23rd Sunday of Ordinary Time

Recompense. Christ will satisfy the justice of his Father. (Haydock) --- He will redeem the world, and refute the false interpretations of the Bible. (Calmet) --- He will bring the devil into subjection. (Menochius)

Free. Our Saviour healed both soul and body, (Calmet) shewing by his works (John x.; Worthington) that he had fulfilled this prediction, Luke vii. 22., and Matthew xi. 5. --- Waters. Baptism has sanctified the most wicked.

Dragons. Sea monsters, chap. xxxiv. 13. (Calmet) --- All shall be in proper order, neither too dry nor too wet. (Haydock)

1 The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. 2 It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord , and the excellency of our God. 3 Strengthen ye the weak hands, and confirm the feeble knees. 4 Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you.

In these verses we have,

I. The desert land blooming. In the foregoing chapter we had a populous and fruitful country turned into a horrid wilderness; here we have in lieu of that, a wilderness turned into a good land. When the land of Judah was freed from the Assyrian army, those parts of the country that had been made as a wilderness by the ravages and outrages they committed began to recover themselves, and to look pleasantly again, and to blossom as the rose. When the Gentile nations, that had been long as a wilderness, bringing forth no fruit to God, received the gospel, joy came with it to them, Ps. lxvii. 3, 4 ; xcvi. 11, 12 . When Christ was preached in Samaria there was great joy in that city ( Acts viii. 8 ); those that sat in darkness saw a great and joyful light, and then they blossomed, that is, gave hopes of abundance of fruit; for that was it which the preachers of the gospel aimed at ( John xv. 16 ), to go and bring forth fruit, Rom. i. 13 ; Col. i. 6 . Though blossoms are not fruit, and often miscarry and come to nothing, yet they are in order to fruit. Converting grace makes the soul that was a wilderness to rejoice with joy and singing, and to blossom abundantly. This flourishing desert shall have all the glory of Lebanon given to it, which consisted in the strength and stateliness of its cedars, together with the excellency of Carmel and Sharon, which consisted in corn and cattle. Whatever is valuable in any institution is brought into the gospel. All the beauty of the Jewish church was admitted into the Christian church, and appeared in its perfection, as the apostle shows at large in his epistle to the Hebrews. Whatever was excellent an desirable in the Mosaic economy is translated into the evangelical institutes.

II. The glory of God shining forth: They shall see the glory of the Lord. God will manifest himself more than ever in his grace and love to mankind (for that is his glory and excellency), and he shall give them eyes to see it, and hearts to be duly affected with it. This is that which will make the desert blossom. The more we see by faith of the glory of the Lord and the excellency of our God the more joyful and the more fruitful shall we be.

III. The feeble and faint-hearted encouraged, v. 3, 4 . God's prophets and ministers are in a special manner charged, by virtue of their office, to strengthen the weak hands, to comfort those who could not yet recover the fright they had been put into by the Assyrian army with an assurance that God would now return in mercy to them. This is the design of the gospel, 1. To strengthen those that are weak and to confirm them—the weak hands, which are unable either to work or fight, and can hardly be lifted up in prayer, and the feeble knees, which are unable either to stand or walk and unfit for the race set before us. The gospel furnishes us with strengthening considerations, and shows us where strength is laid up for us. Among true Christians there are many that have weak hands and feeble knees, that are yet but babes in Christ; but it is our duty to strengthen our brethren ( Luke xxii. 32 ), not only to bear with the weak, but to do what we can to confirm them, Rom. xv. 1 ; 1 Thess. v. 14 . It is our duty also to strengthen ourselves, to lift up the hands which hang down ( Heb. xii. 12 ), improving the strength God has given us, and exerting it. 2. To animate those that are timorous and discouraged: Say to those that are of a fearful heart, because of their own weakness and the strength of their enemies, that are hasty (so the word is), that are for betaking themselves to flight upon the first alarm, and giving up the cause, that say, in their haste, "We are cut off and undone" ( Ps. xxxi. 22 ), there is enough in the gospel to silence these fears; it says to them, and let them say it to themselves and one to another, Be strong, fear not. Fear is weakening; the more we strive against it the stronger we are both for doing and suffering; and, for our encouragement to strive, he that says to us, Be strong has laid help for us upon one that is mighty.

5 Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 6 Then shall the lame man leap as a hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. 7 And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes. 8 And a highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. 9 No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there: 10 And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.

" Then, when your God shall come, even Christ, to set up his kingdom in the world, to which all the prophets bore witness, especially towards the conclusion of their prophecies of the temporal deliverances of the church, and this evangelical prophet especially—then look for great things."

I. Wonders shall be wrought in the kingdoms both of nature and grace, wonders of mercy wrought upon the children of men, sufficient to evince that it is no less than a God that comes to us. 1. Wonders shall be wrought on men's bodies ( v. 5, 6 ): The eyes of the blind shall be opened; this was often done by our Lord Jesus when he was here upon earth, with a word's speaking, and one he gave sight to that was born blind, Matt. ix. 27 ; xii. 22 ; xx. 30 ; John ix. 6 . By his power the ears of the deaf also were unstopped, with one word. Ephphatha—Be opened, Mark vii. 34 . Many that were lame had the use of their limbs restored so perfectly that they could not only go, but leap, and with so much joy to them that they could not forbear leaping for joy, as that impotent man, Acts iii. 8 . The dumb also were enabled to speak, and then no marvel that they were disposed to sing for joy, Matt. ix. 32, 33 . These miracles Christ wrought to prove that he was sent of God ( John iii. 2 ), nay, working them by his own power and in his own name, he proved that he was God, the same who at first made man's mouth, the hearing ear, and the seeing eye. When he would prove to John's disciples his divine mission he did it by miracles of this kind, in which this scripture was fulfilled. 2. Wonders, greater wonders, shall be wrought on men's souls. By the word and Spirit of Christ those that were spiritually blind were enlightened ( Acts xxvi. 18 ), those that were deaf to the calls of God were made to hear them readily, so Lydia, whose heart the Lord opened, so that she attended, Acts xvi. 14 . Those that were impotent to every thing that is good by divine grace are made, not only able for it, but active in it, and run the way of God's commandments. Those also that were dumb, and knew not how to speak of God or to God, having their understandings opened to know him, shall thereby have their lips opened to show forth his praise. The tongue of the dumb shall sing for joy, the joy of God's salvation. Praise shall be perfected out of the mouth of babes and sucklings.

II. The Spirit shall be poured out from on high. There shall be waters and streams, rivers of living water; when our Saviour spoke of these as the fulfilling of the scripture, and most probably of this scripture, the evangelist tells us, He spoke of the Spirit ( John vii. 38, 39 ), as does also this prophet ( ch. xxxii. 15 ); so here ( v. 6 ), in the wilderness, where one would least expect it, shall waters break out. This was fulfilled when the Holy Ghost fell upon the Gentiles that heard the word ( Acts x. 44 ); then were the fountains of life opened, whence streams flowed, that watered the earth abundantly. These waters are said to break out, which denotes a pleasing surprise to the Gentile world, such as brought them, as it were, into a new world. The blessed effect of this shall be that the parched ground shall become a pool, v. 7 . Those that laboured and were heavily laden, under the burden of guilt, and were scorched with the sense of divine wrath, found rest, and refreshment, and abundant comforts in the gospel. In the thirsty land, where no water was, nor ordinances ( Ps. lxiii. 1 ), there shall be springs of water, a gospel ministry, and by that the administration of all gospel ordinances in their purity and plenty, which are the river that makes glad the city of our God, Ps. xlvi. 4 . In the habitation of dragons, who chose to dwell in the parched scorched ground ( ch. xxxiv. 9 , 13 ), these waters shall flow, and dispossess them, so that, where each lay shall be grass with reeds and rushes, great plenty of useful productions. Thus it was when Christian churches were planted, and flourished greatly, in the cities of the Gentiles, which, for many ages, had been habitations of dragons, or devils rather, as Babylon ( Rev. xviii. 2 ); when the property of the idols' temples was altered, and they were converted to the service of Christianity, then the habitations of dragons became fruitful fields.

