Monday of the 30th week of Ordinary Time

They are the sons of God, by this new grace of adoption, by which also they call God, Abba; that is to say, Father, whereas under the former law of Moses, God rather governed his people by fear; there were his servants, we are his sons; and if sons, also the heirs of God, with the promise of an eternal inheritance in his kingdom, provided we suffer for Christ's sake, as he suffered for us. And surely the short sufferings in this world have no proportion, nor can be put in balance with the future endless glory, which is promised and prepared for us in heaven. (Witham) --- Abba is a Syriac word, which signifies my father. This is properly the word of free and noble children; for amongst the Hebrews, the children of slaves were not allowed to cal their fathers Abba, nor their mothers Imma. This kind of expression was very rarely used under the old law. The Hebrews called the Almighty their Lord, their God, their Salvation, their King, their Protector, their Glory, &c. but seldom their father, scarcely ever, except in the case of Solomon, who was a particular figure of the Messias, the true Son of God. On this account God said to him: "He shall call me Father and God; and I will be to him a Father, and will treat as my first-born." But it is the property of the Christian to call the Almighty his Father with confidence indeed, yet tempered with a filial awe; remembering at the same time that he is his judge. (Calmet) --- Mat. Polus says that not any one of the just dared to call God, my Father, before the coming of Christ, as this favour was reserved for the time of the gospel. (In this location.) (Haydock) --- St. John Chrysostom[1] takes notice, that God was also called the Father of the Israelites, and they his children, in the Old Testament, when God rather governed his people by fear of punishments, and promises of temporal blessings, but not in that particular manner as in the new law. (Witham) --- The Spirit himself, &c. By the inward motions of divine love, and the peace of conscience, which the children of God experience, they have a kind of testimony of God's favour; by which they are much strengthened in the hope of their justification and salvation; but yet not so as to pretend to an absolute assurance, which is not usually granted in this mortal life: during which we are taught to work out our salvation with fear and trembling. (Philippians ii. 12.) And that he who thinketh himself to stand, must take heed lest he fall. (1 Corinthians x. 12.) See also Romans xi. 20, 21, 22. (Challoner) --- He hath given to us, says St. John, (chap. i. 12.) the power, or dignity, of being the sons of God. Christ taught us to pray, and to begin our prayers with our Father, &c. (Matthew vi. 9.) (Witham)

Abba (Pater) St. John Chrysostom, hom. xiv. p. 115. Greek: oude euchomenous outos, &c.

10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. 11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. 13 For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. 14 For as many as are led by the Spirit of God, they are the sons of God. 15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God:

In these verses the apostle represents two more excellent benefits, which belong to true believers.

I. Life. The happiness is not barely a negative happiness, not to be condemned; but it is positive, it is an advancement to a life that will be the unspeakable happiness of the man ( v. 10, 11 ): If Christ be in you. Observe, If the Spirit be in us, Christ is in us. He dwells in the heart by faith, Eph. iii. 17 . Now we are here told what becomes of the bodies and souls of those in whom Christ is.

1. We cannot say but that the body is dead; it is a frail, mortal, dying body, and it will be dead shortly; it is a house of clay, whose foundation is in the dust. The life purchased and promised does not immortalize the body in its present state. It is dead, that is, it is appointed to die, it is under a sentence of death: as we say one that is condemned is a dead man. In the midst of life we are in death: be our bodies ever so strong, and healthful, and handsome, they are as good as dead ( Heb. xi. 12 ), and this because of sin. It is sin that kills the body. This effect the first threatening has ( Gen. iii. 19 ): Dust thou art. Methinks, were there no other argument, love to our bodies should make us hate sin, because it is such an enemy to our bodies. The death even of the bodies of the saints is a remaining token of God's displeasure against sin.

2. But the spirit, the precious soul, that is life; it is now spiritually alive, nay, it is life. Grace in the soul is its new nature; the life of the saint lies in the soul, while the life of the sinner goes no further than the body. When the body dies, and returns to the dust, the spirit if life; not only living and immortal, but swallowed up of life. Death to the saints is but the freeing of the heaven-born spirit from the clog and load of this body, that it may be fit to partake of eternal life. When Abraham was dead, yet God was the God of Abraham, for even then his spirit was life, Matt. xxii. 31, 32 . See Ps. xlix. 15 . And this because of righteousness. The righteousness of Christ imputed to them secures the soul, the better part, from death; the righteousness of Christ inherent in them, the renewed image of God upon the soul, preserves it, and, by God's ordination, at death elevates it, and improves it, and makes it meet to partake of the inheritance of the saints in light. The eternal life of the soul consists in the vision and fruition of God, and both assimilating, for which the soul is qualified by the righteousness of sanctification. I refer to Ps. xvii. 15 , I will behold thy face in righteousness.

