Saint Wenceslaus, Martyr/Saints Lawrence Ruiz and Companions, Martyrs

Lord. Many were converted in the days of Esther, (viii. 17.) and the Pharisees were eager to make proselytes in all parts, when Christ preached, Matthew xxiii. 15., and Acts ii. 11. Yet we must go to the Church to see this fully accomplished. (Calmet)

Ten men, &c. Many of the Gentiles became proselytes to the Jewish religion before Christ; but many more were converted to Christ by the apostles and other preachers of the Jewish nation. (Challoner) --- Skirt, or hem, by which the Jews were distinguished, Numbers xv. 38., and Matthew ix. 20. (Calmet)

18 And the word of the Lord of hosts came unto me, saying, 19 Thus saith the Lord of hosts; The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace. 20 Thus saith the Lord of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities: 21 And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord , and to seek the Lord of hosts: I will go also. 22 Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord . 23 Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.

These verses contain two precious promises, for the further encouragement of those pious Jews that were hearty in building the temple.

I. That a happy period should be put to their fasts, and there should be no more occasion for them, but they should be converted into thanksgiving days, v. 19 . This is a direct answer to the enquiry concerning their fasts, ch. vii. 3 . Those of them that fasted in hypocrisy had their doom in the foregoing chapter, but those that in sincerity humbled themselves before God, and sought his face, have here a comfortable assurance given them of a large share in the happy times approaching. The four yearly fasts which they had religiously observed should be to the house of Judah joy and gladness, and solemn feasts, and those cheerful ones. Note, Joyous times will come to the church after troublous times; if weeping endure for more than a night, and joy come not next morning, yet the morning will come that will introduce it at length. And, when God comes towards us in ways of mercy, we must meet him with joy and thankfulness; when God turns judgments into mercies we must turn fasts into festivals, and thus walk after the Lord. And those who sow in tears with Zion shall reap in joy with her; those who submit to the restraints of her solemn fasts while they continue shall share in the triumphs of her cheerful feasts when they come, Isa. lxvi. 10 . The inference from this promise is, " Therefore love the truth and peace; be faithful and honest in all your dealings, and let it be a pleasure to you to be so, though thereby you cut yourselves short of those gains which you see others get dishonestly; and, as much as in you lies, live peaceably with all men, and be in your element when you are in charity. Let the truths of God rule in your heads, and let the peace of God rule in your hearts."

II. That a great accession should be made to the church by the conversion of many foreigners, v. 20-23 . This was fulfilled but in part when, in the latter times of the Jewish church, there were abundance of proselytes from all the countries about, and some that lay very remote, who came yearly to worship at Jerusalem, which added very much both to the grandeur and wealth of that city, and contributed greatly to the making of it so considerable as it came to be before our Saviour's time, though now it was but just peeping out of its ruins. But it would be accomplished much more fully in the conversion of the Gentiles to the faith of Christ, and the incorporating of them with the believing Jews in one great body, under Christ the head, a mystery which is made manifest by the scriptures of the prophets ( Rom. xvi. 26 ), and by this among the rest, which makes it strange that when it was accomplished it was so great a surprise and stumbling-block to the Jews. Observe,

1. Who they are that shall be added to the church— people, and the inhabitants of many cities ( v. 20 ); not only a few ignorant country people that may be easily imposed upon, or some idle people that have nothing else to do, but intelligent inquisitive citizens, men of business and acquaintance with the world, shall embrace the gospel of Christ; yea, many people and strong nations ( v. 22 ), some of all languages, v. 23 . By this it appears that they are brought into the church, not by human persuasion, for they are of different languages, not by external force, for they are strong nations, able to have kept their ground if they had been so attacked, but purely by the effectual working of divine truth and grace. Note, God has his remnant in all parts; and in the general assembly of the church of the first-born some will be found out of all nations and kindreds, Rev. vii. 9 .

2. How their accession to the church is described: They shall come to pray before the Lord and to seek the Lord of hosts ( v. 21 ); and, to show that this is the main matter in which their conversion consists, it is repeated ( v. 22 ): They shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. No mention is made of their offering sacrifices, not only because these were not expected from the proselytes of the gate, but because, when the Gentiles should be brought in, sacrifice and offering should be quite abolished. See who are to be accounted converts to God and members of the church: and all that are converts to God are members of the church. (1.) They are such as seek the Lord of hosts, such as enquire for God their Maker, covet and court his favour, and are truly desirous to know his mind and will and sincerely devoted to his honour and glory. This is the generation of those that seek him. (2.) They are such as pray before the Lord, —such as make conscience, and make a business, of the duty of prayer,—such as dare not, would not, for all the world, live without it,—such as by prayer pay their homage to God, own their dependence upon him, maintain their communion with him, and fetch in mercy and grace from him. (3.) They are such as herein have an eye to the divine revelation and institution, which is signified by their doing this in Jerusalem, the place which God had chosen, where his word was, where his temple was, which was a type of Christ and his mediation, which all faithful worshippers will have a believing regard to.

3. How unanimous they shall be in their accession to the church, and how zealous in exciting one another to it ( v. 21 ): The inhabitants of one city shall go to another, as formerly when they went up from all parts of the country to worship at the yearly feasts; and they shall say, Let us go speedily to pray before the Lord; I will go also. This intimates, (1.) That those who are brought into an acquaintance with Christ themselves should do all they can to bring others acquainted with him; thus Andrew invited Peter to Christ and Philip invited Nathanael. True grace hates monopolies. (2.) That those who are duly sensible of their need of Christ, and of the favour of God through him, will stir up themselves and others without delay to hasten to him: " Let us go speedily to pray; it is for our lives, and the lives of our souls, that we are to petition, and therefore it concerns us to lose no time; in a matter of such moment delays are dangerous." (3.) That our communion with God is very much assisted and furthered by the communion of saints. It is pleasant to go to the house of God in company ( Ps. lv. 14 ), with the multitude ( Ps. xlii. 4 ), and it is of good use to those that do so to excite one another to go speedily and lose no time; we should be glad when it is said to us, Let us go, Ps. cxxii. 1 . As iron sharpens iron, so may good men sharpen the countenances and spirits one of another in that which is good. (4.) That those who stir up others to that which is good must take heed that they do not turn off, or tire, or draw back themselves; he that says, Let us go, says, I will go also. What good we put others upon doing we must see to it that we do ourselves, else we shall be judged out of our own mouths. Not, "Do you go, and I will stay at home;" but, "Do you go, and I will go with you." "A singular pattern (says Mr. Pemble) of zealous charity, that neither leaves others behind nor turns others before it."

4. Upon what inducement they shall join themselves to the church, not for the church's sake, but for his sake who dwells in it ( v. 23 ): Ten men of different nations and languages shall take hold of the skirt of him that is a Jew, begging of him not to outgo them, but to take them along with him. This intimates the great honour they have for a Jew, as one of the chosen people of God, and therefore well worthy their acquaintance; they cannot all come to take him by the hand, or embrace him in their arms, but are ambitious to take hold of the skirt of his robe, to touch the hem of his garment, saying, We will go with you, for we have heard that God is with you. The gospel was preached to the Jews first (for of that nation the apostles were) and by them it was carried to the Gentiles. St. Paul was a Jew whose skirt many took hold of when they welcomed him as an angel of God, and begged him to take them along with him to Christ; thus the Greeks took hold of Philip's skirt, saying, Sir, we would see Jesus, John xii. 21 . Note, It is the privilege of the saints that they have God with them, have him among them—the knowledge, and fear, and worship of him; they have his favour and gracious presence, and this should invite us into communion with them. It is good being with those who have God with them, and those who join themselves to the Lord must join themselves to his disciples; if we take God for our God, we must take his people for our people, cast in our lot among them, and be willing to take our lot with them.

20. ( Is 2:3 ; Mi 4:2 ).

