this building together, shall have great delight in them; nor ought he to despair, since there is "peace on earth for men of good will."

3. Next follows, "His seed shall be mighty upon earth"

(ver. 2). The Apostle witnesseth, that the works of mercy are the seed of the future harvest, when he saith, "Let us not be weary in well doing, for in due season we shall reap;" and again, "But this I say, He which soweth sparingly, shall reap also sparingly." But what, brethren, is more mighty than that not only Zacchæus should buy the kingdom of Heaven by the half of his goods, but even the widow for two mites, and that each should possess an equal share there? What is more mighty, than that the same kingdom should be worth treasures to the rich man, and a cup of cold water to the poor?..."Glory and riches shall be in his house"

(ver. 5): God will not spew him out of His mouth as if he were not sweet. "Forgive," He saith, "and ye shall be forgiven; give, and it shall be given unto you." Whilst thou forgivest that thou mayest be forgiven, thou art merciful; whilst thou givest that it may be given unto thee, thou lendest. For though all be called generally mercy where another is assisted in his distress, yet there is a difference where thou spendest neither money, nor the toil of bodily labour, but by forgiving what each man hath sinned against thee, thou gainest free pardon for thine own sins also....He who is unwilling to give to the poor, seeketh riches; listen to what is written, "Thou shalt have treasure in heaven." Thou wilt not then lose honour by forgiving: for it is a very laudable triumph to conquer anger: wilt not grow poor by giving; for a heavenly treasure is a more safe possession. The former verse, "Riches and plenteousness shall be in his house," was pregnant with this verse.

5. He therefore who doth these things, "shall guide his words with discretion." His deeds themselves are the words whereby he shall be defended at the Judgment; which shall not be without mercy unto him, since he hath himself shown mercy. "For he shall never be moved" (ver. 6): he who, called to the right hand, shall hear these words, "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." For no works of theirs, save works of mercy, are there mentioned. He therefore shall hear, "Come, ye blessed of My Father;" for, "the generation of the right ones shall be blessed." Thus, "the righteous shall be had in everlasting remembrance." "He will not be afraid of any evil hearing; for his heart standeth fast and believeth in the Lord"

(ver. 7). Such as the words which he will hear addressed to those on the left hand, "Depart into everlasting fire, prepared for the devil and his angels." He therefore who seeketh here not his own things, but those of Jesus Christ, most patiently endureth sufferings, waiteth for the promises with faith. Nor is he broken down by any temptations: "His heart is established, and will not shrink, until he see beyond his enemies"

(ver. 8). His enemies wished to see good things here, and when invisible blessings were promised them, used to say, "Who will show us any good?" Let our heart therefore be established, and shrink not, until we see beyond our enemies. For they wish to see good things of men in the land of the dying; we trust to see the good things of the Lord in the land of the living.

6. But it is a great thing to have the heart established, and not to be moved, while they rejoice who love what they see, and mock at him who hopeth for what he seeth not; "what the Lord hath prepared for them that love Him." How great is the value of this which is not seen, and it is bought for so much as each man is able to give for it. On this account he also "dispersed abroad, and gave to the poor" (ver. 9): he saw not, yet he kept buying; but He was storing up the treasure in heaven, who deigned to hunger and thirst in the poor on earth. It is no wonder then if "his righteousness remaineth for ever:" He who created the ages being his guardian. "His horn," whose humility was scorned by the proud, "shall be exalted with honour."

7. "The ungodly shall see it, and he shall be angered"

Of the returning, &c. This is in the Greek and Latin, but not in the Hebrew. It signifies, that his psalm was proper to be sung at the time of the return of the people from their captivity: to inculcate to them, how happy they might be, if they would be constant in the service of God. (Challoner) --- Yet all Greek copies have not this title, (Haydock) but only Alleluia, with the Hebrew, Syriac, &c. --- It might be composed by Aggæus, &c., as it relates to the captivity, (ver. 4.) and to the overthrow of Babylon, (ver. 10.; Calmet) or David might thus describe the happiness of the virtuous, (Berthier) and give the captives to understand, that sin was the source of all temporal as well as spiritual miseries. (Worthington) --- Delight. We must love God for his own sake. (St. Chrysostom) --- Those who sincerely fear God, will take great delight in keeping his commandments. (Worthington)

Earth. Temporal rewards were proposed to the carnal Jews; but the more enlightened knew what was to be most desired. They sought after the riches, mentioned by the apostle, 1 Corinthians i. 5., and 1 Timothy vi. 18. (Calmet) --- The just and their seed shall prosper, (Worthington) at least in the next world. (Haydock)

Acceptable. Literally, "joyful." Greek: Chrestos, "beneficent." (Haydock) --- Give, and it shall be given to you. [Luke vi. 38.] (Menochius) --- Judgment. And by liberal alms, prepared for the great accounting day. (St. Chrysostom) --- He will say nothing indiscreetly, nor throw pearls before swine; (Matthew vii. 6.; St. Jerome) neither will he condemn others rashly, (Calmet) but give prudent advice to the afflicted. (Worthington)

Hearing. Though detraction may assail him, he shall not fear, (Calmet) since God is the judge. (Haydock) --- He shall have no cause to apprehend being condemned, (St. Jerome) nor be disturbed about "news," because his goods are in a place of safety, (St. Chrysostom, &c.) where thieves cannot steal. (Haydock)

Until. Not that he will be disturbed afterwards, (Psalm cix. 1.; Calmet) when his enemies shall be punished. (Haydock) --- The captives saw the fall of Babylon. (Calmet)