III. The way of religion and godliness shall be laid open: it is here called the way of holiness ( v. 8 ) the way both of holy worship and a holy conversation. Holiness is the rectitude of the human nature and will, in conformity to the divine nature and will. The way of holiness is that course of religious duties in which men ought to walk and press forward, with an eye to the glory of God and their own felicity in the enjoyment of him. "When our God shall come to save us he shall chalk out to us this way by his gospel, so as it had never been before described." 1. It shall be an appointed way; not a way of sufferance, but a highway, a way into which we are directed by a divine authority and in which we are protected by a divine warrant. It is the King's highway, the King of Kings' highway, in which, though we may be waylaid, we cannot be stopped. The way of holiness is the way of God's commandments; it is (as highways usually are) the good old way, Jer. vi. 16 . 2. It shall be an appropriated way, the way in which God will bring his own chosen to himself, but the unclean shall not pass over it, either to defile it or to disturb those that walk in it. It is a way by itself, distinguished from the way of the world, for it is a way of separation from, and nonconformity to, this world. It shall be for those whom the Lord has set apart for himself ( Ps. iv. 3 ), shall be reserved for them: The redeemed shall walk there, and the satisfaction they take in these ways of pleasantness shall be out of the reach of molestation from an evil world. The unclean shall not pass over it, for it shall be a fair way; those that walk in it are the undefiled in the way, who escape the pollution that is in the world. 3. It shall be a straight way: The wayfaring men, who choose to travel in it, though fools, of weak capacity in other things, shall have such plain directions from the word and Spirit of God in this way that they shall not err therein; not that they shall be infallible even in their own conduct, or that they shall in nothing mistake, but they shall not be guilty of any fatal misconduct, shall not so miss their way but that they shall recover it again, and get well to their journey's end. Those that are in the narrow way, though some may fall into one path and others into another, not all equally right, but all meeting at last in the same end, shall yet never fall into the broad way again; the Spirit of truth shall lead them into all truth that is necessary for them. Note, The way to heaven is a plain way, and easy to hit. God has chosen the foolish things of the world, and made them wise to salvation. Knowledge is easy to him that understands. 4. It shall be a safe way: No lion shall be there, nor any ravenous beast ( v. 9 ), none to hurt or destroy. Those that keep close to this way keep out of the reach of Satan the roaring lion, that wicked one touches them not. Those that walk in the way of holiness may proceed with a holy security and serenity of mind, knowing that nothing can do them any real hurt; they shall be quiet from the fear of evil. It was in Hezekiah's days, some time after the captivity of the ten tribes, that God, being displeased with the colonies settled there, sent lions among them, 2 Kings xvii. 25 . But Judah keeps her integrity, and therefore no lions shall be there. Those that walk in the way of holiness must separate themselves from the unclean and the ravenous, must save themselves from an untoward generation; hoping that they themselves are of the redeemed, let them walk with the redeemed who shall walk there.

IV. The end of this way shall be everlasting joy, v. 10 . This precious promise of peace now will end shortly in endless joys and rest for the soul. Here is good news for the citizens of Zion, rest to the weary: The ransomed of the Lord, who therefore ought to follow him wherever he goes ( Rev. xiv. 4 ), shall return and come to Zion, 1. To serve and worship God in the church militant: they shall deliver themselves out of Babylon ( Zech. ii. 7 ), shall ask the way to Zion ( Jer. l. 5 ), and shall find the way ch. lii. 12 . God will open to them a door of escape out of their captivity, and it shall be an effectual door, though there be many adversaries. They shall join themselves to the gospel church, that Mount Zion, that city of the living God, Heb. xii. 22 . They shall come with songs of joy and praise for their deliverance out of Babylon, where they wept upon every remembrance of Zion, Ps. cxxxvii. 1 . Those that by faith are made citizens of the gospel Zion may go on their way rejoicing ( Acts viii. 39 ); they shall sing in the ways of the Lord, and be still praising him. They rejoice in Christ Jesus, and the sorrows and signs of their convictions are made to flee away by the power of divine consolations. Those that mourn are blessed, for they shall be comforted. 2. To see and enjoy God in the church triumphant; those that walk in the way of holiness, under guidance of their Redeemer, shall come to Zion at last, to the heavenly Zion, shall come in a body, shall all be presented together, faultless, at the coming of Christ's glory with exceeding joy ( Jude 24 ; Rev. vii. 17 ); they shall come with songs. When God's people returned out of Babylon to Zion they came weeping ( Jer. l. 4 ); but they shall come to heaven singing a new song, which no man can learn, Rev. xiv. 3 . When they shall enter into the joy of their Lord it shall be what the joys of this world never could be everlasting joy, without mixture, interruption, or period. It shall not only fill their hearts, to their own perfect and perpetual satisfaction, but it shall be upon their heads, as an ornament of grace and a crown of glory, as a garland worn in token of victory. Their joy shall be visible, and no longer a secret thing, as it is here in this world; it shall be proclaimed, to the glory of God and their mutual encouragement. They shall then obtain the joy and gladness which they could never expect on this side heaven; and sorrow and sighing shall flee away for ever, as the shadows of the night before the rising sun. Thus these prophecies, which relate to the Assyrian invasion, conclude, for the support of the people of God under that calamity, and to direct their joy, in their deliverance from it, to something higher. Our joyful hopes and prospects of eternal life should swallow up both all the sorrows and all the joys of this present time.

4. fearful-- "hasty," Margin; that is, with a heart fluttered with agitation.

with-- the Hebrew is more forcible than the English Version: "God will come, vengeance! even God, a recompense!" The sense is the same.

5-6. Language figuratively, descriptive of the joy felt at the deliverance from Assyria and Babylon; literally, true of the antitypical times of Messiah and His miracles (see Margin references, Mt 11:5 ; Lu 7:2 ; 2Jo 5, 8; Ac 3:2 ).

7. parched ground-- rather, "the mirage (Hebrew, Sharab, 'the sun's heat') shall become a (real) lake." The sun's rays refracted on the glowing sands at midday give the appearance of a lake of water and often deceive the thirsty traveller (compare Jr 2:13 ; Is 41:18 ).

dragons-- rather, "jackals."

each-- namely, jackal.

grass-- rather, "a dwelling or receptacle (answering to the previous habitation) for reeds," &c. (which only grow where there is water, Job 8:11 ). Where once there was no water, water shall abound.

(ver. 6). My brethren, we have a great God; let us bless His holy Name, that He hath deigned to make us His possession. As yet thou seest not God; thou canst not fully love what as yet thou seest not. All that thou seest, He hath made. Thou admirest the world; why not the Maker of the world? Thou lookest up to the heavens, and art amazed: thou considerest the whole earth, and tremblest; when canst thou contain in thy thought the vastness of the sea? Look at the countless number of the stars, look at all the many kind of seeds, all the different sorts of animals, all that swimmeth in the water, creepeth on the earth, flieth in the sky, hovereth in the air; how great are all these, how beautiful, how fair, how amazing! Behold, He who made all these, is thy God. Put thy hope in Him, that thou mayest be happy. "His hope is in the Lord his God." Observe, my brethren, the mighty God, the good God, who maketh all these things....If he mentioned these things only, perhaps thou wouldest answer me, "God, who made heaven and earth and sea, is a great God: but doth He think of me?" It would be said to thee, "He made thee." How so? am I heaven, or am I earth, or am I sea? Surely it is plain; I am neither heaven, nor earth, nor sea: yet I am on earth. At least thou grantest me this, that thou art on earth. Hear then, that God made not only heaven and earth and sea: for He "made heaven and earth and sea, and all that is in them." If then He made all that is in them, He made thee also. It is too little to say, thee; the sparrow, the locust, the worm, none of these did He not make, and He careth for all. His care refers not to His commandment, for this commandment He gave to man alone....As regards then the tenor of the commandment, "God doth not take care for oxen:" as regards His providential care of the universe, whereby He created all things, and ruleth the world, "Thou, Lord, shalt save both man and beast." Here perhaps some one may say to me, "God careth not for oxen," comes from the New Testament: "Thou, Lord, shalt save both man and beast," is from the Old Testament. There are some who find fault and say, that these two Testaments agree not with one another....Let us hear the Lord Himself, the Chief and Master of the Apostles: "Consider," saith He, "the fowls of the air; they sow not, neither do they reap, nor gather into barns, and your heavenly Father feedeth them." Therefore even beside men, these animals are objects of care to God, to be fed, not to receive a law. As far then as regards giving a law, "God careth not for oxen:" as regards creating, feeding, governing, ruling, all things have to do with God. "Are not two sparrows sold for one farthing?" saith our Lord Jesus Christ, "and one of them shall not fall to the ground without the will of your Father: how much better are ye than they." Perhaps thou sayest, God counteth me not in this great multitude. There follows here a wondrous passage in the Gospel: "the hairs of your head are all numbered."