Thus saith the Lord of hosts-- a preface needed to assure the Jews, now disheartened by the perils surrounding them, and by the humble aspect of the temple. "Unlikely as what follows may seem to you, Jehovah of hosts, boundless in resources, saith it, therefore it shall be so." Just before Christ's coming, a feeling grew up among the heathen of the unsatisfactoriness of their systems of religion and philosophy; this disposed them favorably towards the religion of the Jew, so that proselytes embraced the worship of Jehovah from various parts of Asia; these again were predisposed to embrace Christianity when it was preached to them (Ac 2:9-12, 41). But the full accomplishment of the conversion of the Gentiles foretold here is reserved till "Jerusalem" ( Zec 8:22 ) becomes the center of Christianized Jewry ( Ro 11:12 , 15 ).

21. Let us ... I-- manifesting zeal and love: converted themselves, they seek the conversion of others ( So 1:4 ). To exhortation in general ("Let us go"), they add individual example ("I will go"). Or, the change from plural to singular implies that the general consent in religious earnestness leads each individual to decide for God.

go speedily-- literally, "go, going"; implying intense earnestness.

pray-- Hebrew, "entreat the face" ( Zec 7:2 ); entreat His favor and grace.

22. many ... strong nations ... in Jerusalem-- In contrast to the few and weak Jews now building the temple and city, then such shall be their influence that many and strong nations shall come to worship Jehovah their God in Jerusalem ( Is 60:3 ; 66:23 ).

23. ten-- a definite number for an indefinite. So in Le 22:26 ; Nu 14:22 .

of all languages of the nations-- that is, of nations of all languages (compare Is 66:18 ; Re 7:9 ).

take hold of the skirt-- a gesture of suppliant entreaty as to a superior. Compare Is 3:6 ; 4:1 , on a different occasion. The Gentiles shall eagerly seek to share the religious privileges of the Jew. The skirt with a fringe and blue ribbon upon it ( Nu 15:38 ; De 22:12 ) was a distinguishing badge of a Jew.

1. The Psalm which has just been sung is short, if we look to the number of its words, but of deep interest in its thoughts. ...The subject of song and praise in that Psalm is a city, whose citizens are we, as far as we are Christians: whence we are absent, as long as we are mortal: whither we are tending: through whose approaches, undiscoverable among the brakes and thorns that entangle them, the Sovereign of the city made Himself a path for us to reach it. Walking thus in Christ, and pilgrims till we arrive, and sighing as we long for a certain ineffable repose that dwells within that city, a repose of which it is promised, that "the eye of man hath never seen" such, "nor ear heard, nor hath it entered into his heart to conceive;" let us chant the song of a longing heart: for he who truly longs, thus sings within his soul, though his tongue be silent: he who does not, however he may resound in human ears, is voiceless to God. See what ardent lovers of that city were they by whom these words were composed, by whom they have been handed down to us; with how deep a feeling were they sung by those! A feeling that the love of that city created in them: that love the Spirit of God inspired; "the love of God," he saith, "shed abroad in our hearts by the Holy Ghost, which is given unto us." Fervent with this Spirit then, let us listen to what is said of that city.

2. "Her foundations are upon the holy hills"

(ver. 1). The Psalm had as yet said nothing of the city: it begins thus, and says, "Her foundations are upon the holy hills." Whose? There can be no doubt that foundations, especially among the hills, belong to some city. Thus filled with the Holy Spirit, and with many thoughts of love and longing for that city, as if after long internal meditation, that citizen bursts out, "Her foundations are upon the holy hills;" as if he had already said something concerning it. And how could he have said nothing on a subject, respecting which in his heart he had never been silent? For how could "her foundations" have been written, of which nothing had been said before? But, as I said, after long and silent travailing in contemplation of that city in his mind, crying to God, he bursts out into the ears of men thus: "Her foundations are upon the holy hills." And, supposing persons who heard to enquire of what city he spoke he adds, "the Lord loveth the gates of Sion." Behold, then, a city whose foundations are upon the holy hills, a city called Sion, whose gates the Lord loveth, as he adds, "above all the dwellings of Jacob." But what doth this mean, "her foundations on the holy hills"? What are the holy hills upon which this city is built? Another citizen tells us this more explicitly, the Apostle Paul: of this was the Prophet a citizen, of this the Apostle citizen: and they spoke to exhort the other citizens. But how are these, I mean the Prophets and Apostles, citizens? Perhaps in this sense; that they are themselves the hills, upon which are the foundations of this city, whose gates the Lord loveth. Let then another citizen state this clearly, that I may not seem to guess. Speaking to the Gentiles, and telling them how they were returning, and being, as it were, framed together into the holy structure, "built," he says, "upon the foundations of the Apostles and Prophets:" and because neither the Apostles nor Prophets, upon whom the foundations of that city rest, could stand by their own power, he adds, "Jesus Christ Himself being the head comer stone." That the Gentiles, therefore, might not think they had no relation to Sion: for Sion was a certain city of this world, which bore a typical resemblance as a shadow to that Sion of which he presently speaketh, that Heavenly Jerusalem, of which the Apostle saith, "which is the mother of us all;" they might not be said to bear no relation to Sion, on the ground that they did not belong to the Jewish people, he addresses them thus: "Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God, and are built upon the foundation of the Apostles and Prophets." Thou seest the structure of so great a city: yet whereon does all that edifice repose, where does it rest, that it may never fall? "Jesus Christ Himself," he saith, "being the head corner stone."

3. ...But that ye may know that Christ is at once the earliest and the highest foundation, the Apostle saith, "Other foundation can no man lay than is laid, which is Christ Jesus." How, then, are the Prophets and Apostles foundations, and yet Christ so, than whom nothing can be higher? How, think you, save that as He is openly styled, Saint of saints, so figuratively Foundation of foundations? Thus if thou art thinking of mysteries, Christ is the Saint of saints: if of a subject flock, the Shepherd of shepherds: if of a structure, the Pillar of pillars. In material edifices, the same stone cannot be above and below: if at the bottom, it cannot be at the top: and vice versa: for almost all bodies are liable to limitations in space: nor can they be everywhere or for ever; but as the Godhead is in every place, from every place symbols may be taken for It; and not being any of these things in external properties, It can be everything in figure. Is Christ a door, in the same sense as the doors we see made by carpenters? Surely not; and yet He said, "I am the door." Or a shepherd, in the same capacity as those who guard sheep? though He said, "I am the Shepherd." Both these names occur in the same passage: in the Gospel, He said, that the shepherd enters by the door: the words are, "I am the good Shepherd;" and in the same passage, "I am the door:" and who is the shepherd who enters by the door? "I am the good Shepherd:" and what is the door by which Thou, Good Shepherd, enterest? How then art Thou all things? In the sense in which everything is through Me. To explain: when Paul enters by the door, does not Christ? Wherefore? Not because Paul is Christ: but since Christ is in Paul: and Paul acts through Christ. The Apostle says, "Do ye seek a proof of Christ speaking in me?" When His saints and faithful disciples enter by the door, does not Christ enter by the door? How are we to prove this? Since Saul, not yet called Paul, was persecuting those very saints, when He called to him from Heaven, "Saul, Saul, why persecutest thou Me?" Himself then is the foundation, and corner stone: rising from the bottom: if indeed from the bottom: for the base of this foundation is the highest exaltation of the building: and as the support of bodily fabrics rests upon the ground, that of spiritual structures reposes on high. Were we building up ourselves upon the earth, we should lay our foundation on the lowest level: but since our edifice is a heavenly one, to Heaven our Foundation has gone before us: so that our Saviour, the corner stone, the Apostles, and mighty Prophets, the hills that bear the fabric of the city, constitute a sort of living structure. This building now cries from your hearts; that you may be built up into its fabric, the hand of God, as of an artificer, worketh even through my tongue. Nor was it without a meaning that Noah's ark was made of "square beams," which were typical of the form of the Church. For what is it to be made square? Listen to the resemblance of the squared stone: like qualities should the Christian have: for in all his trials he never falls: though pushed, and, as it were, turned over, he falls not: and thus too, whichever way a square stone is turned, it stands erect....In earthly cities, one thing is the structure of buildings: another thing are the citizens that dwell therein: that city is builded of its own inmates, who are themselves the blocks that form the city, for the very stones are living: "Ye also," says the Apostle, "as living stones, are built up a spiritual house," words that are addressed to ourselves. Let us then pursue the contemplation of that city.