Poor. We must know whom we ought to relieve. Though we may be allowed to retain what is necessary, (2 Corinthians viii. 13., and ix. 11.) yet the saints have often very laudably stripped themselves, to clothe others, abandoning perishable goods, that they might obtain heaven. (Calmet) --- Justice. Works of mercy are so called, because they concur to man's justification. (Worthington) --- Horn. Power, &c. Cyrus, and the best of his successors, honoured the Jews. (Calmet) --- The liberality of the just towards the indigent, is far more glorious than that which prompts the vain to give shews, &c. (St. Chrysostom) --- The praise of the latter is presently at an end. (Berthier)

1 Praise ye the Lord . Blessed is the man that feareth the Lord , that delighteth greatly in his commandments. 2 His seed shall be mighty upon earth: the generation of the upright shall be blessed. 3 Wealth and riches shall be in his house: and his righteousness endureth for ever. 4 Unto the upright there ariseth light in the darkness: he is gracious, and full of compassion, and righteous. 5 A good man showeth favour, and lendeth: he will guide his affairs with discretion.

The psalmist begins with a call to us to praise God, but immediately applies himself to praise the people of God; for whatever glory is acknowledged to be on them it comes from God, and must return to him; as he is their praise, so they are his. We have reason to praise the Lord that there are a people in the world who fear him and serve him, and that they are a happy people, both which are owing entirely to the grace of God. Now here we have,

I. A description of those who are here pronounced blessed, and to whom these promises are made.

1. They are well-principled with pious and devout affections. Those have the privileges of God's subjects, not who cry, Lord, Lord, but who are indeed well affected to his government. (1.) They are such as stand in awe of God and have a constant reverence for his majesty and deference to his will. The happy man is he that fears the Lord, v. 1 . (2.) They are such as take a pleasure in their duty. He that fears the Lord, as a Father, with the disposition of a child, not of a slave, delights greatly in his commandments, is well pleased with them and with the equity and goodness of them; they are written in his heart; it is his choice to be under them, and he calls them an easy, a pleasant, yoke; it is his delight to be searching into and conversing with God's commandments, by reading, hearing, and meditation, Ps. i. 2 . He delights not only in God's promises, but in his precepts, and thinks himself happy under God's government as well as in his favour. It is a pleasure to him to be found in the way of his duty, and he is in his element when he is in the service of God. Herein he delights greatly, more than in any of the employments and enjoyments of this world. And what he does in religion is done from principle, because he sees amiableness in religion and advantage by it.

2. They are honest and sincere in their professions and intentions. They are called the upright ( v. 2 , 4 ), who are really as good as they seem to be, and deal faithfully both with God and man. There is no true religion without sincerity; that is gospel-perfection.

3. They are both just and kind in all their dealings: He is gracious, full of compassion, and righteous ( v. 4 ), dares not do any wrong to any man, but does to every man all the good he can, and that from a principle of compassion and kindness. It was said of God, in the foregoing psalm ( v. 4 ), He is gracious, and full of compassion; and here it is said of the good man that he is so; for herein we must be followers of God as dear children; be merciful as he is. He is full of compassion, and yet righteous; what he does good with is what he came honestly by. God hates robbery for burnt-offerings, and so does he. One instance is given of his beneficence ( v. 5 ): He shows favour and lends. Sometimes there is as much charity in lending as in giving, as it obliges the borrower both to industry and honesty. He is gracious and lends ( Ps. xxxvii. 26 ); he does it from a right principle, not as the usurer lends for his own advantage, nor merely out of generosity, but out of pure charity; he does it in a right manner, not grudgingly, but pleasantly, and with a cheerful countenance.

II. The blessedness that is here entailed upon those that answer to these characters. Happiness, all happiness, to the man that feareth the Lord. Whatever men think or say of them, God says that they are blessed; and his saying so makes them so.

1. The posterity of good men shall fare the better for his goodness ( v. 2 ): His seed shall be mighty on earth. Perhaps he himself shall not be so great in the world, nor make such a figure, as his seed after him shall for his sake. Religion has been the raising of many a family, if not so as to advance it high, yet so as to fix it firmly. When good men themselves are happy in heaven their seed perhaps are considerable on earth, and will themselves own that it is by virtue of a blessing descending from them. The generation of the upright shall be blessed; if they tread in their steps, they shall be the more blessed for their relation to them, beloved for the Father's sake ( Rom. xi. 28 ), for so runs the covenant— I will be a God to thee, and to thy seed; while the seed of evil-doers shall never be renowned. Let the children of godly parents value themselves upon it, and take heed of doing any thing to forfeit the blessing entailed upon the generation of the upright.

2. They shall prosper in the world, and especially their souls shall prosper, v. 3 . (1.) They shall be blessed with outward prosperity as far as is good for them: Wealth and riches shall be in the upright man's house, not in his heart (for he is none of those in whom the love of money reigns), perhaps not so much in his hand (for he only begins to raise the estate), but in his house; his family shall grow rich when he is gone. But, (2.) That which is much better is that they shall be blessed with spiritual blessings, which are the true riches. His wealth shall be in his house, for he must leave that to others; but his righteousness he himself shall have the comfort of to himself, it endures for ever. Grace is better than gold, for it will outlast it. He shall have wealth and riches, and yet shall keep up his religion, and in a prosperous condition shall still hold fast his integrity, which many, who kept it in the storm, throw off and let go in the sunshine. Then worldly prosperity is a blessing when it does not make men cool in their piety, but they still persevere in that; and when this endures in the family, and goes along with the wealth and riches, and the heirs of the father's estate inherit his virtues too, that is a happy family indeed. However, the good man's righteousness endures for ever in the crown of righteousness which fades not away.