6. "Who keepeth truth for ever." What "truth for ever"? what "truth" doth He "keep," and wherein doth "He keep it for ever"? "Who executeth judgment for them that suffer wrong"

(ver. 7). He avengeth them that suffer wrong. There cometh at once to thee the voice of the Apostle: "now therefore there is altogether a fault among you, that ye go to law one with another: why do ye not rather suffer wrong?" He urged thee not to suffer annoyance, but to suffer wrong: for not every annoyance is wrong. For whatever thou sufferest lawfully is not a wrong; lest perchance thou shouldest say, I also am among those who have suffered wrong, for I have suffered such a thing in such a place, and such a thing for such a reason. Consider whether thou hast suffered a wrong. Robbers suffer many things, but they suffer no wrong. Wicked men, evil doers, house-breakers, adulterers, seducers, all these suffer many evils, yet is there no wrong. It is one thing to suffer wrong; it is another to suffer tribulation, or penalty, or annoyance, or punishment. Consider where thou art; see what thou hast done; see why thou art suffering; and then thou seest what thou art suffering. Right and wrong are contraries. Right is what is just. For not all that is called right, is right. What if a man lay down for you unjust right? nor indeed is it to be called right, if it is unjust. That is true right, which is also just. Consider what thou hast done, not what thou art suffering. If thou hast done right, thou art suffering wrong; if thou hast done wrong, thou art suffering right....

7. "Who giveth food to the hungry." Behold, from thee I look for nothing: "God giveth food to the hungry." Who are "the hungry"? All. What is, all? To all things that have life, to all men He giveth food: doth He not reserve some food for His beloved? If they have another kind of hunger, they have also another kind of food. Let us first enquire what their hunger is, and then we shall find their food. "Blessed are they that hunger and thirst after righteousness, for they shall be filled." We ought to be God's hungry ones...."The Lord looseth them that are fettered; the Lord lifteth up them that are dashed down; the Lord maketh wise them that are blind"

(ver. 8). Perfectly hath he by this last sentence explained to us all the preceding ones: lest perchance, when he had said, "the Lord looseth them that are fettered," we should refer it to those fettered ones, who for some crime are bound in irons by their masters: and in that he said, "He lifteth up them that are dashed down," there should occur to our minds some one stumbling or falling, or thrown from a horse. There is another kind of fall, there are other kinds of fetters, just as there is other darkness and other light. Whereas he said, "He maketh the blind wise;" he would not say, He enlightened the blind, lest thou shouldest understand this also in reference to the flesh, as the man was enlightened by the Lord, when He anointed his eyes with clay made with spittle, and so healed him: that thou mightest not look for anything of this sort, when He is speaking of spiritual things, he pointeth to a sort of light of wisdom, wherewith the blind are enlightened. Therefore in the same way as the blind are enlightened with the light of wisdom, so are the fettered set free, and those who are dashed down are lifted up. Whereby then have we been fettered? whereby dashed down? Our body was once an ornament to us: now, we have sinned, and thereby have had fetters put on us. What are our fetters? Our mortality...."The Lord loveth the righteous." And who are the "righteous"? How far are they righteous now? Just as thou hast; "the Lord, guardeth proselytes"

(ver. 9). "Proselytes" are strangers. Every Church of the Gentiles is a stranger. For it cometh in to the Fathers, not sprung of their flesh, but their daughter by imitating them. Yet the Lord, not any man, guardeth them. "The orphan and widow He will take up." Let none think that He taketh up the orphan for his inheritance, or the widow for any business of hers. True, God doth help them; and in all the duties of the human race, he doeth a good work, who taketh care of an orphan, who abandoneth not a widow: but in a certain way we are all orphans, not because our Father is dead, but because He is absent. ...

8. "And the way of sinners He shall root out." What is, "the way of sinners"? To mock at these things which we say. "Who is an orphan, who a widow? What kingdom of heaven, what punishment of hell is there? These are fables of the Christians. To what I see, to that will I live: "let us eat and drink, for tomorrow we die." Beware lest such men persuade you of aught: let them not enter through your ears into your heart; let them find thorns in your ears: let him, who seeketh to enter thus, go away pierced: for "evil communications corrupt good manners." But here perhaps thou wilt say, "Wherefore then are they prosperous? Behold, they worship not God, and commit every kind of evil daily: yet they abound in those things, through want of which I toil." Be not envious against sinners. What they receive, thou seest; what is in store for them, seest thou not?...Wilt thou not believe even the Lord thy God, who saith, "Broad and spacious is the way that leadeth to destruction, and many there be that walk by it"? This "way the Lord will root out." And, when "the way of sinners" has been "rooted out," what remaineth for us? "Come, ye blessed of My father, enjoy the Kingdom;" "The Lord shall reign for ever"

(ver. 10). "O Sion, thy God" shall reign for ever; surely thy God will not reign without thee. "For generation and generation." He hath said it twice, because he could not say it for ever. And think not that eternity is bounded by finite words. The word eternity consists of four syllables; in itself it is without end. It could not be commended to thee, save thus, "for generation and generation." Too little hath he said: if he spoke it all day long, it were too narrow: if he spoke it all his life, must he not at length hold his peace? Love eternity: without end shalt thou reign, if Christ be thine End, with whom thou shalt reign for ever and ever. Amen.

Truth. Houbigant, "his truth," and promises. (Haydock) --- The disposition of Cyrus towards the Jews had changed, in consequence of some false insinuations of their enemies. --- Wrong. The Babylonians have been, and the Samaritans will be, punished. --- Fettered. We may hope to be freed from the dominion of the Persians. (Calmet)

Enlighteneth. Hebrew, "openeth the eyes." Septuagint, "gives wisdom to the blind." Many of these favours seem to be understood in a spiritual sense, and allude to the times of Christ, when these miracles were performed. (Berthier) (Isaias xxxv. 5., and Matthew xi. 5. (Calmet)

Strangers. He charges his people to be compassionate towards such, Exodus xxii. 21., and James i. 27. (Berthier) --- We have been captives, Psalm cxii. 9. --- Sinners, who have calumniated us, ver. 7. (Calmet)

Sion. Figure of the true Church. God is now more attached to Sion than to any other place. (Berthier) --- He lives for ever, and therefore alone deserves our confidence. (Calmet) --- Generation. Hebrew adds, "Alleluia," which we have in the next title, as the psalm also begins with the same word. (Haydock)

5 Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God: 6 Which made heaven, and earth, the sea, and all that therein is: which keepeth truth for ever: 7 Which executeth judgment for the oppressed: which giveth food to the hungry. The Lord looseth the prisoners: 8 The Lord openeth the eyes of the blind: the Lord raiseth them that are bowed down: the Lord loveth the righteous: 9 The Lord preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down. 10 The Lord shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the Lord .

The psalmist, having cautioned us not to trust in princes (because, if we do, we shall be miserably disappointed), here encourages us to put our confidence in God, because, if we do so, we shall be happily secured: Happy is he that has the God of Jacob for his help, that has an interest in his attributes and promises, and has them engaged for him, and whose hope is in the Lord his God.