4. "The Lord loveth the gates of Sion more than all the dwellings of Jacob"

(ver. 2). I have made the foregoing remarks, that ye may not imagine the gates are one thing, the foundations another. Why are the Apostles and Prophets foundations? Because their authority is the support of our weakness. Why are they gates? because through them we enter the kingdom of God: for they proclaim it to us: and while we enter by their means, we enter also through Christ, Himself being the Gate. And twelve gates of Jerusalem are spoken of, and the one gate is Christ, and the twelve gates are Christ for Christ dwells in the twelve gates, hence was twelve the number of the Apostles. There is a deep mystery in this number of twelve: "Ye shall sit," says our Saviour, "on twelve thrones, judging the twelve tribes of Israel." If there are twelve thrones there, there will be no room for the judgment-seat of Paul, the thirteenth Apostle, though he says that he shall judge not men only, but even Angels; which, but the fallen Angels? "Know ye not, that we shall judge Angels," he writes. The world would answer, Why dost thou boast that thou shalt be a judge? Where will be thy throne? Our Lord spoke of twelve thrones for the twelve Apostles: one, Judas, fell, and his place being supplied by Matthias, the number of twelve thrones was made up: first, then, discover room for thy judgment-seat; then threaten that thou wilt judge. Let us, therefore, reflect upon the meaning of the twelve thrones. The expression is typical of a sort of universality, as the Church was destined to prevail throughout the whole world: whence this edifice is styled a building together into Christ: and because judges come from all quarters, the twelve thrones are spoken of, just as the twelve gates, from the entering in from all sides into that city. Not only therefore have those twelve, and the Apostle Paul, a claim to the twelve thrones, but, from the universal signification, all who are to sit in judgment: in the same manner as all who enter the city, enter by one or the other of the twelve gates. There are four quarters of the globe: East, West, North, and South: and they are constantly alluded to in the Scriptures. From all those four winds; our Lord declares in the Gospel that He will call his sheep "from the four winds;" therefore from all those four winds is the Church called. And how called? On every side it is called in the Trinity: no otherwise is it called than by Baptism in the name of the Father, the Son, and the Holy Ghost: four then being thrice taken, twelve are found. Knock, therefore, with all your hearts at these gates: and let Christ cry within you: "Open me the gates of righteousness." For He went before us the Head: He follows Himself in His Body....

5. "Very excellent things are said of thee, thou city of God"

(ver. 3). He was, as it were, contemplating that city of Jerusalem on earth: for consider what city he alludes to, of which certain very excellent things are spoken. Now the earthly city has been destroyed: after suffering the enemy's rage, it fell to the earth; it is no longer what it was: it exhibited the emblem, and the shadow hath passed away. Whence then are "very excellent things spoken of thee, thou city of God"? Listen whence: "I will think upon Rahab and Babylon, with them that know Me"

(ver. 4). In that city, the Prophet, in the person of God, says, "I will think upon Rahab and Babylon." Rahab belongs not to the Jewish people; Babylon belongs not to the Jewish people; as is clear from the next verse: "For the Philistines also, and Tyre, with the Ethiopians, were there." Deservedly then, "very excellent things are spoken of thee, thou city of God:" for not only is the Jewish nation, born of the flesh of Abraham, included therein, but all nations also, some of which are named that all may be understood. "I will think," he says, "upon Rahab:" who is that harlot? That harlot in Jericho, who received the spies and conducted them out of the city by a different road: who trusted beforehand in the promise, who feared God, who was told to hang out of the window a line of scarlet thread, that is, to bear upon her forehead the sign of the blood of Christ. She was saved there, and thus represented the Church of the Gentiles: whence our Lord said to the haughty Pharisees, "Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you." They go before, because they do violence: they push their way by faith, and to faith a way is made, nor can any resist, since they who are violent take it by force. For it is written, "The kingdom of Heaven suffereth violence, and the violent take it by force." Such was the conduct of the robber, more courageous on the cross than in the place of ambush. "I will think upon Rahab and Babylon." By Babylon is meant the city of this world: as there is one holy city, Jerusalem; one unholy, Babylon: all the unholy belong to Babylon, even as all the holy to Jerusalem. But he slideth from Babylon to Jerusalem. How, but by Him who justifieth the ungodly: Jerusalem is the city of the saints; Babylon of the wicked: but He cometh who justifieth the ungodly: since it is said, "I will think" not only "upon Rahab," but "upon Babylon," but with whom? "with them that know Me."...

6. Listen now to a deep mystery. Rahab is there through Him, through whom also is Babylon, now no longer Babylon, but beginning to be Jerusalem. The daughter is divided against her mother, and will be among the members of that queen to whom is said, "Forget thine own people, and thy father's house, so shall the king have pleasure in thy beauty." For how could Babylon aspire to Jerusalem? How could Rahab reach those foundations? How could the Philistines, or Tyre, or the people of the Ethiopians? Listen to this verse, "Sion, my mother, a man shall say." There is then a man who saith this: through whom all those I have mentioned make their approach. Who is this man? It tells if we hear, if we understand. It follows, as if a question had been raised, through whose aid Rahab, Babylon, the Philistines, Tyre, and the Morians, gained an entrance. Behold, through whom they come; "Sion, my mother, a man shall say; and a man was born in her, and Himself the Most High hath founded her"

(ver. 5). What, my brethren, can be clearer? Truly, because "very excellent things are spoken of thee, thou city of God." Lo, "Sion, O mother, a man shall say." What man? "He who was born in her." It is then the man who was born in her, and He Himself hath founded her. Yet how can He be born in the city which He Himself founded? It had already been founded, that therein He might be born. Understand it thus, if thou canst: "Mother Sion, he shall say;" but it is "a man" that "shall say, Mother Sion; yea, a man was born in her:" and yet "he hath founded her" (not a man, but), "the Most High." As He created a mother of whom He would be born, so He founded a city in which He would be born. What hope is ours, brethren! On our behalf the Most High, who founded the city, addresses that city as a mother: and "He was born in her, and the Most High hath founded her."

7. As though it were said, How do ye know this? All of us have sung these Psalms: and Christ, Man for our sake, God before us, sings within us all. But is this much to say, "before us," of Him who was before heaven and earth and time? He then, born for our sakes a man, in that city, also founded her when He was the Most High. Yet how are we assured of this? "The Lord shall rehearse it when He writeth up the people"

(ver. 6), as the following verse has it. "The Lord shall declare, when He writeth up the people, and their princes." What princes? "Those who were born in her;" those princes who, born within her walls, became therein princes: for before they could become princes in her, God chose the despised things of the world to confound the strong. Was the fisherman, the publican, a prince? They were indeed princes: but because they became such in her. Princes of what kind were they? Princes come from Babylon, believing monarchs of this world, came to the city of Rome, as to the head of Babylon: they went not to the temple of the Emperor, but to the tomb of the Fisherman. Whence indeed did they rank as princes? "God chose the weak things of the world to confound the strong, and the foolish things He hath chosen, and things which are not as though they were, that things which are may be brought to nought." This He doth who "from the ground raises the helpless, and from the dunghill exalts the poor." For what purpose? "That He may set him with the princes, even with the princes of His people." This is a mighty deed, a deep source of pleasure and exultation. Orators came later into that city, but they could never have done so, had not fishermen preceded them. These things are glorious indeed, but where could they take place, but in that city of God, of whom very excellent things are spoken?