3. They shall have comfort in affliction ( v. 4 ): Unto the upright there arises light in the darkness. It is here implied that good men may be in affliction; the promise does not exempt them from that. They shall have their share in the common calamities of human life; but, when they sit in darkness, the Lord shall be a light to them, Mic. vii. 8 . They shall be supported and comforted under their troubles; their spirits shall be lightsome when their outward condition is clouded. Sat lucis intus—There is light enough within. During the Egyptian darkness the Israelites had light in their dwellings. They shall be in due time, and perhaps when they least expect it, delivered out of their troubles; when the night is darkest the day dawns; nay, at evening-time, when night was looked for, it shall be light.

6 Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance. 7 He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord . 8 His heart is established, he shall not be afraid, until he see his desire upon his enemies. 9 He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour. 10 The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.

In these verses we have,

I. The satisfaction of saints, and their stability. It is the happiness of a good man that he shall not be moved for ever, v. 6 . Satan and his instruments endeavour to move him, but his foundation is firm and he shall never be moved, at least not moved for ever; if he be shaken for a time, yet he settles again quickly.

1. A good man will have a settled reputation, and that is a great satisfaction. A good man shall have a good name, a name for good things, with God and good people: The righteous shall be in everlasting remembrance ( v. 6 ); in this sense his righteousness (the memorial of it) endures for ever, v. 9 . There are those that do all they can to sully his reputation and to load him with reproach; but his integrity shall be cleared up, and the honour of it shall survive him. Some that have been eminently righteous are had in a lasting remembrance on earth; wherever the scripture is read their good deeds are told for a memorial of them. And the memory of many a good man that is dead and gone is still blessed; but in heaven their remembrance shall be truly everlasting, and the honour of their righteousness shall there endure for ever, with the reward of it, in the crown of glory that fades not away. Those that are forgotten on earth, and despised, are remembered there, and honoured, and their righteousness found unto praise, and honour, and glory ( 1 Pet. i. 7 ); then, at furthest, shall the horn of a good man be exalted with honour, as that of the unicorn when he is a conqueror. Wicked men, now in their pride, lift up their horns on high, but they shall all be cut off, Ps. lxxv. 5 , 10 . The godly, in their humility and humiliation, have defiled their horn in the dust ( Job xvi. 15 ); but the day is coming when it shall be exalted with honour. That which shall especially turn to the honour of good men is their liberality and bounty to the poor: He has dispersed, he has given to the poor; he has not suffered his charity to run all in one channel, or directed it to some few objects that he had a particular kindness for, but he has dispersed it, given a portion to seven and also to eight, has sown beside all waters, and by thus scattering he has increased: and this is his righteousness, which endures for ever. Alms are called righteousness, not because they will justify us by making atonement for our evil deeds, but because they are good deeds, which we are bound to perform; so that if we are not charitable we are not just; we withhold good from those to whom it is due. The honour of this endures for ever, for it shall be taken notice of in the great day. I was hungry, and you gave me meat. This is quoted as an inducement and encouragement to charity, 2 Cor. ix. 9 .

2. A good man shall have a settled spirit, and that is a much greater satisfaction than the former; for so shall a man have rejoicing in himself alone, and not in another. Surely he shall not be moved, whatever happens, not moved either from his duty or from his comfort; for he shall not be afraid; his heart is established, v. 7, 8 . This is a part both of the character and of the comfort of good people. It is their endeavour to keep their minds stayed upon God, and so to keep them calm, and easy, and undisturbed; and God has promised them both cause to do so and grace to do so. Observe, (1.) It is the duty and interest of the people of God not to be afraid of evil tidings, not to be afraid of hearing bad news; and, when they do, not to be put into confusion by it and into an amazing expectation of worse and worse, but whatever happens, whatever threatens, to be able to say, with blessed Paul, None of these things move me, neither will I fear, though the earth be removed, Ps. xlvi. 2 . (2.) The fixedness of the heart is a sovereign remedy against the disquieting fear of evil tidings. If we keep our thoughts composed, and ourselves masters of them, our wills resigned to the holy will of God, our temper sedate, and our spirits even, under all the unevenness of Providence, we are well fortified against the agitations of the timorous. (3.) Trusting in the Lord is the best and surest way of fixing and establishing the heart. By faith we must cast anchor in the promise, in the word of God, and so return to him and repose in him as our rest. The heart of man cannot fix any where, to its satisfaction, but in the truth of God, and there it finds firm footing. (4.) Those whose hearts are established by faith will patiently wait till they have gained their point: He shall not be afraid, till he see his desire upon his enemies, that is, till he come to heaven, where he shall see Satan, and all his spiritual enemies, trodden under his feet, and, as Israel saw the Egyptians, dead on the sea-shore. Till he look upon his oppressors (so Dr. Hammond), till he behold them securely, and look boldly in their faces, as being now no longer under their power. It will complete the satisfaction of the saints, when they shall look back upon their troubles and pressures, and be able to say with St. Paul, when he had recounted the persecutions he endured ( 2 Tim. iii. 11 ), But out of them all the Lord delivered me.