I. Let us take a view of the character here given of those whom God will uphold. Those shall have God for their help, 1. Who take him for their God, and serve and worship him accordingly. 2. Who have their hope in him, and live a life of dependence upon him, who have good thoughts of him, and encourage themselves in him, when all other supports fail. Every believer may look upon him as the God of Jacob, of the church in general, and therefore may expect relief from him, in reference to public distresses, and as his God in particular, and therefore may depend upon him in all personal wants and straits. We must hope, (1.) In the providence of God for all the good things we need, which relate to the life that now is. (2.) In the grace of Christ for all the good things which relate to the life that is to come. To this especially the learned Dr. Hammond refers this and the following verses, looking upon the latter part of this psalm to have a most visible remarkable aspect towards the eternal Son of God in his incarnation. He quotes one of the rabbies, who says of v. 10 that it belongs to the days of the Messiah. And that it does so he thinks will appear by comparing v. 7, 8 , with the characters Christ gives of the Messiah ( Matt. xi. 5, 6 ), The blind receive their sight, the lame walk; and the closing words there, Blessed is he whosoever shall not be offended in me, he thinks may very well be supposed to refer to v. 5 . Happy is the man that hopes in the Lord his God, and who is not offended in him.

II. Let us take a view of the great encouragements here given us to hope in the Lord our God. 1. He is the Maker of the world, and therefore has all power in himself, and the command of the powers of all the creatures, which, being derived from him, depend upon him ( v. 6 ): He made heaven and earth, the sea, and all that in them is, and therefore his arm is not shortened, that it cannot save. It is very applicable to Christ, by whom God made the world, and without whom was not any thing made that was made. It is a great support to faith that the Redeemer of the world is the same that was the Creator of it, and therefore has a good-will to it, a perfect knowledge of its case, and power to help it. 2. He is a God of inviolable fidelity. We may venture to take God's word, for he keepeth truth for ever, and therefore no word of his shall fall to the ground; it is true from the beginning, and therefore true to the end. Our Lord Jesus is the Amen, the faithful witness, as well as the beginning, the author and principle, of the creation of God, Rev. iii. 14 . The keeping of God's truth for ever is committed to him, for all the promises are in him yea and amen. 3. He is the patron of injured innocency: He pleads the cause of the oppressed, and (as we read it) he executes judgment for them. He often does it in his providence, giving redress to those that suffer wrong and clearing up their integrity. He will do it in the judgment of the great day. The Messiah came to rescue the children of men out of the hands of Satan the great oppressor, and, all judgment being committed to him, the executing of judgment upon persecutors is so among the rest, Jude 15 . 4. He is a bountiful benefactor to the necessitous: He gives food to the hungry; so God does in an ordinary way for the answering of the cravings of nature; so he has done sometimes in an extraordinary way, as when ravens fed Elijah; so Christ did more than once when he fed thousands miraculously with that which was intended but for one meal or two for his own family. This encourages us to hope in him as the nourisher of our souls with the bread of life. 5. He is the author of liberty to those that were bound: The Lord looseth the prisoners. He brought Israel out of the house of bondage in Egypt and afterwards in Babylon. The miracles Christ wrought, in making the dumb to speak and the deaf to hear with that one word, Ephphatha—Be opened, his cleansing lepers, and so discharging them from their confinements, and his raising the dead out of their graves, may all be included in this one of loosing the prisoners; and we may take encouragement from those to hope in him for that spiritual liberty which he came to proclaim, Isa. lxi. 1, 2 . 6. He gives sight to those that have been long deprived of it; The Lord can open the eyes of the blind, and has often given to his afflicted people to see that comfort which before they were not aware of; witness Gen. xxi. 19 , and the prophet's servant, 2 Kings vi. 17 . But this has special reference to Christ; for since the world began was it not heard that any man opened the eyes of one that was born blind till Christ did it ( John ix. 32 ) and thereby encouraged us to hope in him for spiritual illumination. 7. He sets that straight which was crooked, and makes those easy that were pained and ready to sink: He raises those that are bowed down, by comforting and supporting them under their burdens, and, in due time, removing their burdens. This was literally performed by Christ when he made a poor woman straight that had been bowed together, and could in no wise lift up herself ( Luke xiii. 12 ); and he still does it by his grace, giving rest to those that were weary and heavily laden, and raising up with his comforts those that were humbled and cast down by convictions. 8. He has a constant kindness for all good people: The Lord loveth the righteous, and they may with the more confidence depend upon his power when they are sure of his good-will. Our Lord Jesus showed his love to the righteous by fulfilling all righteousness. 9. He has a tender concern for those that stand in special need of his care: The Lord preserves the strangers. It ought not to pass without remark that the name of Jehovah is repeated here five times in five lines, to intimate that it is an almighty power (that of Jehovah) that is engaged and exerted for the relief of the oppressed, and that it is as much the glory of God to succour those that are in misery as it is to ride on the heavens by his name Jah, Ps. lxviii. 4 . (1.) Strangers are exposed, and are commonly destitute of friends, but the Lord preserves them, that they be not run down and ruined. Many a poor stranger has found the benefit of the divine protection and been kept alive by it. (2.) Widows and fatherless children, that have lost the head of the family, who took care of the affairs of it, often fall into the hands of those that make a prey of them, that will not do them justice, nay, that will do them injustice; but the Lord relieveth them, and raiseth up friends for them. See Exod. xxii. 22, 23 . Our Lord Jesus came into the world to help the helpless, to receive Gentiles, strangers, into his kingdom, and that with him poor sinners, that are as fatherless, may find mercy, Hos. xiv. 3 . 10. He will appear for the destruction of all those that oppose his kingdom and oppress the faithful subjects of it: The way of the wicked he turns upside down, and therefore let us hope in him, and not be afraid of the fury of the oppressor, as though he were ready to destroy. It is the glory of the Messiah that he will subvert all the counsels of hell and earth that militate against his church, so that, having him for us, we need not fear any thing that can be done against us. 11. His kingdom shall continue through all the revolutions of time, to the utmost ages of eternity, v. 10 . Let this encourage us to trust in God at all times that the Lord shall reign for ever, in spite of all the malignity of the powers of darkness, even thy God, O Zion! unto all generations. Christ is set King on the holy hill of Zion, and his kingdom shall continue in an endless glory. It cannot be destroyed by an invader; it shall not be left to a successor, either to a succeeding monarch or a succeeding monarchy, but it shall stand for ever. It is matter of unspeakable comfort that the Lord reigns as Zion's God, as Zion's king, that the Messiah is head over all things to the church, and will be so while the world stands.

With respect of persons. This partial respect of persons is several times condemned both in the Old and New Testament. St. James here speaks of it as it was committed in the assemblies, by which many understand the meetings of Christians, in[1] synagogues and places where they celebrated the divine service, or met to keep the charitable feast, called Agape. Others expound it of meetings where causes were judged. If it be meant of Church meetings, the apostle might have even greater reason to condemn such a partiality at that time than at present; for when the poorer sort of people, of which was the greatest number of converts, saw themselves so neglected and despised, and any rich man when he came thither so caressed and honoured, this might prove a discouragement to the meaner sort of people, and an obstacle to their conversion. But if we expound it of meetings where causes were judged betwixt the rich and others of a lower condition, (which exposition the text seems to favour) the fault might be still greater, when the judges gave sentence in favour of great and rich men, biassed thereunto by the unjust regard they had for men rich and powerful. This was a transgression of the law: (Leviticus xix. 15.) Respect not the person of the poor, nor honour the countenance of the mighty. But judge thy neighbour according to justice. See also Deuteronomy i. 17. (Witham) --- Respect, &c. The meaning is, that in matters relating to faith, the administering of the sacraments and other spiritual functions in God's Church, there should be no respect of persons: but that the souls of the poor should be as much regarded as those of the rich. ([Deuteronomy?] Chap. i. 17) (Challoner)

In conventum vestrum, Greek: eis ten sunagogen umon. Synagogue is also taken for a meeting of kings, judges, &c. See Matthew x. 17.

Are become judges of (or with ) unjust thoughts,[2] when against justice you favour the rich. Or, if in Church assemblies you discover a wrong and partial judgment in you minds and thoughts, by the high value and esteem you shew to the rich on account of their riches, and the contempt you have of poverty and of the poor, when they are perhaps more deserving in the sight of God, who hath chosen them who are rich in faith, whom he hath made his adoptive children, and heirs of his kingdom. These are much the greater riches: this is a dignity far surpassing that of the greatest king or emperor. And you have less reason to shew such distinguishing marks of honour and esteem for the rich of this world, since it is they who by might and violence oppress you, draw you to judgment-seats: and they are less worthy of your honour and esteem, when by their scandalous behaviour they blaspheme, or cause to be blasphemed and ill-spoken of, the good and holy name of God, which is invoked upon you. (Witham)

Judices cogitationum iniquarum: it is the same in the Greek, Greek: kritai dialogismon poneron: the sense is, Judices inique cogitantes.