8. So thus, after drawing together and mingling every source of joyous exultation, how doth he conclude? "The dwelling as of all that shall be made joyous is in Thee"

(ver. 7). As if all made joyous, all rejoicing, shall dwell in that city. Amid our journeyings here we suffer bruises: our last home shall be the home of joy alone. Toil and groans shall perish: prayers pass away, hymns of praise succeed. There shall be the dwelling of the happy; no longer shall there be the groans of those that long, but the gladness of those who enjoy. For He will be present for whom we sigh: we shall be like Him, as we shall see Him as He is: there it will be our whole task to praise and enjoy the presence of God: and what beyond shall we ask for, when He alone satisfies us, by whom all things were made? We shall dwell and be dwelt in; and shall be subject to Him, that God may be all in all. "Blessed," then, "are they that dwell in Thy house." How blessed? Blessed in their gold, and silver, their numerous slaves, and multiplied offspring? "Blessed are they that dwell in Thy house: for ever and ever they will be praising Thee." Blessed in that sole labour which is rest! Let this then be the one and only object of our desire, my brethren, when we shall have reached this pass. Let, us prepare ourselves to rejoice in God: to praise Him. The good works which conduct us thither, will not be needed there. I described, as far as I could, only yesterday, our condition there: works of charity there will be none, where there will be no misery: thou shalt not find one in want, one naked, no one will meet you tormented with thirst, there will be no stranger, no sick to visit, no dead to bury, no disputants to set at peace. What then wilt thou find to do? Shall we plant new vines, plough, traffic, make voyages, to support the necessities of the body? Deep quiet shall be there; all toilsome work, that necessity demands, will cease: the necessity being dead, its works will perish too. What then will be our state? As far as possible, the tongue of a man thus told us. "As it were, the dwelling of all who shall be made perfect is in Thee." Why does he say, "as it were"? Because there shall be such joy there as we know not here. Many pleasures do I behold here, and many rejoice in this world, some in one thing, others in another; but there is nothing to compare with that delight, but it shall be "as it were" being made joyful. For if I say joyfulness, men at once think of such joyfulness as men use to have in wine, in feasting, in avarice, and in the world's distinctions. For men are elated by these things, and mad with a kind of joy: but "there is no joy, saith the Lord, unto the wicked." There is a sort of joyfulness which the ear of man hath not heard, nor his eye seen, nor hath it entered into his heart to conceive. "As it were, the dwelling of all who shall be made joyful is in Thee." Let us prepare for other delights: for a kind of shadow is what we find here, not the reality: that we may not expect to enjoy such things there as here we delight in: otherwise our self-denial will be avarice. Some persons, when invited to a rich banquet, where there are many and costly dishes yet to come on, abstain from breaking their fast: if you ask the reason, they tell you that they are fasting: which is indeed a great work, a Christian work. Yet be not hasty in praising them: examine their motives: it is their belly, not religion, that they are consulting. That their appetite may not be palled by ordinary dishes, they abstain till more delicate food is set before them. This fast then is for the gullet's sake. Fasting is undoubtedly important: it fights against the belly and the palate; but sometimes it fights for them. Thus, my brethren, if ye imagine that we shall find any such pleasures in that country to which the heavenly trumpet urges us on, and on that account abstain from present enjoyments, that ye may receive the like more plentifully there, ye imitate those I have described, who fast only for greater feasting, and abstain only for greater indulgence. Do not ye like this: prepare yourselves for a certain ineffable delight: cleanse your hearts from all earthly and secular affections. We shall see something, the sight of which will make us blessed: and that alone will suffice for us. What then? Shall we not eat? Yes: we shall eat: but that shall be our food, which will ever refresh, and never fail. "In Thee is the dwelling of all who shall be, as it were, made joyful." He has already told us how we shall be made joyful. "Blessed are they that dwell in thy house: for ever and ever they will be praising Thee." Let us praise the Lord as far as we are able, but with mingled lamentations: for while we praise we long for Him, and as yet have Him not. When we have, all our sorrows will be taken from us, and nothing will remain but praise, unmixed and everlasting. Now let us pray.

Mountains. So far the Jews extend the title, supposing that the subject of this canticle was concerning Sion, Moria, &c. Others think that, thereof, refers to a part of the psalm which has been lost, (Calmet) or to the temple or city which occupied the prophet's thoughts; or it is sufficiently explained by the word Sion, which follows, as the relative sometimes comes first. (Du Hamel) See Proverbs xiv. 3. --- This psalm might be composed (Berthier) by some of the Corites, during, or after the captivity, when Jerusalem received strangers within her walls, as a figure of the Christian Church; (Isaias ii. 2., and Zacharias viii. 20.; Calmet) or David (Berthier) might write it when he had removed the ark to Sion, which was to be the seat of the true religion. (Ferrand) --- Mountains. The apostles and prophets; (Ephesians ii. 20.; Challoner) on which the Church is founded. (Haydock) --- The city was styled holy, from the temple built on Moria. Several other mountains were included within its walls. (Calmet)

Jacob. Jerusalem belonged to some of his children. Hence the psalmist clearly speaks of something better, even of the Church of Christ, (Berthier) which God has chosen for his spouse, having abandoned the synagogue, (Apocalypse xxi. 9.; Calmet) which was only intended to be a pedagogue. (Haydock)

Rahab. Egypt, &c. To this Sion, which is the Church of God, many shall resort from all nations. (Challoner) --- Christ gives his apostles command to preach to all, Matthew xxviii., and Luke xxiv. 27. (Worthington) --- Some have supposed that Rahab, who received the spies, is here put, to signify the Chanaanites. But her name is written Reb; and the word before us is Rahab, (Haydock) signifying "pride," (Menochius) or Egypt; particularly the Delta, which is still called Rib. (Calmet) --- Me. I will receive into my Church not only the Jews, but also the most abandoned nations. (Haydock) --- Foreigners. Philistines, Psalm lxxxii. 8. (Menochius) --- Were. Hebrew, "this man was born there." (Haydock) --- In Christ there is no distinction of nations, Romans x. 12. The Jews will never shew us the completion of this prophecy any where but in the Church. (Calmet) --- It is spoken of as past, to denote the certainty of the event. (Worthington)

Shall not Sion say, &c. The meaning is, that Sion, viz., the Church, shall not only be able to commemorate this or that particular person of renown born in her, but also to glory in great multitudes of people and princes, of her communion; who have been foretold in the writings of the prophets, and registered in the writings of the apostles. (Challoner) --- We might also translate, "shall it not be said of Sion?" (Worthington) --- Some may have read dicetur, instead of dicet. "Shall not a man say to Sion, yea, a man is born in her?" (Haydock) --- Septuagint have, "mother," Greek: metre, which St. Jerome says should be Greek: meti, shall not. Other nations may have produced some great men. But Sion has given birth to the Man-God, who was brought into the world in its vicinity, and preached and rose again there. (Berthier) --- She has had many heroes, and has been founded by the Highest. (Menochius) --- Christ, both God and man, is the builder of his Church, and people, in admiration, recount how many great personages have embraced her communion. (Worthington) --- John the Baptist, a man sent by God, announced the Messias; who, according to his humanity, was born of a virgin, among the people of Sion; while, by his divine nature, He was the most High. (Denis the Carthusian) (Bellarmine) --- See Amama. --- Sion, or Jerusalem, shall be the mother of an infinite multitude, (Isaias xlix. 18.) the metropolis of Judea. Septuagint, Arabic, &c., read, "mother," in this sense. People deemed it an honour to be born there. (Calmet) --- Christ "became man for our sakes, being God before us. How do we know this? The Lord has told us in the writings of peoples." (St. Augustine) (Du Hamel)

Writings. He alone can number the inhabitants: or He will enroll all nations as citizens of Sion. (Calmet) --- The New Testament explains the vocation of the Gentiles, and the incarnation of Christ. (Berthier) --- The Scriptures are the books of all mankind, as well as of princes. All are equally interested in their contents, and ought to become acquainted with them. Hebrew, "the Lord has numbered, writing down peoples: He was born in it for ever." (St. Jerome) --- This refers to Jesus Christ, whose birth is also specified in the preceding verse, (Berthier) as ennobling Sion, far more than that of Home, Alexander, or Cæsar could do any of the pagan cities, Egypt, &c., ver. 4. (Haydock) --- The mystery of the incarnation will shine forth at the last day, as well as the glory of the elect. But these things are already consigned in part to all nations, in the writings of the apostles, (Berthier) and in ecclesiastical history. (Menochius) --- Princes, is not here in Hebrew. (Berthier)

The dwelling, &c. Hebrew, "the singers, like people dancing, (for joy) all my fountains are in thee." St. Jerome reads, "strong ones," and (Haydock) others, "my thoughts," instead of "fountains;" which shews that they have read differently. Vesharim, may signify and princes, taken form the line above, though of this we ought to have some proofs from manuscripts, &c. (Berthier) --- The authority of the Septuagint may perhaps suffice, (Haydock) as they have read more correctly mauni, "habitation," rather than mahyanai, as we have at present. (Berthier) --- If we adopt this sense, (Haydock) the fountains may denote the nations which shall spring from Sion, Psalm lxvii. 27. (Hammond) --- All the inhabitants shall be filled with joy in the heavenly Jerusalem, Apocalypse xvii. 15. (Calmet) --- This short, but difficult psalm, allegorically describes the mystery of Christ, and of the Church. (Berthier) --- Catholics may taste pure delights, having peace of conscience, &c. But the blessed enjoy the most perfect content in the Church triumphant. (Worthington) (Menochius)

1 His foundation is in the holy mountains. 2 The Lord loveth the gates of Zion more than all the dwellings of Jacob. 3 Glorious things are spoken of thee, O city of God. Selah.