II. The vexation of sinners, v. 10 . Two things shall fret them:—1. The felicity of the righteous: The wicked shall see the righteous in prosperity and honour and shall be grieved. It will vex them to see their innocency cleared and their low estate regarded, and those whom they hated and despised, and whose ruin they sought and hoped to see, the favourites of Heaven, and advanced to have dominion over them ( Ps. xlix. 14 ); this will make them gnash with their teeth and pine away. This is often fulfilled in this world. The happiness of the saints is the envy of the wicked, and that envy is the rottenness of their bones. But it will most fully be accomplished in the other world, when it shall make damned sinners gnash with their teeth, to see Abraham afar off, and Lazarus in him bosom, to see all the prophets in the kingdom of God and themselves thrust out. 2. Their own disappointment: The desire of the wicked shall perish. Their desire was wholly to the world and the flesh, and they ruled over them; and therefore, when these perish, their joy is gone, and their expectations from them are cut off, to their everlasting confusion; their hope is as a spider's web.

1. True fear produces obedience and this happiness.

2-3. Temporal blessings follow the service of God, exceptions occurring only as they are seen by God to be inconsistent with those spiritual blessings which are better.

5-9. Generosity, sound judgment in business, and confidence in God, form a character which preserves from fear of evil and ensures success against enemies. While a man thus truly pious is liberal, he increases in substance.

1-50

CHAPTER 12

Ver. 24.Verily, verily, I say unto you, Except a corn of wheat, &c. Christ teaches us that His glorification would come to Him through the death of the Cross, lest the Apostles and the faithful should be offended at it. Hear S. Augustine (in loc.), "Jesus by this meant Himself. For He was the grain of wheat which had to die, and be multiplied; to die through the unbelief of the Jews, to be multiplied by the faith of all people." This means, that as a grain of wheat thrown into the ground does not germinate except it die, but if it die it germinates and brings forth much fruit; so, in like manner, I must needs die, that by the merits and through the example of my death, I may bring forth many eminent and striking fruits of virtue and faith: I mean the many thousands of Martyrs, Virgins, Doctors, and Confessors, all over the world in the present and future ages. This also comes to pass in the death of Martyrs, when one dies, and many spring up in his place, and embrace the faith of Christ. The Church reads this passage on the Feast of S. Lawrence, and other Martyrs. Tertullian truly says (in fin. Apol.), "The Blood of the Martyrs is the seed of the Church," and adds, "Torture us, rack us, condemn us, crush us: your iniquity is the proof of our innocence." And again, "The more exquisite your cruelty, the more does it attract to our sect; we increase in number the oftener you mow us down." S. Gregory (Dialog. lib. iii. cap. 39) gives a remarkable instance in S. Hermengild. He was killed by his father Leovigild, an Arian king, and thus won the king himself and his brother Recared, and the whole nation of the Visigoths, to the orthodox faith. "One, then," says S. Gregory, "died in that nation, that many might live; and while one grain fell to the ground in faith, to win the faith of souls, an abundant harvest sprang up."

Anagogically. Bede says, "Jesus was sown of the seed of the Patriarchs, on the field of this world, that is, He was incarnate: He died Himself alone, He arose in company with many." Hear S. Bernard (Serm. xv. in Cant.), "Let the grain die; let the harvest of the Gentiles spring up. It was needful that Christ should suffer, and rise from the dead, and that repentance and remission of sins should be preached in His Name, not to Judea only, but to all nations; to the end that from that one Name of Christ thousands of thousands should be called Christians, and say 'Thy Name is as ointment poured forth.'" (Song i. 3).

Ver. 25.He that loveth his life, &c. He that so preferreth his life to my Faith and its profession, as rather to deny the Faith than lose his life, shall incur eternal death. But he who hateth his life, so as to prefer losing it to losing the Faith, will live in eternal happiness in heaven. Again, the same is true of those who prefer their own evil desires to my Law: and of those who hate their life by resisting its desires which are contrary to God's Law, and thus keep it unto life eternal. Such as Martyrs, Anchorites, "Religious," and all other holy people. Either meaning is suitable, and was intended by Christ. Both meanings are conjoined by SS. Chrysostom, Theophylact, and Euthymius. For Christ foresaw that the Apostles, and Christians in general, would after His death suffer persecution, and accordingly He here wished to forewarn and forearm them. Again, Christ wished to teach all Christians, that they should constantly resist all evil desires and strive against them. (See Gal_5:17; Mat_10:39, Mat_16:25; Ecclus. 18:30. See notes on this last passage.)

But the Circumcelliones misinterpreted this passage, for, as S. Augustine testifies (in loc), they used to kill themselves in order to obtain the eternal life here promised by Christ. For it is one thing to hate one's life, and another to make away with it, an act forbidden by every law.