1 My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. 2 For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; 3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: 4 Are ye not then partial in yourselves, and are become judges of evil thoughts? 5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? 6 But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats? 7 Do not they blaspheme that worthy name by the which ye are called?

The apostle is here reproving a very corrupt practice. He shows how much mischief there is in the sin of prosopolepsia — respect of persons, which seemed to be a very growing evil in the churches of Christ even in those early ages, and which, in these after-times, has sadly corrupted and divided Christian nations and societies. Here we have,

I. A caution against this sin laid down in general: My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons, v. 1 . Observe here, 1. The character of Christians fully implied: they are such as have the faith of our Lord Jesus Christ; they embrace it; they receive it; they govern themselves by it; they entertain the doctrine, and submit to the law and government, of Christ; they have it as a trust; they have it as a treasure. 2. How honorably James speaks of Jesus Christ; he calls him the Lord of glory; for he is the brightness of his Father's glory, and the express image of his person. 3. Christ's being the Lord of glory should teach us not to respect Christians for any thing so much as their relation and conformity to Christ. You who profess to believe the glory of our Lord Jesus Christ, which the poorest Christian shall partake of equally with the rich, and to which all worldly glory is but vanity, you should not make men's outward and worldly advantages the measure of your respect. In professing the faith of our Lord Jesus Christ, we should not show respect to men, so as to cloud or lessen the glory of our glorious Lord: how ever any may think of it, this is certainly a very heinous sin.

II. We have this sin described and cautioned against, by an instance or example of it ( v. 2, 3 ): For if there come into your assembly a man with a gold ring, &c. Assembly here is meant of those meetings which were appointed for deciding matters of difference among the members of the church, or for determining when censures should be passed upon any, and what those censures should be; therefore the Greek word here used, synagoge, signifies such an assembly as that in the Jewish synagogues, when they met to do justice. Maimonides says (as I find the passage quoted by Dr. Manton) "That is was expressly provided by the Jews' constitutions that, when a poor man and a rich plead together, the rich shall not be bidden to sit down and the poor stand, or sit in a worse place, but both sit or both stand alike." To this the phrases used by the apostle have a most plain reference, and therefore the assembly here spoken of must be some such as the synagogue-assemblies of the Jews were, when they met to hear causes and to execute justice: to these the arbitrations and censures of their Christian assemblies are compared. But we must be careful not to apply what is here said to the common assemblies for worship; for in these certainly there may be appointed different places of persons according to their rank and circumstances, without sin. Those do not understand the apostle who fix his severity here upon this practice; they do not consider the word judges (used in v. 4 ), nor what is said of their being convected as transgressors of the law, if they had such a respect of persons as is here spoken of, according to v. 9 . Thus, now put the case: " There comes into your assembly (when of the same nature with some of those at the synagogue) a man that is distinguished by his dress, and who makes a figure, and there comes in also a poor man in vile raiment, and you act partially, and determine wrong, merely because the one makes a better appearance, or is in better circumstances, than the other." Observe hence, 1. God has his remnant among all sorts of people, among those that wear soft and gay clothing, and among those that wear poor and vile raiment. 2. In matters of religion, rich and poor stand upon a level; no man's riches set him in the least nearer to God, nor does any man's poverty set him at a distance from God. With the Most High there is no respect of persons, and therefore in matters of conscience there should be none with us. 3. All undue honouring of worldly greatness and riches should especially be watched against in Christian societies. James does not here encourage rudeness or disorder. Civil respect must be paid, and some difference may be allowed in our carriage towards persons of different ranks; but this respect must never be such as to influence the proceedings of Christian societies in disposing of the offices of the church, or in passing the censures of the church, or in any thing that is purely a matter of religion; here we are to know no man after the flesh. It is the character of a citizen of Zion that in his eyes a vile person is contemned, but he honoureth those that fear the Lord. If a poor man be a good man, we must not value him a whit the less for his poverty; and, if a rich man be a bad man (though he may have both gay clothing and a gay profession), we must not value him any whit the more for his riches. 4. Of what importance it is to take care what rule we go by in judging of men; if we allow ourselves commonly to judge by outward appearance, this will too much influence our spirits and our conduct in religious assemblies. There is many a man, whose wickedness renders him vile and despicable, who yet makes a figure in the world; and, on the other hand, there is many a humble, heavenly, good Christian, who is clothed meanly; but neither should he nor his Christianity be thought the worse of on this account.

James illustrates "the perfect law of liberty" ( Jas 1:25 ) in one particular instance of a sin against it, concluding with a reference again to that law ( Jas 2:12 , 13 ).

1. brethren-- The equality of all Christians as "brethren," forms the groundwork of the admonition.

the faith of ... Christ-- that is, the Christian faith. James grounds Christian practice on Christian faith.

the Lord of glory-- So 1Co 2:8 . As all believers, alike rich and poor, derive all their glory from their union with Him, "the Lord of glory," not from external advantages of worldly fortune, the sin in question is peculiarly inconsistent with His "faith." Bengel, making no ellipsis of "the Lord," explains "glory" as in apposition with Christ who is THE GLORY ( Lu 2:32 ); the true Shekinah glory of the temple ( Ro 9:4 ). English Version is simpler. The glory of Christ resting on the poor believer should make him be regarded as highly by "brethren" as his richer brother; nay, more so, if the poor believer has more of Christ's spirit than the rich brother.

with respect of persons-- literally, "in respectings of persons"; "in" the practice of partial preferences of persons in various ways and on various occasions.

2-3. "If there chance to have come" [Alford].

assembly-- literally, "synagogue"; this, the latest honorable use, and the only Christian use of the term in the New Testament, occurs in James's Epistle, the apostle who maintained to the latest possible moment the bonds between the Jewish synagogue and the Christian Church. Soon the continued resistance of the truth by the Jews led Christians to leave the term to them exclusively ( Re 3:9 ). The "synagogue" implies a mere assembly or congregation not necessarily united by any common tie. "Church," a people bound together by mutual ties and laws, though often it may happen that the members are not assembled [Trench and Vitringa]. Partly from James' Hebrew tendencies, partly from the Jewish Christian churches retaining most of the Jewish forms, this term "synagogue" is used here instead of the Christian term "Church" (ecclesia, derived from a root, "called out," implying the union of its members in spiritual bonds, independent of space, and called out into separation from the world); an undesigned coincidence and mark of truth. The people in the Jewish synagogue sat according to their rank, those of the same trade together. The introduction of this custom into Jewish Christian places of worship is here reprobated by James. Christian churches were built like the synagogues, the holy table in the east end of the former, as the ark was in the latter; the desk and pulpit were the chief articles of furniture in both alike. This shows the error of comparing the Church to the temple, and the ministry to the priesthood; the temple is represented by the whole body of worshippers; the church building was formed on the model of the synagogue. See Vitringa [Synagogue and Temple].

goodly apparel ... gay clothing-- As the Greek, is the same in both, translate both alike, "gay," or "splendid clothing."

4. Are ye not ... partial-- literally, "Have ye not made distinctions" or "differences" (so as to prefer one to another)? So in Jude 22.

in yourselves-- in your minds, that is, according to your carnal inclination [Grotius].

are become judges of evil thoughts-- The Greek words for "judges" and for "partial," are akin in sound and meaning. A similar translation ought therefore to be given to both. Thus, either for "judges," &c. translate, "distinguishers of (that is, according to your) evil thoughts"; or, do ye not partially judge between men, and are become evilly-thinking judges ( Mr 7:21 )? The "evil thoughts" are in the judges themselves; as in Lu 18:6 , the Greek, "judge of injustice," is translated, "unjust judge." Alford and Wahl translate, "Did ye not doubt" (respecting your faith, which is inconsistent with the distinctions made by you between rich and poor)? For the Greek constantly means "doubt" in all the New Testament. So in Jas 1:6 , "wavering." Mt 21:21 ; Ac 10:20 ; Ro 4:20 , "staggered not." The same play on the same kindred words occurs in the Greek of Ro 14:10 , 23 , "judge ... doubteth." The same blame of being a judge, when one ought to be an obeyer, of the law is found in Jas 4:11 .