4 I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there. 5 And of Zion it shall be said, This and that man was born in her: and the highest himself shall establish her. 6 The Lord shall count, when he writeth up the people, that this man was born there. Selah. 7 As well the singers as the players on instruments shall be there: all my springs are in thee.

Zion is here compared with other places, and preferred before them; the church of Christ is more glorious and excellent than the nations of the earth. 1. It is owned that other places have their glories ( v. 4 ): " I will make mention of Rahab " (that is, Egypt) "and Babylon, to those that know me and are about me, and with whom I discourse about public affairs; behold Philistia and Tyre, with Ethiopia " (or rather Arabia), "we will observe that this man was born there; here and there one famous man, eminent for knowledge and virtue, may be produced, that was a native of these countries; here and there one that becomes a proselyte and worshipper of the true God." But some give another sense of it, supposing that it is a prophecy or promise of bringing the Gentiles into the church and of uniting them in one body with the Jews. God says, " I will reckon Egypt and Babylon with those that know me. I will reckon them my people as much as Israel when they shall receive the gospel of Christ, and own them as born in Zion, born again there, and admitted to the privileges of Zion as freely as a true-born Israelite." Those that were strangers and foreigners became fellow-citizens with the saints, Eph. ii. 19 . A Gentile convert shall stand upon a level with a native Jew; compare Isa. xix. 23-25 . The Lord shall say, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance. 2. It is proved that the glory of Zion outshines them all, upon many accounts; for, (1.) Zion shall produce many great and good men that shall be famous in their generation, v. 5 . Of Zion it shall be said by all her neighbours that this and that man were born in her, many men of renown for wisdom and piety, and especially for acquaintance with the words of God and the visions of the Almighty—many prophets and kings, who should be greater favourites of heaven, and greater blessings to the earth, than ever were bred in Egypt or Babylon. The worthies of the church far exceed those of heathen nations, and their names will shine brighter than in perpetual records. A man, a man was born in her, by which some understand Christ, that man, that son of man, who is fairer than the children of men; he was born at Bethlehem near Zion, and was the glory of his people Israel. The greatest honour that ever was put upon the Jewish nation was, that of them, as concerning the flesh, Christ came, Rom. ix. 5 . Or this also may be applied to the conversion of the Gentiles. Of Zion it shall be said that the law which went forth out of Zion, the gospel of Christ, shall be an instrument to beget many souls to God, and the Jerusalem that is from above shall be acknowledged the mother of them all. (2.) Zion's interest shall be strengthened and settled by an almighty power. The Highest himself shall undertake to establish her, who can do it effectually; the accession of proselytes out of various nations shall be so far from occasioning discord and division that it shall contribute greatly to Zion's strength; for, God himself having founded her upon an everlasting foundation, whatever convulsions and revolutions there are of states and kingdoms, and however heaven and earth may be shaken, these are things which cannot be shaken, but must remain. (3.) Zion's sons shall be registered with honour ( v. 6 ): " The Lord shall count, when he writes up the people, and takes a catalogue of his subjects, that this man was born there, and so is a subject by birth, by the first birth, being born in his house—by the second birth, being born again of his Spirit." When God comes to reckon with the children of men, that he may render to every man according to his works, he will observe who was born in Zion, and consequently enjoyed the privileges of God's sanctuary, to whom pertained the adoption, and the glory, and the covenants, and the service of God, Rom. ix. 4 ; iii. 1, 2 . For to them much was given, and therefore of them much will be required, and the account will be accordingly; five talents must be improved by those that were entrusted with five. I know thy works, and where thou dwellest, and where thou was born. Selah. Let those that dwell in Zion mark this, and live up to their profession. (4.) Zion's songs shall be sung with joy and triumph: As well the singers as the players on instruments shall be there to praise God, v. 7 . It was much to the honour of Zion, and is to the honour of the gospel-church, that there God is served and worshipped with rejoicing: his work is done, and done cheerfully; see Ps. lxviii. 25 . All my springs are in thee, O Zion! So God says; he has deposited treasures of grace in his holy ordinances; there are the springs from which those streams take rise which make glad the city of our God, Ps. xlvi. 4 . So the psalmist says, reckoning the springs from which his dry soul must be watered to lie in the sanctuary, in the word and ordinances, and in the communion of saints. The springs of the joy of a carnal worldling lie in wealth and pleasure; but the springs of the joy of a gracious soul lie in the word of God and prayer. Christ is the true temple; all our springs are in him, and from him all our streams flow. It pleased the Father, and all believers are well pleased with it too, that in him should all fulness dwell.

1. His-- that is, God's

foundation-- or, what He has founded, that is, Zion ( Is 14:32 ).

is in the holy mountains-- the location of Zion, in the wide sense, for the capital, or Jerusalem, being on several hills.

2. gates-- for the enclosures, or city to which they opened ( Psa 9:14 ; 122:2 ; compare Psa 132:13 , 14 ).

3. spoken of thee-- or, "in thee," that is, the city of God ( Psa 46:4 ; 48:2 ).

4. This is what is spoken by God.

to them ... me-- literally, "for My knowers," they are true worshippers ( Psa 36:10 ; Is 19:21 ). These are mentioned as specimens.

this-- that is, nation

was born there-- Of each it is said, "This was born," or is a native of Zion, spiritually.

5. The writer resumes--

This and that man-- literally, "man and man," or many ( Ge 14:10 ; Ex 8:10 , 14 ), or all ( Is 44:5 ; Ga 3:28 ).

the highest ... her-- God is her protector.

6. The same idea is set forth under the figure of a register made by God (compare Is 4:3 ).

7. As in a great procession of those thus written up, or registered, seeking Zion ( Is 2:3 ; Jr 50:5 ), "the singers" and "players," or pipers, shall precede.

CHAPTER 9

Ver. 51.And it came to pass when the time was come (i.e. was drawing nigh) that He should be received up. The time when, after having fulfilled His earthly ministry, He was to return again to the Father. The day foreordained of God when He was to be taken up into heaven. Euthymius. Up to this time Christ had, for two years and a half, been preaching the Gospel everywhere, but chiefly in the towns and villages of Galilee. There yet remained to Him six months of life. He therefore now set forth to preach more particularly to the inhabitants of the holy city and Judæa, in order to prepare for His passion in Jerusalem and resurrection from the dead. S. Luke therefore implies that hitherto he had written of those things which Christ had done in Galilee, but was henceforward about to tell of what was done in Judæa.

He stedfastly set His face to go to Jerusalem. With a firm and undismayed mind. Bede. Christ turned not aside, as timid and hesitating people are wont to do, but went direct to Jerusalem, eager for the dread encounter. Titus, Theophylact, and others.

"For," says Jerome, "He who of His own will was hastening to His passion, needed both fortitude and firmness."

Thus it behoves us also to nerve our hearts, after the example of the martyrs, to endure hardship, like the lions described by Pliny, who tells us that, "when a lioness fights for her young, she keeps her eyes fixed on the ground, that she may not be terrified by the sight of the hunters."

S. Mark adds, (Mat_10:32, "and Jesus went before them: and they were amazed;" because they saw Him cheerfully and with a good courage going up to suffer and to die, and "as they followed, they were afraid" lest they might be called upon to die with Him.

It seems clear, as I have said in my chronological table, that this journey of Christ from Galilee to Judæa, is the same as that mentioned by S. Mat_19:1; by S. Mar_10:32; and S. Joh_7:2 and Joh_7:14.