Lastly, hear S. Augustine (in loc.), "He that loveth his life shall lose it. Which can be understood in two ways. He who loves will lose; i.e., if thou lovest, thou wilt lose: if thou wishest to have life in Christ, fear not to die for Christ. Or, in the other sense, love not thy life, lest thou lose it,love it not in this life, lest thou lose it in life eternal. This latter meaning more accords with the mind of the Gospel." And a few sentences after, "A great and marvellous saying, that a man should so love his life as to lose it, and so hate it as not to lose it. If thou hast loved it ill, then dost thou hate it; if thou hast hated it rightly, then hast thou loved it. Happy they who hate their souls and keep them, that they lose them not by loving them." And then he concludes, "When therefore it comes to the point, that we must either do contrary to the commandment of God, or else depart this life, and a man is obliged to choose either the one or the other, when the persecutor threatens his death, let him rather choose to die through loving God, than to die through offending Him. Let him hate his life in this world, that he may keep it unto life eternal." Hear S. Chrysostom, "He loves his life in this world, who obeys its unseemly desires. He hates it, who yields not to its hurtful desires. He says 'hate' because as we cannot bear to hear the voice of those we hate, so should a soul resolutely turn away from one who wishes what is contrary to God." And Theophylact adds (by way of consolation, and as knowing how grievous it is to hate one's soul), "In this world," indicating the shortness of the time, and speaking of the eternal reward. S. Chrysostom adds, "that Christ, when He saw that His disciples would be saddened at his death, raised up their thoughts to higher things, as if He said If ye will not bear my death manfully, no benefit will accrue to you unless ye die yourselves. These words of Christ are an axiom, and a summary of a Christian's life. It is the root and foundation of all virtues, which are deduced from it, as conclusions from their premises. He therefore who wishes to become specially learned and perfect in the school of Christ, should constantly ruminate on this saying, weigh it, impress it on his will and carry it out in act, try all his actions by it as a touchstone, adapt and conform himself to it. For thus will he become a pre-eminently true disciple and follower of Christ, and in return for this brief life which he counts but nought, will obtain the joys of life eternal.

Ver. 26.If any man love Me, let him follow Me. "Let him imitate Me by death and mortification, and by good works," says S. Chrysostom, "walk in my ways, and not his own, and not seeking his own, but the things which are Jesus Christ's (Phi_2:21); and whatever good he does, either in temporal or spiritual things, doing it for Him."

And where I am, there shall my servant be. "Behold the fruit and the reward,"  S. Augustine proceeds; "He is loved freely, and the reward of His ministration is to be with Him, to be adopted by Him to whom he is united, in heaven, i.e. in the vision and possession of God, in happiness and joy eternal." So S. Chrysostom. See notes on Luk_22:7.

If any man serve Me, him will me Father honour, with heavenly honour, before the angels and the whole world. He says not, "I will honour him, for they had not yet attained a right knowledge of Him, but thought more of the Father," says S. Chrysostom.

And there were certain Greeks among them that came up to worship at the feast.21. The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.22. Philip comes and tells Andrew: and again Andrew and Philip tell Jesus.23. And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.24. Verily, verily, I say to you, Except a corn of wheat fall into the ground and die, it abides alone: but if it die, it brings forth much fruit.25. He that loves his life shall lose it, and he that hates his life in this world shall keep it to life eternal.26. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honor.

The temple at Jerusalem was so famous, that on the feast days, not only the people near, but many Gentiles from distant countries came to worship in it; as that eunuch of Candace, Queen of the Ethiopians, mentioned in the Acts. The Gentiles who were at Jerusalem now, had come up for this purpose: And there were certain Gentiles among them who came to worship at the feast.

The time being now near, when they would be made proselytes. They hear Christ talked of, and wish to see Him: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired: him, saying, Sir, we would see Jesus.

Lo! the Jews wish to kill Him, the Gentiles to see Him. But they also were of the Jews who cried, Blessed is He that comes in the name of the Lord. So behold them of the circumcision, and them of the uncircumcision, once so wide apart, coming together like two walls, and meeting in one faith of Christ by the kiss of peace. Philip comes and tells Andrew.

As being the elder disciple. He had heard our Savior say, Go not into the way of the Gentiles, and therefore he communicates with his fellow-disciple, and the refer the matter to their Lord: And again Andrew and Philip tell Jesus

Listen we to the voice of the corner stone: And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Did He think Himself glorified, because the Gentiles wished to see? No. But He saw that after His passion and resurrection, the Gentiles in all lands would believe in Him; and took occasion from this request of some Gentiles to see Him, to announce the approaching fullness of the Gentiles, for that the hour of His being glorified was now at hand, and that after He was glorified in the heavens, the Gentiles would believe; according to the passage in the Psalm, Set up Yourself, O God, above the heavens, and your glory above all the earth (Ps 56 and 107).

But it was necessary that His exaltation and glory should be preceded by His humiliation and passion; wherefore He says, Verily, verily, I say to you, Except a corn of wheat fall into the ground and die, it abides alone: out if it die, it brings forth much fruit. That corn was He, to be mortified in the unbelief of the Jews, to be multiplied in the faith of the Gentiles.

He Himself, of the seed of the Patriarchs, was sown in the field of this world, that by dying, He might rise again with increase. He died alone; He rose again with many.

He illustrates His discourse by an example from nature. A grain of corn produces fruit, after it has cried. How much more then must the Son of God? The Gentiles were to be called after the Jews had finally offended; i.e. after His crucifixion. Now then that the Gentiles of their own accord offered their faith, He saw that His crucifixion could not be far off. And to console the sorrow of His disciples, which He foresaw would arise, He tells them that to bear patiently not only His death, but their own too, is the only way to good:He that loves his life shall lose it.

This may be understood in two ways: 1. If you love it, lose it: if you would preserve your life in Christ, fear not death for Christ. 2. Do not love your life here, lest you lose it hereafter. The latter seems to be the more evangelical sense; for it follows, And he that hates his life in this world, shall keep it to life eternal.

He loves his life in this world, who indulges its inordinate desires; he hates it, who resists them. It is not, who cloth not yield to, but, who hates. For as we cannot bear to hear the voice or see the face of them whom we hate; so when the soul invites us to things contrary to God, we should turn her away from them with all our might.

It were harsh to say that a man should hate his soul; so He adds, in this world: i.e. for a particular time, not forever. And we shall gain in the end by so doing: shall keep it to life eternal.