5. Hearken-- James brings to trial the self-constituted "judges" ( Jas 2:4 ).

poor of this world-- The best manuscripts read, "those poor in respect to the world." In contrast to "the rich in this world" ( 1Ti 6:17 ). Not of course all the poor; but the poor, as a class, furnish more believers than the rich as a class. The rich, if a believer, renounces riches as his portion; the poor, if an unbeliever, neglects that which is the peculiar advantage of poverty ( Mt 5:3 ; 1Co 1:26 , 27, 28).

rich in faith-- Their riches consist in faith. Lu 12:21 , "rich toward God." 1Ti 6:18 , "rich in good works" ( Re 2:9 ; compare 2Co 8:9 ). Christ's poverty is the source of the believer's riches.

kingdom ... promised-- ( Lu 12:32 ; 1Co 2:9 ; 2Ti 4:8 ).

CHAPTER 7

1 The Pharisees find fault at the disciples for eating with unwashen hands. 8 They break the commandment of God by the traditions of men. 14 Meat defileth not the man. 24 He healeth the Syrophenician woman's daughter of an unclean spirit, 31 and one that was deaf, and stammered in his speech.

Ver. 2. To eat with common, that is, with unwashen hands. Hands unwashed were called common, because unclean and profane things were common to both Jews and Gentiles, to clean and unclean persons alike.

Observe, the Apostles were not so boorish as not to wash their hands before dining or supping, which even husbandmen and artisans do before meals; but they abstained from the ceremonial, or rather the superstitious washing of the Pharisees, which they scrupulously observed from the tradition of their ancestors.

Ver. 3. Often washing: Syr. betilarth, i.e., diligently or carefully; Gr. πυγμη̃, zealously; Heb. caph el cabh, i.e., hand to hand, namely, by constant rubbing, as they do who wish to cleanse defiled hands.

Ver. 4. From the market. Because in the market are all kinds, both of persons and things, clean and unclean, by coming in contact with which they feared they had incurred pollution, and so they thought they could not cleanse themselves from such contamination except by washing, not their hands only, but their whole body. Whence it follows:

Unless they be baptized, i.e., unless they immerse and wash their whole body, as the Jews do frequently, even at the present time. For to be baptized is more than to wash the hands. Because, therefore, by conversing with and touching Gentiles in the market they were compelled to handle some things that were unclean, they washed themselves all over when they came home.

Of pots: Gr. ξεστω̃ν, i.e., of wine-drinking vessels. The Syriac has ænophororun, vessels in which wine is carried. Vatablus understands wooden vessels, which were turned and polished, or ornamented with carving.

And beds: on which they reclined at table.

Ver. 15. Make a man common (Vulg.), i.e., defile him, as some MSS. read.

Ver. 19. Because it entereth not into his heart, i.e., into his soul, and cannot therefore defile it. But goeth into the belly, where the purer portion of the food, being separated, proceeds to the liver and heart; but that which is impure and feculent into the draught, by its going forth, purging, i.e., leaving pure all meats. For in that it, the impure, goeth away, it cleanses and purifies the remainder of the food.

Ver. 26. A Gentile: Gr. έλλήνις, i.e., a Grecian woman, for where the Greeks bore sway, all Gentiles were called Greeks. Hence the expression in the first chapter of the Epistle to the Romans, "The Jew first, and also the Greek" i.e., the Gentile.

A Syrophonician, i.e., belonging to that part of Phœnicia which looks towards Syria.

Ver. 32. And dumb: Gr. μογιλάλον, i.e., speaking with difficulty or an impediment, stammering. For when he was healed by Christ he spake right, i.e., freely, as it is in the 35th verse. He was not, therefore, entirely dumb, as they are who are born deaf. These are called in Greek άλαλοι.

Ver. 33. And spitting, He touched his tongue. Christ wrought harmoniously, as though by His healing saliva He would moisten and loosen the dumb mouth, which was bound through drought.

Now He spat not upon the mouth of the mute, but upon His own finger, and by means of His finger applied the saliva to the mouth of the mute, as may be gathered from the Greek. This was required by propriety and decorum. Moreover, when Christ opened the ears and unloosed the tongue of the body, He opened also the ears and tongue of the soul, that they might listen to His inspiration, and believe that He was the Messiah, and that they might ask and obtain of Him pardon of their sins.

Tropologically: Every one ought to seek the same thing, and say with the Psalmist, "0 Lord, open Thou my lips, and my mouth shall show forth Thy praise" (Psa_51:17). We ought to do the same as regards our ears, that we may be able to sing aloud with Isaiah (Isa_1:4), "The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: He wakeneth morning by morning, He wakeneth mine ear to hear as the learned." Now this is done when He Himself with His own Finger, that is, the Holy Ghost (for He is "the Finger of God," Exod. viii. 19), and the spittle of Heavenly Wisdom, which is He Himself proceeding forth from the mouth of the Most High, touches the tongue of the soul.

Ver. 34. And looking up to heaven (because from thence come words to the dumb, hearing to the deaf, healing for all infirmities, says Bede), He groaned; both because He sympathised with the misery of the deaf and dumb man, as because in groaning He prayed and obtained healing for him from God.

Ephpheta, which is, Be thou opened, ie., which so signifies. "Where," says Bede, "the two natures of the one and the same Mediator between God and man are plainly set forth. For, looking up to heaven as man, He groaned, being about to pray to God; presently by a single word, as having the power of Divine Majesty, He healed." For we all have eyes, but the blind have theirs shut and closed, which in the Syriac idiom are elegantly said to be opened when their shutters are unclosed, as Angelus Caninius says (in Nom. Heb. c. 10). Moreover, the Heb. patach signifies to open. From whence is the imperative passive, or Niphal, hippateach, by crasis hippatach, for which the Syrians use Ephpheta, be open.

Ver. 36. He charged them that they should tell no man. This was not properly a command, involving a fault if disobeyed, but merely a token of urbanity and modesty, that, indeed, He might signify He would not make a parade of His miracles, or by their means obtain the vain glory of men. Wherefore they did not commit sin who nevertheless divulged them. Wherefore it follows, the more He charged them, so much the more a great deal did they publish it. "We are taught by this," says Theophylact, "that when we confer benefits we should not seek for applause therefrom; but when we have received benefits we should praise our benefactors, even though they are unwilling to be praised." And S. Augustine says, "By His prohibition the Lord wished to teach us how very fervently they ought to preach to whom He has given a command to preach, when they who were commanded to be silent could not hold their peace"

Ver. 37. He hath done all things well: Gr. καλω̃ς, i.e., beautifully, becomingly, harmoniously. Christ did nothing which the Pharisees or such like fault-finders could justly blame. Again, the Heb. for well is heteb, i.e., beneficently, because He gave hearing to the deaf, speech to the dumb. Indeed, Christ's whole life was one continuous beneficence. (Top)

And again, departing from the coasts of Tyre and Sidon, He came unto the sea of Galilee, through the midst of the coasts of Decapolis.32. And they bring unto Him one that was deaf, and had an impediment in his speech; and they beseech him to put His hand upon him.33. And He took him aside from the multitude, and put His fingers into his ears, and He spit, and touched His tongue;34. And looking up to heaven, He sighed, and saith unto him, "Ephphatha," that is, "Be opened."35. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain.36. And He charged them that they should tell no man: but the more He charged them, so much the more a great deal they published it;37. And were beyond measure astonished, saying, "He hath done all things well: he maketh both the deaf to hear, and the dumb to speak."

The Lord did not wish to stay in the parts of the Gentiles, lest He should give the Jews occasion to say, that they esteemed Him a transgressor of the law, because He held communion with the Gentiles, and therefore He immediately returns.

Wherefore it is said, "And again departing from the coasts of Tyre, He came through Sidon, to the sea of Galilee, through the midst of the borders of Decapolis."