From the latter Evangelist it is apparent that the journey was undertaken at the time of the feast of tabernacles, which falls in the September of our year, and since Christ suffered in the following March, it follows that the events here recorded happened about six months before the crucifixion. It is also evident, from what is recorded by S. Luke in the subsequent chapters, that during this period Christ often went to Jerusalem, and returned thence through Judæa, preaching and working miracles, as He had before done in Galilee; but we must bear in mind that S. Luke at times interrupts his narrative to recapitulate certain things which had happened before our Lord had come to Judæa. Jansenius, Francis Lucas, and others.

On the other hand, Maldonatus places this journey a year before the death of our Lord, and is of opinion that Christ returned again to Galilee, and only went up to Jerusalem to suffer and to die. But this explanation does not agree with the words of the fifty-first verse, "when the time was come that He should be received up"words which would not have been written if the time had been a year distant.

Ver. 52.And sent messengers before His face: and they went, and entered into a village of the Samaritans, to make ready for Him, to prepare food and lodging for Him and His companions, the twelve Apostles and the holy women who had followed Him out of Galilee. See chap. Luk_8:2, Luk_23:49.

Christ sent them in order that they might become accustomed to act independently of Him, and to be despised of men. Theophylact, Euthymius, and Maldonatus are of opinion that these messengers were James and John. Maldonatus also thinks that by the Greek κώμην, we are to understand city, possibly Samaria itself; but other commentators agree that the disciples were sent to some small town or village of the Samaritans which lay on the road to Jerusalem.

Ver. 53.And they (the Samaritans) did not receive Him, because His face was as though He would go to Jerusalem. Because He appeared to be going up to Jerusalem (Syriac), for it was plain, from the bearing of Jesus and His messengers, that they were on their way to keep the Feast of Tabernacles, S. Joh_7:2. The Samaritans, contrary to the Law, had erected a temple on Mount Gerizim for the worship of God, and therefore there was on this account a constant enmity between the Jews and them. S. John iv, 20, and Josephus. Hence they rejected Jesus, as despising their form of worship and favouring that of their enemies, the Jews.

"His face was as though," a Hebraism for םיככּ, i.e. πζόσωπον, or face, is often used for the person himself.

Ver. 54.And when His disciples James and John saw this, they said, Lord, wilt Thou that we command fire to come down from heaven, and consume them, even as Elias did? They show themselves to be indeed Boanerges, or sons of thunder, for with excess of zeal they would destroy these Samaritans, because of their inhospitality and refusal to receive Christ. They remembered how Elijah had destroyed those who had been sent by Ahaziah to apprehend him (2Ki_1:10), and they knew that Jesus was mightier than that prophet; and if fire was sent from heaven to protect Elijah from harm, and to consume the Jews, who had come to take him, how much more deserving of punishment were these Samaritans, who had refused to receive the Son of God.

Wilt Thou that we command? For as S. Jerorne goes on to say (Epist. 151), "The command of the Apostles can effect nothing, unless by the permission and will of God." They therefore seek from Christ, as from a judge, justice, and the punishment of the wicked, according to their deserts.

Ver. 55.But He turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. By spirit we must understand "disposition of mind," whether for virtue or vice. Ye know not what spirit worketh in you. Ye think ye are led by the spirit of God, when ye are prompted by impatience and the spirit of vengeance. Ye know not to what spirit ye are called. Ye know not that ye should be meek and lowly, as I your Lord and Master am. Ye would imitate the zeal of Elijah, and demand "an eye for an eye, a tooth for a tooth," Exod. xxi. 24. But this is not my spirit, nor is it the teaching of the new and Gospel Law, for I say unto you "Love your enemies, and do good unto those that hate you."  S. Matt. v. 44. Have ye not heard and learned this from Me, or are ye so soon forgetful of my doctrine and teaching? He who had come, not for judgment but to show mercy, not in power but in humility, not in the glory of His Father but in lowly fashion as a man, rebuked them because they were forgetful both of His teaching and of the merciful precepts of His Gospel.  S. Jerome.

Ver. 56.For the Son of man is not come to destroy men's lives, but to save them. Act, therefore, saith Bede, according, to the spirit ye are of. Following the example of Christ, bear patiently as becometh saints. Titus.

And they went to another village, where they might meet with a better reception. By this He teaches His Apostles that hereafter, when they went throughout the world to preach the Gospel, if they were cast out of one city, they were patiently to go on to another. Hence He allowed Himself to be rejected by the Samaritans, that by His rebuke of James and John, He might teach the Apostles a life-long lesson. For, as saith S. Ambrose, mercy promoteth in thee patience, in the offender correction. Thus we find that these Samaritans who were spared punishment the sooner became believers. S. John iv.; Acts viii.

Perfect virtue desireth not vengeance, nor can anger exist where love aboundeth. The infirmities of our fellow men are to be borne with and remedied, not to be rejected as incapable of cure. Titus.

And it came to pass, when the time was come that he should be received up, he steadfastly set his face to go to Jerusalem,52. And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.53. And they did not receive him, because his face was as though he would go to Jerusalem.54. And when his disciples James and John saw this, they said, Lord, will you that we command fire to come down from heaven, and consume them, even as Elias did?55. But he turned, and rebuked them, and said, you know not what manner of spirit you are of.56. For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village.

When the time was near at hand in which it behoved our Lord to accomplish His-life-giving Passion, and ascend up to heaven, He determines to go up to Jerusalem, as it is said, And it came to pass, etc.

Because it was necessary that the true Lamb should there be offered, where the typical lamb was sacrificed; but it is said, he steadfastly set his face, that is, He went not here and there traversing the villages and towns, but kept on His way straight towards Jerusalem.

Let then the Heathen cease to mock the Crucified, as if He were a man, who it is plain, as God, both foresaw the time of His crucifixion, and going voluntarily to be crucified, sought with steadfast face, that is, with resolute and undaunted mind, the spot where He was to be crucified.

And He sends messengers to make a place for Him and His companions, who when they came to the country of the Samaritans were not admitted, as it follows, And sent messengers before his face; and they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him.

Mark that He was unwilling to be received by those who He knew had not turned to Him with a simple heart. For if He had wished, He might have made them devout, who were undevout. But God calls those whom He thinks worthy, and whom He wills He makes religious. But why they did not receive Him the Evangelist mentions, saying, Because his face was as if he would go to Jerusalem.

But if one understands that they did not receive Him for this reason, because He had determined to go to Jerusalem, an excuse is found for them, who did not receive Him. But we must say, that in the words of the Evangelist, And they did not receive him, is implied that He did not go into Samaria, but afterwards as if some one had asked Him, He explained in these words, why they did not receive Him. And He went not to them, i.e. not that He was unable, but that He did not wish to go there but rather to Jerusalem.

Or the Samaritans see that our Lord is going to Jerusalem, and do not receive Him. For the Jews have no dealings with the Samaritans, as John shows.

But our Lord, Who knew all things before they came to pass, knowing that His messengers would not be received by the Samaritans, nevertheless commanded them to go before Him, because it was His practice to make all things conduce to the good of His disciples. Now He went up to Jerusalem as the time of His suffering drew near. In order then that they might not be offended, when they saw Him suffer, bearing in mind that they must also endure patiently when men persecute them, He ordained beforehand as a land of prelude this refusal of the Samaritans.

It was good for them also in another way. For they were to be the teachers of the world, going through towns and villages, to preach the doctrine of the Gospel, meeting sometimes with men who would not receive the sacred doctrine, allowing not that Jesus sojourned on earth with them. He therefore taught them, that in announcing the divine doctrine, they ought to be filled with patience and meekness, without bitterness, and wrath, and fierce enmity against those who had done any wrong to them.

But as yet they were not so, nay, being stirred up with fervid zeal, they wished to bring down fire from heaven upon them. It follows, And when his disciples James and John saw this, they said, Lord, will you that we command fire to come down from heaven, etc.

For they knew both that when Phineas had slain the idolaters it was counted to him for righteousness; and that at the prayer of Elijah fire came down from heaven, that the injuries of the prophet might be avenged.