3. There is a life reserved too for the poor body at last: He shall also quicken your mortal bodies, v. 11 . The Lord is for the body; and though at death it is cast aside as a despised broken vessel, a vessel in which is no pleasure, yet God will have a desire to the work of his hands ( Job xiv. 15 ), will remember his covenant with the dust, and will not lose a grain of it; but the body shall be reunited to the soul, and clothed with a glory agreeable to it. Vile bodies shall be newly fashioned, Phil. iii. 21 ; 1 Cor. xv. 42 . Two great assurances of the resurrection of the body are mentioned:— (1.) The resurrection of Christ: He that raised up Christ from the dead shall also quicken. Christ rose as the head, and first-fruits, and forerunner of all the saints, 1 Cor. xv. 20 . The body of Christ lay in the grave, under the sin of all the elect imputed, and broke through it. O grave, then, where is thy victory? It is in the virtue of Christ's resurrection that we shall rise. (2.) The indwelling of the Spirit. The same Spirit that raiseth the soul now will raise the body shortly: By his Spirit that dwelleth in you. The bodies of the saints are the temples of the Holy Ghost, 1 Cor. iii. 16 ; vi. 19 . Now, though these temples may be suffered for awhile to lie in ruins, yet they shall be rebuilt. The tabernacle of David, which has fallen down, shall be repaired, whatever great mountains may be in the way. The Spirit, breathing upon dead and dry bones, will make them live, and the saints even in their flesh shall see God. Hence the apostle by the way infers how much it is our duty to walk not after the flesh, but after the Spirit, v. 12, 13 . Let not our life be after the wills and motions of the flesh. Two motives he mentions here:— [1.] We are not debtors to the flesh, neither by relation, gratitude, nor any other bond or obligation. We owe no suit nor service to our carnal desires; we are indeed bound to clothe, and feed, and take care of the body, as a servant to the soul in the service of God, but no further. We are not debtors to it; the flesh never did us so much kindness as to oblige us to serve it. It is implied that we are debtors to Christ and to the Spirit: there we owe our all, all we have and all we can do, by a thousand bonds and obligations. Being delivered from so great a death by so great a ransom, we are deeply indebted to our deliverer. See 1 Cor. vi. 19, 20 . [2.] Consider the consequences, what will be at the end of the way. Here are life and death, blessing and cursing, set before us. If you live after the flesh, you shall die; that is, die eternally. It is the pleasing, and serving, and gratifying, of the flesh, that are the ruin of souls; that is, the second death. Dying indeed is the soul's dying: the death of the saints is but a sleep. But, on the other hand, You shall live, live and be happy to eternity; that is the true life: If you through the Spirit mortify the deeds of the body, subdue and keep under all fleshly lusts and affections, deny yourselves in the pleasing and humouring of the body, and this through the Spirit; we cannot do it without the Spirit working it in us, and the Spirit will not do it without our doing our endeavour. So that in a word we are put upon this dilemma, either to displease the body or destroy the soul.

II. The Spirit of adoption is another privilege belonging to those that are in Christ Jesus, v. 14-16 .

1. All that are Christ's are taken into the relation of Children to God, v. 14 . Observe, (1.) Their property: They are led by the Spirit of God, as a scholar in his learning is led by his tutor, as a traveller in his journey is led by his guide, as a soldier in his engagements is led by his captain; not driven as beasts, but led as rational creatures, drawn with the cords of a man and the bands of love. It is the undoubted character of all true believers that they are led by the Spirit of God. Having submitted themselves in believing to his guidance, they do in their obedience follow that guidance, and are sweetly led into all truth and all duty. (2.) Their privilege: They are the sons of God, received into the number of God's children by adoption, owned and loved by him as his children.

2. And those that are the sons of God have the Spirit,

(1.) To work in them the disposition of children.