But think not for an instant, that by hating your soul, is meant that you may kill yourself. For wicked and perverse men have sometimes so mistaken it, and have burnt and strangled themselves, thrown themselves from precipices, and in other ways put an end to themselves. This did not Christ teach; nay, when the devil tempted Him to cast Himself down, He said, Get you hence, Satan. But when no other choice is given you; when the persecutor threatens death, and you must either disobey God’s law, or depart out of this life, then hate your life in this world, that you may keep it to life eternal.

This present life is sweet to them who are given up to it. But he who looks heavenwards, and sees what good things are there, soon despises this life. When the better life appears, the worse is despised. This is Christ’s meaning, when He says, If any man serve Me, let him follow Me, i.e. imitate Me, both in My death, and life. For he who serves, should follow him whom he serves.

But what is it to serve Christ? The very words explain. They serve Christ who seek not their own things, but the things of Jesus Christ, i.e. who follow Him, walk in His, not their own v ways, do all good works for Christ’s sake, not only works of mercy to men’s bodies, but all others, till at length they fulfill that great work of love, and lay down their lives for the brethren. But what fruit, what reward? you ask. The next words tell you: And where I am, there shall also My servant be. Love Him for His own sake, and think it a rich reward for your service, to be with Him.

So then death will be followed by resurrection. Where I am, He says; for Christ was in heaven before His resurrection. Thither let us ascend in heart and in mind.

If any man serve Me, him will My Father honor. This must be understood as an explanation of the preceding. There also shall My servant be. For what greater honor can an adopted Son receive than to he where the Only Son is?

He says, My Father will honor him, not, I will honor him; because they had not yet proper notions of His nature, and thought Him inferior to the Father.

Unless the grain of wheat. The comparison is this, that as the seed must be changed, and corrupted in the ground, before it fructify, so the world would not be converted but by Christ's death. (Witham) --- By this grain of corn our Saviour means himself, who was to die by the infidelity of the Jews, and be multiplied by the faith of the Gentiles. (St. Augustine, tract. 51. in Joan.)

We must minister to Jesus by seeking not our own things, but the things of Christ; that is; we must follow him, we must walk in his footsteps, we must perform the corporal works of mercy, and every other good work, for his sake, till we come to put in practice the most perfect act of charity, the laying down our lives for our brethren. Then will he crown us with the greatest of rewards, the happiness of reigning with him. And where I am, there shall my minister be. (St. Augustine, tract. 51. in Joan.)

20 And there were certain Greeks among them that came up to worship at the feast: 21 The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. 22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. 23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. 24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. 25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. 26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

Honour is here paid to Christ by certain Greeks that enquired or him with respect. We are not told what day of Christ's last week this was, probably not the same day he rode into Jerusalem (for that day was taken up in public work), but a day or two after.

I. We are told who they were that paid this honour to our Lord Jesus: Certain Greeks among the people who came up to worship at the feast, v. 20 . Some think they were Jews of the dispersion, some of the twelve tribes that were scattered among the Gentiles, and were called Greeks, Hellenist Jews; but others think they were Gentiles, those whom they called proselytes of the gate, such as the eunuch and Cornelius. Pure natural religion met with the best assistance among the Jews, and therefore those among the Gentiles who were piously inclined joined with them in their solemn meetings, as far as was allowed them. There were devout worshippers of the true God even among those that were strangers to the commonwealth of Israel. It was in the latter ages of the Jewish church that there was this flocking of the Gentiles to the temple at Jerusalem,—a happy presage of the taking down of the partition-wall between Jews and Gentiles. The forbidding of the priests to accept of any oblation or sacrifice from a Gentile (which was done by Eleazar the son of Ananias, the high priest), Josephus says, was one of those things that brought the Romans upon them, War 2. 409-410. Though these Greeks, if uncircumcised, were not admitted to eat the passover, yet they came to worship at the feast. We must thankfully use the privileges we have, though there may be others from which we are shut out.