For holy men who well knew that that death which detaches the soul from the body was not to be feared, still because of their feelings who feared it, punished some sins with death, that both the living might be struck with a wholesome dread, and those who were punished with death might receive helm not from death itself but from sin, which would be increased were they to live.

But let him be avenged who fears. He who fears not, seeks not vengeance. At the same time the merits of the Prophets are likewise shown to have been in the Apostles, seeing that they claim to themselves the right of obtaining the same power of which the Prophet was thought worthy; and fitly do they claim that at their command fire should come down from heaven, for they were the sons of thunder.

They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah.

But the Lord is not moved against them, that He might show that perfect virtue has no feeling of revenge, nor is there any anger where there is fullness of love. For weakness must not be thrust out; but assisted. Let indignation be far from the religious, let the high-souled have no desire of vengeance. Hence it follows, But he turned and rebuked them, and said, you know not what manner of spirit you are of.

The Lord blames them, not for following the example of the holy Prophet, but for their ignorance in taking vengeance while they were yet inexperienced, perceiving that they did not desire correction from love, but vengeance from hatred. After that He had taught them what it was to love their neighbor as themselves, and the Holy Ghost also had been infused into them, there were not lacking these punishments, though far less frequent than in the Old Testament, because the Son of man came not to destroy men’s lives, but to save them. As if He said, And do you therefore who are sealed with His Spirit, imitate also His actions, now determining charitably, hereafter judging justly.

For we must not always punish the offender, since mercy sometimes does more good, leading you to patience, the sinner to repentance. Lastly, those Samaritans believed the sooner, who were in this place saved from fire.

The days of his assumption, i.e. of his ascension into heaven. See the same Greek word in Mark xvi. 19. and Acts i. 11. --- He steadfastly set his face to go to Jerusalem, or literally, he fixed[3] his countenance to go up to Jerusalem. --- And (ver. 53.) because his face was of one going to Jerusalem. These expressions come from the style of the Hebrews. See 4 Kings xii. 17; Jeremias xlii. 15; Ezechiel iv. 3. The sense is, that the Samaritans perceived that he and his company were going up to adore in Jerusalem, at which they were displeased, having an antipathy against the Jews and their temple. (Witham) --- It is not here said, as some interpreters have believed, that his journey to Jerusalem was the last of his life, in which he was crucified. It appears from the context, that there were still many months before the death of Christ, and that this journey was probably for the feast of Pentecost. But that year was the last of the life of Jesus Christ and he already knew the dispositions of the Jews, and what was to befall him shortly. These words, he set his face, are often used in Scripture for obstinacy and hardness in evil. (Proverbs vii. 13. 12. 29; Jeremias xlii. 15. &c.) But we may likewise take them to signify a strong resolution, and intrepid and inflexible firmness, to perform what you have resolved. Jesus Christ shewed by his air, by his conduct and discourse, that notwithstanding the malice of his enemies, he was determined to go to Jerusalem. (Calmet)

Faciem suam firmavit, ut iret in Jerusalem, Greek: to prosopon autou esterixe tou poreuesthai. --- Facies ejus erat euntis in Jerusalem, Greek: to prosopon autou en poreuomenon.

Messengers, &c. St. Jerome believes that Christ sent true angels before him to announce his coming. The Greek word aggelos, generally signifies an angel; but it likewise means a messenger. Most interpreters believe he sent James and John, to prepare what was necessary for provisions and lodging. This precaution was necessary, as he was always followed by great crowds. The history, from verse 51 to the end of the chapter, is mentioned by none of the evangelists, except St. Luke. (Calmet)

Wilt thou that we command fire, &c. In the Greek is added as Elias did. These words might be first in the margin, and thence by transcribers taken into the text. The two apostles, called the sons of thunder, knew their Master was greater than Elias; and therefore they are for calling for fire from heaven, as he had done. (Witham) --- It was probably this trait in the life of James and John, which gained t hem the name of boanerges, the sons of thunder. Their too great zeal for the glory of Jesus Christ, and the spirit of revenge, of which they were not yet healed, caused them to make this petition; which seemed in some manner justified by the example of Elias, 4th book of Kings, chap. i. 10. Many editions have the addition of these words, as Elias did. (Calmet)

You know not of what spirit you are, i.e. that my Spirit, which you ought to follow, is the Spirit of mercy, mildness, and patience. (Witham)

But to save souls. It might be translated, to save men's lives;[4] but is seems better here to stick to the letter, especially since in most Greek copies we read, the souls of men. (Witham)

Animas in most Greek copies, Greek: psuchas anthropon.

51 And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, 52 And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. 53 And they did not receive him, because his face was as though he would go to Jerusalem. 54 And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? 55 But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. 56 For the Son of man is not come to destroy men's lives, but to save them. And they went to another village.

This passage of story we have not in any other of the evangelists, and it seems to come in here for the sake of its affinity with that next before, for in this also Christ rebuked his disciples, because they envied for his sake. There, under colour of zeal for Christ, they were for silencing and restraining separatists: here, under the same colour, they were for putting infidels to death; and, as for that, so for this also, Christ reprimanded them, for a spirit of bigotry and persecution is directly contrary to the spirit of Christ and Christianity. Observe here,

I. The readiness and resolution of our Lord Jesus, in prosecuting his great undertaking for our redemption and salvation. Of this we have an instance, v. 51 : When the time was come that he should be received up, he stedfastly set his face to go to Jerusalem. Observe 1. There was a time fixed for the sufferings and death of our Lord Jesus, and he knew well enough when it was, and had a clear and certain foresight of it, and yet was so far from keeping out of the way that then he appeared most publicly of all, and was most busy, knowing that his time was short. 2. When he saw his death and sufferings approaching, he looked through them and beyond them, to the glory that should follow; he looked upon it as the time when he should be received up into glory ( 1 Tim. iii. 16 ), received up into the highest heavens, to be enthroned there. Moses and Elias spoke of his death as his departure out of this world, which made it not formidable; but he went further, and looked upon it as his translation to a better world, which made it very desirable. All good Christians may frame to themselves the same notion of death, and may call it their being received up, to be with Christ where he is; and, when the time of their being received up is at hand, let them lift up their heads, knowing that their redemption draws nigh. 3. On this prospect of the joy set before him, he stedfastly set his face to go to Jerusalem the place where he was to suffer and die. He was fully determined to go, and would not be dissuaded; he went directly to Jerusalem, because there now his business lay, and he did not go about to other towns, or fetch a compass, which if he had done, as commonly he did, he might have avoided going through Samaria. He went cheerfully and courageously thither, though he knew the things that should befal him there. He did not fail nor was discouraged, but set his face as a flint, knowing that he should be not only justified, but glorified ( Isa. l. 7 ), not only not run down, but received up. How should this shame us for, and shame us out of, our backwardness to do and suffer for Christ! We draw back, and turn our faces another way from his service who stedfastly set his face against all opposition, to go through with the work of our salvation.

II. The rudeness of the Samaritans in a certain village (not named, nor deserving to be so) who would not receive him, nor suffer him to bait in their town, though his way lay through it. Observe here, 1. How civil he was to them: He sent messengers before his face, some of his disciples, that went to take up lodgings, and to know whether he might have leave to accommodate himself and his company among them; for he would not come to give offence, or if they took any umbrage at the number of his followers. He sent some to make ready for him, not for state, but convenience, and that his coming might be no surprise. 2. How uncivil they were to him, v. 53 . They did not receive him, would not suffer him to come into their village, but ordered their watch to keep him out. He would have paid for all he bespoke, and been a generous guest among them, would have done them good, and preached the gospel to them, as he had done some time ago to another city of the Samaritans, John iv. 41 . He would have been, if they pleased, the greatest blessing that ever came to their village, and yet they forbid him entrance. Such treatment his gospel and ministers have often met with. Now the reason was because his face was as though he would go to Jerusalem; they observed, by his motions, that he was steering his course that way. The great controversy between the Jews and the Samaritans was about the place of worship—whether Jerusalem or mount Gerizim near Sychar; see John iv. 20 . And so hot was the controversy between them that the Jews would have no dealings with the Samaritans, nor they with them, John iv. 9 . Yet we may suppose that they did not deny other Jews lodgings among them, no, not when they went up to the feast; for if that had been their constant practice Christ would not have attempted it, and it would have been a great way about for some of the Galileans to go to Jerusalem any other way than through Samaria. But they were particularly incensed against Christ, who was a celebrated teacher, for owning and adhering to the temple at Jerusalem, when the priests of that temple were such bitter enemies to him, which, they hoped, would have driven him to come and worship at their temple, and bring that into reputation; but when they saw that he would go forward to Jerusalem, notwithstanding this, they would not show him the common civility which probably they used formerly to show him in his journey thither.