[1.] You have not received the spirit of bondage again to fear, v. 15 . Understand it, First, Of that spirit of bondage which the Old-Testament church was under, by reason of the darkness and terror of that dispensation. The veil signified bondage, 2 Cor. iii. 15 . Compare v. 17 . The Spirit of adoption was not then so plentifully poured out as now; for the law opened the wound, but little of the remedy. Now you are not under that dispensation, you have not received that spirit. Secondly, Of that spirit of bondage which many of the saints themselves were under at their conversion, under the convictions of sin and wrath set home by the Spirit; as those in Acts ii. 37 , the jailer ( Acts xvi. 30 ), Paul, Acts ix. 6 . Then the Spirit himself was to the saints a spirit of bondage: "But," says the apostle, "with you this is over." "God as a Judge," says Dr. Manton, "by the spirit of bondage, sends us to Christ as Mediator, and Christ as Mediator, by the spirit of adoption, sends us back again to God as a Father." Though a child of God may come under fear of bondage again, and may be questioning his sonship, yet the blessed Spirit is not again a spirit of bondage, for then he would witness an untruth.

[2.] But you have received the Spirit of adoption. Men may give a charter of adoption; but it is God's prerogative, when he adopts, to give a spirit of adoption—the nature of children. The Spirit of adoption works in the children of God a filial love to God as a Father, a delight in him, and a dependence upon him, as a Father. A sanctified soul bears the image of God, as the child bears the image of the father. Whereby we cry, Abba, Father. Praying is here called crying, which is not only an earnest, but a natural expression of desire; children that cannot speak vent their desires by crying. Now, the Spirit teaches us in prayer to come to God as a Father, with a holy humble confidence, emboldening the soul in that duty. Abba, Father. Abba is a Syriac word signifying father or my father; pater, a Greek work; and why both, Abba, Father? Because Christ said so in prayer ( Mark xiv. 36 ), Abba, Father: and we have received the Spirit of the Son. It denotes an affectionate endearing importunity, and a believing stress laid upon the relation. Little children, begging of their parents, can say little but Father, Father, and that is rhetoric enough. It also denotes that the adoption is common both to Jews and Gentiles: the Jews call him Abba in their language, the Greeks may call him pater in their language; for in Christ Jesus there is neither Greek nor Jew.

17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait for it.

In these words the apostle describes a fourth illustrious branch of the happiness of believers, namely, a title to the future glory. This is fitly annexed to our sonship; for as the adoption of sons entitles us to that glory, so the disposition of sons fits and prepares us for it. If children, then heirs, v. 17 . In earthly inheritances this rule does not hold, only the first-born are heirs; but the church is a church of first-born, for they are all heirs. Heaven is an inheritance that all the saints are heirs to. They do not come to it as purchasers by any merit or procurement of their own; but as heirs, purely by the act of God; for God makes heirs. The saints are heirs though in this world they are heirs under age; see Gal. iv. 1, 2 . Their present state is a state of education and preparation for the inheritance. How comfortable should this be to all the children of God, how little soever they have in possession, that, being heirs, they have enough in reversion! But the honour and happiness of an heir lie in the value and worth of that which he is heir to: we read of those that inherit the wind; and therefore we have here an abstract of the premises. 1. Heirs of God. The Lord himself is the portion of the saints' inheritance ( Ps. xvi. 5 ), a goodly heritage, v. 6 . The saints are spiritual priests, that have the Lord for their inheritance, Num. xviii. 20 . The vision of God and the fruition of God make up the inheritance the saints are heirs to. God himself will be with them, and will be their God, Rev. xxi. 3 . 2. Joint-heirs with Christ. Christ, as Mediator, is said to be the heir of all things ( Heb. i. 2 ), and true believers, by virtue of their union with him, shall inherit all things, Rev. xxi. 7 . Those that now partake of the Spirit of Christ, as his brethren, shall, as his brethren, partake of his glory ( John xvii. 24 ), shall sit down with him upon his throne, Rev. iii. 21 . Lord, what is man, that thou shouldst thus magnify him! Now this future glory is further spoken of as the reward of present sufferings and as the accomplishment of present hopes.