II. What was the honour they paid him: they desired to be acquainted with him, v. 21 . Having come to worship at the feast, they desired to make the best use they could of their time, and therefore applied to Philip, desiring that he would put them in a way to get some personal converse with the Lord Jesus. 1. Having a desire to see Christ, they were industrious in the use of proper means. They did not conclude it impossible, because he was so much crowded, to get to speak with him, nor rest in bare wishes, but resolved to try what could be done. Note, Those that would have the knowledge of Christ must seek it. 2. They made their application to Philip, one of his disciples. Some think that they had acquaintance with him formerly, and that they lived near Bethsaida in Galilee of the Gentiles; and then it teaches us that we should improve our acquaintance with good people, for our increase in the knowledge of Christ. It is good to know those who know the Lord. But if these Greeks had been near Galilee it is probable that they would have attended Christ there, where he mostly resided; therefore I think that they applied to him only because they saw him a close follower of Christ, and he was the first they could get to speak with. It was an instance of the veneration they had for Christ that they made an interest with one of his disciples for an opportunity to converse with him, a sign that they looked upon him as some great one, though he appeared mean. Those that would see Jesus by faith now that he is in heaven must apply to his ministers, whom he had appointed for this purpose, to guide poor souls in their enquiries after him. Paul must send for Ananias, and Cornelius for Peter. The bringing of these Greeks to the knowledge of Christ by the means of Philip signified the agency of the apostles, and the use made of their ministry in the conversion of the Gentiles to the faith and the discipling of the nations. 3. Their address to Philip was in short this: Sir, we would see Jesus. They gave him a title of respect, as one worthy of honour, because he was in relation to Christ. Their business is, they would see Jesus; not only see his face, that they might be able to say, when they came home, they had seen one that was so much talked of (it is probable they had seen him when he appeared publicly); but they would have some free conversation with him, and be taught by him, for which it was no easy thing to find him at leisure, his hands were so full of public work. Now that they were come to worship at the feast, they would see Jesus. Note, In our attendance upon holy ordinances, and particularly the gospel passover, the great desire of our souls should be to see Jesus; to have our acquaintance with him increased, our dependence on him encouraged, our conformity to him carried on; to see him as ours, to keep up communion with him, and derive communications of grace from him: we miss of our end in coming if we do not see Jesus. 4. Here is the report which Philip made of this to his Master, v. 22 . He tells Andrew, who was of Bethsaida likewise, and was a senior fellow in the college of the apostles, contemporary with Peter, and consults him what was to be done, whether he thought the motion would be acceptable or no, because Christ had sometimes said that he was not sent but to the house of Israel. They agree that it must be made; but then he would have Andrew go along with him, remembering the favourable acceptance Christ had promised them, in case two of them should agree touching any thing they should ask, Matt. xviii. 19 . Note, Christ's ministers should be helpful to one another and concur in helping souls to Christ: Two are better than one. It should seem that Andrew and Philip brought this message to Christ when he was teaching in public, for we read ( v. 29 ) of the people that stood by; but he was seldom alone.

III. Christ's acceptance of this honour paid him, signified by what he said to the people hereupon, v. 23 , &c., where he foretels both the honour which he himself should have in being followed ( v. 23, 24 ) and the honour which those should have that followed him, v. 25, 26 . This was intended for the direction and encouragement of these Greeks, and all others that desired acquaintance with him.

1. He foresees that plentiful harvest, in the conversion of the Gentiles, of which this was as it were the first-fruits, v. 23 . Christ said to the two disciples who spoke a good word for these Greeks, but doubted whether they should speed or no, The hour is come when the Son of Man shall be glorified, by the accession of the Gentiles to the church, and in order to that he must be rejected of the Jews. Observe,

(1.) The end designed hereby, and that is the glorifying of the Redeemer: "And is it so? Do the Gentiles begin to enquire after me? Does the morning-star appear to them? and that blessed say-spring, which knows its place and time too, does that begin to take hold of the ends of the earth? Then the hour is come for the glorifying of the Son of man. " This was no surprise to Christ, but a paradox to those about him. Note, [1.] The calling, the effectual calling, of the Gentiles into the church of God greatly redounded to the glory of the Son of man. The multiplying of the redeemed was the magnifying of the Redeemer. [2.] there was a time, a set time, an hour, a certain hour, for the glorifying of the Son of man, which did come at last, when the days of his humiliation were numbered and finished, and he speaks of the approach of it with exultation and triumph: The hour is come.

(2.) The strange way in which this end was to be attained, and that was by the death of Christ, intimated in that similitude ( v. 24 ): " Verily, verily, I say unto you, you to whom I have spoken of my death and sufferings, except a corn of wheat fall not only to, but into, the ground, and die, and be buried and lost, it abideth alone, and you never see any more of it; but if it die according to the course of nature (otherwise it would be a miracle) it bringeth forth much fruit, God giving to every seed its own body." Christ is the corn of wheat, the most valuable and useful grain. Now here is,

[1.] The necessity of Christ's humiliation intimated. He would never have been the living quickening head and root of the church if he had not descended from heaven to this accursed earth and ascended from earth to the accursed tree, and so accomplished our redemption. He must pour out his soul unto death, else he cannot divide a portion with the great, Isa. liii. 12 . He shall have a seed given him, but he must shed his blood to purchase them and purify, must win them and wear them. It was necessary likewise as a qualification for that glory which he was to have by the accession of multitudes to his church; for if he had not by his sufferings made satisfaction for sin, and so brought in an everlasting righteousness, he would not have been sufficiently provided for the entertainment of those that should come to him, and therefore must abide alone.

[2.] The advantage of Christ's humiliation illustrated. He fell to the ground in his incarnation, seemed to be buried alive in this earth, so much was his glory veiled; but this was not all: he died. This immortal seed submitted to the laws of mortality, he lay in the grave like seed under the clods; but as the seed comes up again green, and fresh, and flourishing, and with a great increase, so one dying Christ gathered to himself thousands of living Christians, and he became their root. The salvation of souls hitherto, and henceforward to the end of time, is all owing to the dying of this corn of wheat. Hereby the Father and the Son are glorified, the church is replenished, the mystical body is kept up, and will at length be completed; and, when time shall be no more, the Captain of our salvation, bringing many sons to glory by the virtue of his death, and being so made perfect by sufferings, shall be celebrated for ever with the admiring praises of saints and angels, Heb. ii. 10 , 13 .

2. He foretels and promises an abundant recompence to those who should cordially embrace him and his gospel and interest, and should make it appear that they do so by their faithfulness in suffering for him or in serving him.

(1.) In suffering for him ( v. 25 ): He that loves his life better than Christ shall lose it; but he that hates his life in this world, and prefers the favour of God and an interest in Christ before it, shall keep it unto life eternal. This doctrine Christ much insisted on, it being the great design of his religion to wean us from this world, by setting before us another world.