Decapolis is a region of ten cities, across the Jordan, to the east, over against Galilee (ed. note: It appears, however, from Reland, Pales. v.1, p198, that a portion of Decapolis, including its metropolis, Scythopolis, was on this side Jordan, and therefore this text of St. Mark may be taken literally.) When therefore it is said that the Lord came to the sea of Galilee, through the midst of the borders of Decapolis, it does not mean that He entered the confines of Decapolis themselves; for He is not said to have crossed the sea, but rather to have come to the borders of the sea, and to have reached quite up to the place, which was opposite to the midst of the coasts of Decapolis, which were situated at a distance across the sea. It goes on, "And they bring Him one that was deaf and dumb, and they besought Him to lay hands upon him."

Which is rightly placed after the deliverance of one possessed with a devil, for such an instance of suffering came from the devil. There follows, "And He took him aside from the multitude, and put His fingers into his ears."

That He might shew that all the members of His sacred body are divine and holy, even the spittle which loosed the string of the tongue. For the spittle is only the superflous moisture of the body, but in the Lord, all things are divine. It goes on, "And looking up to heaven, He groaned, and saith unto him, Ephphatha, that is, Be opened."

He looked up to heaven, that He might teach us that thence is to be procured speech for the dumb, hearing for the deaf, health for all who are sick. And He sighed, not that it was necessary for Him to be any thing from His Father with groaning, for He, together with the Father, gives all things to them who ask, but that He might give us an example of sighing, when for our own errors and those of our neighbours, we invoke the guardianship of the Divine mercy.

, Vict. Ant. e Cat. in Marc.: He at the same time also groaned, as taking our cause upon Himself and pitying human nature, seeing the misery into which it had fallen.

But that which He says, "Ephphatha, that is, Be opened," belong properly to the ears, for the ears are to be opened for hearing, but the tongue to be loosed from the bonds of its impediment, that is may be able to speak.

Wherefore it goes on, "And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain."Where each nature of one and the same Christ is manifestly distinct, looking up indeed into Heaven as man, praying unto God, He groaned, but presently with one word, as being strong in the Divine Majesty, He healed. It goes on, "And He charged them that they should tell no man."

, Vict. Ant. e Cat. in Marc.: By which He has taught us not to boast in our powers, but in the cross and humiliation. He also bade them conceal the miracle, lest He should excite the Jews by envy to kill Him before the time.

A city, however, placed on a hill cannot be hid, and lowliness always comes before glory. Wherefore it goes on, "but the more He charged them, so much the more a great deal they published it."

By this we are taught, when we confer benefits on any, by no means to seek for applause and praise; but when we have received benefits, to proclaim and praise our benefactors, even though they be unwilling.

If however He, as one Who knew the present and the future wills of men, knew that they would proclaim Him the more in proportion as He forbade them, why did He give them this command? If it were not that He wished to prove to men who are idle, how much more joyfully, with how much greater obedience, they whom He commands to proclaim Him should preach, when they who were forbidden could not hold their peace.

From the preaching however of those who were healed by Christ, the wonder of the multitude, and their praise of the benefits of Christ, increased. Wherefore it goes on, "And they were beyond measure astonished, saying, He hath done all things well; he maketh the deaf to hear, and the dumb to speak."

Mystically, Tyre is interpreted, narrowness, and signifies Judaea, to which the Lord said, "For the bed is grown too narrow," [ Isa 28:20 ] and from which He turns Himself to the Gentiles. Sidon means, hunting, for our race is like an untamed beast, and "sea", which means a wavering inconstancy. Again, the Saviour comes to save the Gentiles in the midst of the coasts of Decapolis, which may be interpreted, as the commands of the Decalogue.

Further, the human race throughout its many members is reckoned as one man, eaten up by varying pestilence, in the first created man; it is blinded, that is, its eye is evil; it becomes deaf, when it listens to, and dumb when it speaks, evil. And they prayed Him to lay His hand upon him, because many just men, and patriarchs, wished and longed for the time when the Lord should come in the flesh.

Or he is deaf and dumb, who neither has ears to hear the words of God, nor opens his mouth to speak them, and such must be presented to the Lord for healing, by men who have already learned to hear and speak the divine oracles.

Further, he who obtains healing is always drawn aside from turbulent thoughts, disorderly actions, and incoherent speeches. And the fingers which are put into the ears are the words and the gifts of the Holy Ghost, of whom it is said, "This is the finger of God." [ Exo 8:19 ; Luk 11:20 ]

The spittle is heavenly wisdom, which loosens the sealed lips of the human race, so that it can say, I believe in God, the Father Almighty, and the rest of the Creed. "And looking up to heaven, he groaned," that is, He taught us to groan, and to raise up the treasures of our hearts to the heavens; because by the groaning of hearty compunction, the silly joy of the flesh is purged away. But the ears are opened to hymns, and songs, and psalms; and He looses the tongue, that it may pour forth the good word, which neither threats nor stripes can restrain.

Dumb.[2] The Greek signifies one that speaks little, or with difficulty. (Witham) --- The besought him. In the Greek it is, they beseech him, which agrees so well with they bring, that we have every reason to believe that this was the original reading.

Mutum, dumb; Greek, mogilalon, qui parum loquitur.

Ephphetha, a Syriac word. Jesus Christ, in the cure of this man, uses many and various actions; but as of their own nature there are no ways equal to such a cure, they shew: first, that the cure was miraculous; and secondly, the virtue, which his divinity communicated to his sacred body. (Bible de Vence) --- We must not suppose that our Saviour here groaned on account of any difficulty he experienced in working this miracle, but only from commiseration for the man, whom he was about to heal; as likewise to shew, how very difficult it the cure of those who are spiritually deaf and dumb by sin. He was affected in a similar manner when he raised Lazarus to life, to shew with what difficulty a man, dead and buried in sin by evil habits, can arise from that miserable state. (Denis the Carthusian)

31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32 And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; 34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. 36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; 37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak.

Our Lord Jesus seldom staid long in a place, for he knew where his work lay, and attended the changes of it. When he had cured the woman of Canaan's daughter, he had done what he had to do in that place, and therefore presently left those parts, and returned to the sea of Galilee, whereabout his usual residence was; yet he did not come directly thither, but fetched a compass through the midst of the coasts of Decapolis, which lay mostly on the other side Jordan; such long walks did our Lord Jesus take, when he went about doing good.

Now here we have the story of a cure that Christ wrought, which is not recorded by any other of the evangelists; it is of one that was deaf and dumb.

I. His case was sad, v. 32 . There were those that brought to him one that was deaf; some think, born deaf, and then he must be dumb of course; others think that by some distemper or disaster he was become deaf, or, at least, thick of hearing; and he had an impediment in his speech. He was mogilalos ; some think that he was quite dumb; others, that he could not speak but with great difficulty to himself, and so as scarcely to be understood by those that heard him. He was tongue-tied, so that he was perfectly unfit for conversation, and deprived both of the pleasure and of the profit of it; he had not the satisfaction either of hearing other people talk, or of telling his own mind. Let us take occasion from hence to give thanks to God for preserving to us the sense of hearing, especially that we may be capable of hearing the word of God; and the faculty of speech, especially that we may be capable of speaking God's praises; and let us look with compassion upon those that are deaf or dumb, and treat them with great tenderness. They that brought this poor man to Christ, besought him that he would put his hand upon him, as the prophets did upon those whom they blessed in the name of the Lord. It is not said, They besought him to cure him, but to put his hand upon him, to take cognizance of his case, and put forth his power to do to him as he pleased.

II. His cure was solemn, and some of the circumstances of it were singular.

1. Christ took him aside from the multitude, v. 33 . Ordinarily, he wrought his miracles publicly before all the people, to show that they would bear the strictest scrutiny and inspection; but this he did privately, to show that he did not seek his own glory, and to teach us to avoid every thing that savours of ostentation. Let us learn of Christ to be humble, and to do good where no eye sees, but his that is all eye.

2. He used more significant actions, in the doing of this cure, than usual. (1.) He put his fingers into his ears, as if he would syringe them, and fetch out that which stopped them up. (2.) He spit upon his own finger, and then touched his tongue, as if he would moisten his mouth, and so loosen that with which his tongue was tied; these were no causes that could in the least contribute to his cure, but only signs of the exerting of that power which Christ had in himself to cure him, for the encouraging of his faith, and theirs that brought him. The application was all from himself, it was his own fingers that he put into his ears, and his own spittle that he put upon his tongue; for he alone heals.