III. The resentment which James and John expressed of this affront, v. 54 . When these two heard this message brought, they were all in a flame presently, and nothing will serve them but Sodom's doom upon this village: "Lord," say they, "give us leave to command fire to come down from heaven, not to frighten them only, but to consume them."

1. Here indeed was something commendable, for they showed, (1.) A great confidence in the power they had received from Jesus Christ; though this had not been particularly mentioned in their commission, yet they could with a word's speaking fetch fire from heaven. Theleis eipomen — Wilt thou that we speak the word, and the thing will be done. (2.) A great zeal for the honour of their Master. They took it very ill that he who did good wherever he came and found a hearty welcome should be denied the liberty of the road by a parcel of paltry Samaritans; they could not think of it without indignation that their Master should be thus slighted. (3.) A submission, notwithstanding, to their Master's good will and pleasure. They will not offer to do such a thing, unless Christ give leave: Wilt thou that we do it? (4.) A regard to the examples of the prophets that were before them. It is doing as Elias did? they would not have thought of such a thing if Elijah had not done it upon the soldiers that came to take him, once and again, 2 Kings i. 10 , 12 . They thought that this precedent would be their warrant; so apt are we to misapply the examples of good men, and to think to justify ourselves by them in the irregular liberties we give ourselves, when the case is not parallel.

2. But though there was something right in what they said, yet there was much more amiss, for (1.) This was not the first time, by a great many, that our Lord Jesus had been thus affronted, witness the Nazarenes thrusting him out of their city, and the Gadarenes desiring him to depart out of their coast; and yet he never called for any judgment upon them, but patiently put up with the injury. (2.) These were Samaritans, from whom better was not to be expected, and perhaps they had heard that Christ had forbidden his disciples to enter into any of the cities of the Samaritans ( Matt. x. 5 ), and therefore it was not so bad in them as in others who knew more of Christ, and had received so many favours from him. (3.) Perhaps it was only some few of the town that knew any thing of the matter, or that sent that rude message to him, while, for aught they knew, there were many in the town who, if they had heard of Christ's being so near them, would have gone to meet him and welcomed him; and must the whole town be laid in ashes for the wickedness of a few? Will they have the righteous destroyed with the wicked? (4.) Their Master had never yet upon any occasion called for fire from heaven, nay, he had refused to give the Pharisees any sign from heaven when they demanded it ( Matt. xvi. 1, 2 ); and why should they think to introduce it? James and John were the two disciples whom Christ had called Boanerges—sons of thunder ( Mark iii. 17 ); and will not that serve them, but they must be sons of lightning too? (5.) The example of Elias did not reach the case. Elijah was sent to display the terrors of the law, and to give proof of that, and to witness as a bold reprover against the idolatries and wickednesses of the court of Ahab, and it was agreeable enough to him to have his commission thus proved; but it is a dispensation of grace that is now to be introduced, to which such a terrible display of divine justice will not be at all agreeable. Archbishop Tillotson suggests that their being now near Samaria, where Elijah called for fire from heaven, might help to put it in their heads; perhaps at the very place; but, though the place was the same, the times were altered.

IV. The reproof he gave to James and John for their fiery, furious zeal ( v. 55 ): He turned with a just displeasure, and rebuked them; for as many as he loves he rebukes and chastens, particularly for what they do, that is irregular and unbecoming them, under colour of zeal for him.

1. He shows them in particular their mistake: Ye know not what manner of spirit ye are of; that is, (1.) "You are not aware what an evil spirit and disposition you are of; how much there is of pride, and passion, and personal revenge, covered under this pretence of zeal for your Master." Note, There may be much corruption lurking, nay, and stirring too, in the hearts of good people, and they themselves not be sensible of it. (2.) "You do not consider what a good spirit, directly contrary to this, you should be of. Surely you have yet to learn, though you have been so long learning, what the spirit of Christ and Christianity is. Have you not been taught to love your enemies, and to bless them that curse you, and to call for grace from heaven, not fire from heaven, upon them? You know not how contrary your disposition herein is to that which it was the design of the gospel you should be delivered into. You are not now under the dispensation of bondage, and terror, and death, but under the dispensation of love, and liberty, and grace, which was ushered in with a proclamation of peace on earth and good will toward men, to which you ought to accommodate yourselves, and not by such imprecations as these oppose yourselves."

2. He shows them the general design and tendency of his religion ( v. 56 ): The Son of man is not himself come, and therefore does not send you abroad to destroy men's lives, but to save them. He designed to propagate his holy religion by love and sweetness, and every thing that is inviting and endearing, not by fire and sword, and blood and slaughter; by miracles of healing, not by plagues and miracles of destruction, as Israel was brought out of Egypt. Christ came to slay all enmities, not to foster them. Those are certainly destitute of the spirit of the gospel that are for anathematizing and rooting out by violence and persecution all that are not of their mind and way, that cannot in conscience say as they say, and do as they do. Christ came, not only to save men's souls, but to save their lives too—witness the many miracles he wrought for the healing of diseases that would otherwise have been mortal, by which, and a thousand other instances of beneficence, it appears that Christ would have his disciples do good to all, to the utmost of their power, but hurt to none, to draw men into his church with the cords of a man and the bands of love, but not think to drive men into it with a rod of violence or the scourge of the tongue.

51. the time was come-- rather, "the days were being fulfilled," or approaching their fulfilment.

that he should be received up-- "of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. The work of Christ in the flesh is here divided into two great stages; all that preceded this belonging to the one, and all that follows it to the other. During the one, He formally "came to His own," and "would have gathered them"; during the other, the awful consequences of "His own receiving Him not" rapidly revealed themselves.

he steadfastly set his face-- the "He" here is emphatic--"He Himself then." See His own prophetic language, "I have set my face like a flint" ( Is 50:7 ).

go to Jerusalem-- as His goal, but including His preparatory visits to it at the feasts of tabernacles and of dedication ( Joh 7:2 , 10 ; 10:22 , 23 ), and all the intermediate movements and events.

52. messengers before his face ... to make ready for him-- He had not done this before; but now, instead of avoiding, He seems to court publicity--all now hastening to maturity.

53. did not receive him, because, &c.-- The Galileans, in going to the festivals at Jerusalem, usually took the Samaritan route [Josephus, Antiquities, 20.6.1], and yet seem to have met with no such inhospitality. But if they were asked to prepare quarters for the Messiah, in the person of one whose "face was as though He would go to Jerusalem," their national prejudices would be raised at so marked a slight upon their claims. (See on Joh 4:20 ).

54. James and John-- not Peter, as we should have expected, but those "sons of thunder" ( Mr 3:17 ), who afterwards wanted to have all the highest honors of the Kingdom to themselves, and the younger of whom had been rebuked already for his exclusiveness ( Lu 9:49 , 50 ). Yet this was "the disciple whom Jesus loved," while the other willingly drank of His Lord's bitter cup. (See on Mr 10:38-40 ; and Ac 12:2 ). That same fiery zeal, in a mellowed and hallowed form, in the beloved disciple, we find in 2Jo 5:10; 3Jo 10.

fire ... as Elias-- a plausible case, occurring also in Samaria ( 2Ki 1:10-12 ).

55-56. know not what ... spirit-- The thing ye demand, though in keeping with the legal, is unsuited to the genius of the evangelical dispensation. The sparks of unholy indignation would seize readily enough on this example of Elias, though our Lord's rebuke (as is plain from Lu 9:56 ) is directed to the principle involved rather than the animal heat which doubtless prompted the reference. "It is a golden sentence of Tillotson, Let us never do anything for religion which is contrary to religion" [Webster and Wilkinson].