[1.] See here the fatal consequences of an inordinate love of life; many a man hugs himself to death, and loses his life by over-loving it. He that so loves his animal life as to indulge his appetite, and make provision for the flesh, to fulfil the lusts thereof, shall thereby shorten his days, shall lose the life he is so fond of, and another infinitely better. He that is so much in love with the life of the body, and the ornaments and delights of it, as, for fear of exposing it or them, to deny Christ, he shall lose it, that is, lose a real happiness in the other world, while he thinks to secure an imaginary one in this. Skin for skin a man may give for his life, and make a good bargain, but he that gives his soul, his God, his heaven, for it, buys life too dear, and is guilty of the folly of him who sold a birth-right for a mess of pottage.

[2.] See also the blessed recompence of a holy contempt of life. He that so hates the life of the body as to venture it for the preserving of the life of his soul shall find both, with unspeakable advantage, in eternal life. Note, First, It is required of the disciples of Christ that they hate their life in this world; a life in this world supposes a life in the other world, and this is hated when it is loved less than that. Our life in this world includes all the enjoyments of our present state, riches, honours, pleasures, and long life in the possession of them; these we must hate, that is, despise them as vain and insufficient to make us happy, dread the temptations that are in them, and cheerfully part with them whenever they come in competition with the service of Christ, Acts xx. 24 ; xxi. 13 ; Rev. xii. 11 . See here much of the power of godliness —that it conquers the strongest natural affections; and much of the mystery of godliness —that it is the greatest wisdom, and yet makes men hate their own lives. Secondly, Those who, in love to Christ, hate their own lives in this world, shall be abundantly recompensed in the resurrection of the just. He that hateth his life shall keep it; he puts it into the hands of one that will keep it to life eternal, and restore it with as great an improvement as the heavenly life can make of the earthly one.

(2.) In serving him ( v. 26 ): If any man profess to serve me, let him follow me, as a servant follows his master; and where I am, ekei kai ho diakonos ho emos estai —there let my servant be; so some read it, as part of the duty, there let him be, to attend upon me; we read it as part of the promise, there shall he be in happiness with me. And, lest this should seem a small matter, he adds, If any man serve me, him will my Father honour; and that is enough, more than enough. The Greeks desired to see Jesus ( v. 21 ), but Christ lets them know that it was not enough to see him, they must serve him. He did not come into the world, to be a show for us to gaze at, but a king to be ruled by. And he says this for the encouragement of those who enquired after him to become his servants. In taking servants it is usual to fix both the work and the wages; Christ does both here.

[1.] Here is the work which Christ expects from his servants; and it is very easy and reasonable, and such as becomes them.

First, Let them attend their Master's movements: If any man serve me, let him follow me. Christians must follow Christ, follow his methods and prescriptions, do the things that he says, follow his example and pattern, walk as he also walked, follow his conduct by his providence and Spirit. We must go whither he leads us, and in the way he leads us; must follow the Lamb whithersoever he goes before us. "If any man serve me, if he put himself into that relation to me, let him apply himself to the business of my service, and be always ready at my call." Or, "If any man do indeed serve me, let him make an open and public profession of his relation to me, by following me, as the servant owns his Master by following him in the streets."

Secondly, Let them attend their Master's repose: Where I am, there let my servant be, to wait upon me. Christ is where his church is, in the assemblies of his saints, where his ordinances are administered; and there let his servants be, to present themselves before him, and receive instructions from him. Or, "Where I am to be in heaven, whither I am now going, there let the thoughts and affections of my servants be, there let their conversation be, where Christ sitteth. " Col. iii. 1, 2 .

[2.] Here are the wages which Christ promises to his servants; and they are very rich and noble.

First, They shall be happy with him: Where I am, there shall also my servant be. To be with him, when he was here in poverty and disgrace, would seem but poor preferment, and therefore, doubtless, he means being with him in paradise, sitting with him at his table above, on his throne there; it is the happiness of heaven to be with Christ there, ch. xvii. 24 . Christ speaks of heaven's happiness as if he were already in it: Where I am; because he was sure of it, and near to it, and it was still upon his heart, and in his eye. And the same joy and glory which he thought recompence enough for all his services and sufferings are proposed to his servants as the recompence of theirs. Those that follow him in the way shall be with him in the end.

Secondly, They shall be honoured by his Father; he will make them amends for all their pains and loss, by conferring an honour upon them, such as becomes a great God to give, but far beyond what such worthless worms of the earth could expect to receive. The rewarder is God himself, who takes the services done to the Lord Jesus as done to himself. The reward is honour, true lasting honour, the highest honour; it is the honour that comes from God. It is said ( Prov. xxvii. 18 ), He that waits on his Master (humbly and diligently) shall be honoured. Those that wait on Christ God will put honour upon, such as will be taken notice of another day, though now under a veil. Those that serve Christ must humble themselves, and are commonly vilified by the world, in recompence of both which they shall be exalted in due time.

23-26. Jesus answered them, The hour is come that the Son of man should be glorified-- that is, They would see Jesus, would they? Yet a little moment, and they shall see Him so as now they dream not of. The middle wall of partition that keeps them out from the commonwealth of Israel is on the eve of breaking down, "and I, if I be lifted up from the earth, shall draw all men unto Me"; I see them "flying as a cloud, and as doves to their cotes"--a glorious event that will be for the Son of man, by which this is to be brought about. It is His death He thus sublimely and delicately alluded to. Lost in the scenes of triumph which this desire of the Greeks to see Him called up before His view, He gives no direct answer to their petition for an interview, but sees the cross which was to bring them gilded with glory.