3. He looked up to heaven, to give his Father the praise of what he did; for he sought his praise, and did his will, and, as Mediator, acted in dependence on him, and with an eye to him. Thus he signified that it was by a divine power, a power her had as the Lord from heaven, and brought with him thence, that he did this; for the hearing ear and the seeing eye the Lord has made, and can remake even both of them. He also hereby directed his patient who could see, though he could not hear, to look up to heaven for relief. Moses with his stammering tongue is directed to look that way ( Exod. iv. 11 ); Who hath made man's mouth? Or who maketh the dumb or deaf, or the seeing or the blind? Have not I the Lord?

4. He sighed; not as if he found any difficulty in working this miracle, or obtaining power to do it from his father; but thus he expressed his pity for the miseries of human life, and his sympathy with the afflicted in their afflictions, as one that was himself touched with the feeling of their infirmities. And as to this man, he sighed, not because he was loth to do him this kindness, or did it with reluctancy; but because of the many temptations which he would be exposed to, and the sins he would be in danger of, the tongue-sins, after the restoring of his speech to him, which before he was free from. He had better be tongue-tied still, unless he have grace to keep his mouth as with a bridle, Ps. xxxix. 1 .

5. He said, Ephphatha; that is, Be opened. This was nothing that looked like spell or charm, such as they used, who had familiar spirits, who peeped and muttered, Isa. viii. 19 . Christ speaks as one having authority, and power went along with the word. Be opened, served both parts of the cure; "Let the ears be opened, let the lips be opened, let him hear and speak freely, and let the restraint be taken off;" and the effect was answerable ( v. 35 ); Straightway his ears were opened, and the string of his tongue was loosed, and all was well: and happy he who, as soon as he had his hearing and speech, had the blessed Jesus so near him to converse with.

Now this cure was, (1.) A proof of Christ's being the Messiah; for it was foretold that by his power the ears of the deaf should be unstopped, and the tongue of the dumb should be made to sing, Isa. xxxv. 5, 6 . (2.) It was a specimen of the operations of his gospel upon the minds of men. The great command of the gospel, and grace of Christ to poor sinners, is Ephphatha-Be opened. Grotius applies it thus, that the internal impediments of the mind are removed by the Spirit of Christ, as those bodily impediments were by the word of his power. He opens the heart, as he did Lydia's, and thereby opens the ear to receive the word of God, and opens the mouth in prayer and praises.

6. He ordered it to be kept very private, but it was made very public (1.) It was his humility, that he charged them they should tell no man, v. 36 . Most men will proclaim their own goodness, or, at least, desire that others should proclaim it; but Christ, though he was himself in no danger of being puffed up with it, knowing that we are, would thus set us an example of self-denial, as in other things, so especially in praise and applause. We should take pleasure in doing good, but not in its being known. (2.) It was their zeal, that, though he charged them to say nothing of it, yet they published it, before Christ would have had it published. But they meant honestly, and therefore it is to be reckoned rather an act of indiscretion than an act of disobedience, v. 36 . But they that told it, and they that heard it, were beyond measure astonished, hyperperissos — more than above measure; they were exceedingly affected with it, and this was said by every body, it was the common verdict, He hath done all things well ( v. 37 ); whereas there were those that hated and persecuted him as an evil-doer, they are ready to witness for him, not only that he has done no evil, but that he has done a great deal of good, and has done it well, modestly and humbly, and very devoutly, and all gratis, without money and without price, which added much to the lustre of his good works. He maketh both the deaf to hear, and the dumb to speak; and that is well, it is well for them, it is well for their relations, to whom they had been a burthen; and therefore they are inexcusable who speak ill of him.

31. And again, departing from the coasts of Tyre and Sidon, he came unto the Sea of Galilee-- or, according to what has very strong claims to be regarded as the true text here, "And again, departing from the coasts of Tyre, He came through Sidon to the Sea of Galilee." The manuscripts in favor of this reading, though not the most numerous, are weighty, while the versions agreeing with it are among the most ancient; and all the best critical editors and commentators adopt it. In this case we must understand that our Lord, having once gone out of the Holy Land the length of Tyre, proceeded as far north as Sidon, though without ministering, so far as appears, in those parts, and then bent His steps in a southeasterly direction. There is certainly a difficulty in the supposition of so long a detour without any missionary object: and some may think this sufficient to cast the balance in favor of the received reading. Be this as it may, on returning from these coasts of Tyre, He passed

through the midst of the coasts-- frontiers.

of Decapolis-- crossing the Jordan, therefore, and approaching the lake on its east side. Here Matthew, who omits the details of the cure of this deaf and dumb man, introduces some particulars, from which we learn that it was only one of a great number. "And Jesus," says that Evangelist ( Mt 15:29-31 ), "departed from thence, and came nigh unto the Sea of Galilee, and went up into a mountain"--the mountain range bounding the lake on the northeast, in Decapolis: "And great multitudes came unto Him, having with them lame, blind, dumb, maimed"--not "mutilated," which is but a secondary sense of the word, but "deformed"--"and many others, and cast them down at Jesus' feet; and He healed them: insomuch that the multitude [multitudes] wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see; and they glorified the God of Israel"--who after so long and dreary an absence of visible manifestation, had returned to bless His people as of old (compare Lu 7:16 ). Beyond this it is not clear from the Evangelist's language that the people saw into the claims of Jesus. Well, of these cases Mark here singles out one, whose cure had something peculiar in it.

32. And they bring unto him one that was deaf ... and they beseech him to put his hand upon him-- In their eagerness they appear to have been somewhat too officious. Though usually doing as here suggested, He will deal with this case in His own way.

33. And he took him aside from the multitude-- As in another case He "took the blind man by the hand and led him out of the town" ( Mr 8:23 ), probably to fix his undistracted attention on Himself, and, by means of certain actions He was about to do, to awaken and direct his attention to the proper source of relief.

and put his fingers into his ears-- As his indistinct articulation arose from his deafness, our Lord addresses Himself to this first. To the impotent man He said, "Wilt thou be made whole?" to the blind men, "What will ye that I shall do unto you?" and "Believe ye that I am able to do this?" ( Joh 5:6 ; Mt 20:32 ; 9:28 ). But as this patient could hear nothing, our Lord substitutes symbolical actions upon each of the organs affected.

and he spit and touched his tongue-- moistening the man's parched tongue with saliva from His own mouth, as if to lubricate the organ or facilitate its free motion; thus indicating the source of the healing virtue to be His own person. (For similar actions, see Mr 8:23 ; Joh 9:6 ).

34. And looking up to heaven-- ever acknowledging His Father, even while the healing was seen to flow from Himself (see on Joh 5:19 ).

he sighed-- "over the wreck," says Trench, "which sin had brought about, and the malice of the devil in deforming the fair features of God's original creation." But, we take it, there was a yet more painful impression of that "evil thing and bitter" whence all our ills have sprung, and which, when "Himself took our infirmities and bare our sicknesses" ( Mt 8:17 ), became mysteriously His own.

"In thought of these his brows benign,

Not even in healing, cloudless shine."

Keble

and saith unto him, Ephphatha, that is, Be opened-- Our Evangelist, as remarked on Mr 5:41 , loves to give such wonderful words just as they were spoken.

35. And straightway his ears were opened-- This is mentioned first as the source of the other derangement.

and the string of his tongue was loosed, and he spake plain-- The cure was thus alike instantaneous and perfect.

36. And he charged them that they should tell no man-- Into this very region He had sent the man out of whom had been cast the legion of devils, to proclaim "what the Lord had done for him" ( Mr 5:19 ). Now He will have them "tell no man." But in the former case there was no danger of obstructing His ministry by "blazing the matter" ( Mr 1:45 ), as He Himself had left the region; whereas now He was sojourning in it.

but the more he charged them, so much the more a great deal they published it-- They could not be restrained; nay, the prohibition seemed only to whet their determination to publish His fame.

37. And were beyond measure astonished, saying, He hath done all things well-- reminding us, says Trench, of the words of the first creation ( Ge 1:31 , Septuagint), upon which we are thus not unsuitably thrown back, for Christ's work is in the truest sense "a new creation,"