I. As the reward of the saints' present sufferings; and it is a rich reward: If so be that we suffer with him ( v. 17 ), or forasmuch as we suffer with him. The state of the church in this world always is, but was then especially, an afflicted state; to be a Christian was certainly to be a sufferer. Now, to comfort them in reference to those sufferings, he tells them that they suffered with Christ—for his sake, for his honour, and for the testimony of a good conscience, and should be glorified with him. Those that suffered with David in his persecuted state were advanced by him and with him when he came to the crown; see 2 Tim. ii. 12 . See the gains of suffering for Christ; though we may be losers for him, we shall not, we cannot, be losers by him in the end. This the gospel is filled with the assurances of. Now, that suffering saints may have strong supports and consolations from their hopes of heaven, he holds the balance ( v. 18 ), in a comparison between the two, which is observable. 1. In one scale he puts the sufferings of this present time. The sufferings of the saints are but sufferings of this present time, strike no deeper than the things of time, last no longer than the present time ( 2 Cor. iv. 17 ), light affliction, and but for a moment. So that on the sufferings he writes tekel, weighed in the balance and found light. 2. In the other scale he puts the glory, and finds that a weight, an exceeding and eternal weight: Glory that shall be revealed. In our present state we come short, not only in the enjoyment, but in the knowledge of that glory ( 1 Cor. ii. 9 ; 1 John iii. 2 ): it shall be revealed. It surpasses all that we have yet seen and known: present vouchsafements are sweet and precious, very precious, very sweet; but there is something to come, something behind the curtain, that will outshine all. Shall be revealed in us; not only revealed to us, to be seen, but revealed in us, to be enjoyed. The kingdom of God is within you, and will be so to eternity. 3. He concludes the sufferings not worthy to be compared with the glory — ouk axia pros ten doxan. They cannot merit that glory; and, if suffering for Christ will not merit, much less will doing. They should not at all deter and frighten us from the diligent and earnest pursuit of that glory. The sufferings are small and short, and concern the body only; but the glory is rich and great, and concerns the soul, and is eternal. This he reckons. I reckon — logizomai. It is not a rash and sudden determination, but the product of a very serious and deliberate consideration. He had reasoned the case within himself, weighed the arguments on both sides, and thus at last resolves the point. O how vastly different is the sentence of the word from the sentiment of the world concerning the sufferings of this present time! I reckon, as an arithmetician that is balancing an account. He first sums up what is disbursed for Christ in the sufferings of this present time, and finds they come to very little; he then sums up what is secured to us by Christ in the glory that shall be revealed, and this he finds to be an infinite sum, transcending all conception, the disbursement abundantly made up and the losses infinitely countervailed. And who would be afraid then to suffer for Christ, who as he is before-hand with us in suffering, so he will not be behind-hand with us in recompence? Now Paul was as competent a judge of this point as ever any mere man was. He could reckon not by art only, but by experience; for he knew both. He knew what the sufferings of this present time were; see 2 Cor. xi. 23-28 . He knew what the glory of heaven is; see 2 Cor. xii. 3, 4 . And, upon the view of both, he gives this judgment here. There is nothing like a believing view of the glory which shall be revealed to support and bear up the spirit under all the sufferings of this present time. The reproach of Christ appears riches to those who have respect to the recompence of reward, Heb. xi. 26 .

II. As the accomplishment of the saints' present hopes and expectations, v. 19 , &c. As the saints are suffering for it, so they are waiting for it. Heaven is therefore sure; for God by his Spirit would not raise and encourage those hopes only to defeat and disappoint them. He will establish that word unto his servants on which he has caused them to hope ( Ps. cxix. 49 ), and heaven is therefore sweet; for, if hope deferred makes the heart sick, surely when the desire comes it will be a tree of life, Prov. xiii. 12 . Now he observes an expectation of this glory,

1. In the creatures v. 19-22 . That must needs be a great, a transcendent glory, which all the creatures are so earnestly expecting and longing for. This observation in these verses has some difficulty in it, which puzzles interpreters a little; and the more because it is a remark not made in any other scripture, with which it might be compared. By the creature here we understand, not as some do the Gentile world, and their expectation of Christ and the gospel, which is an exposition very foreign and forced, but the whole frame of nature, especially that of this lower world—the whole creation, the compages of inanimate and sensible creatures, which, because of their harmony and mutual dependence, and because they all constitute and make up one world, are spoken of in the singular number as the creature. The sense of the apostle in these four verses we may take in the following observations:—(1.) That there is a present vanity to which the creature, by reason of the sin of man, is made subject, v. 20 . When man sinned, the ground was cursed for man's sake, and with it all the creatures (especially of this lower world, where our acquaintance lies) became subject to that curse, became mutable and mortal. Under the bondage of corruption, v. 21 . There is an impurity, deformity, and infirmity, which the creature has contracted by the fall of man: the creation is sullied and stained, much of the beauty of the world gone. There is an enmity of one creature to another; they are all subject to continual alteration and decay of the individuals, liable to the strokes of God's judgments upon man. When the world was drowned, and almost all the creatures in it, surely then it was subject to vanity indeed. The whole species of creatures is designed for, and is hastening to, a total dissolution by fire. And it is not the least part of their vanity and bondage that they are used, or abused rather, by men as instruments of sin. The creatures are often abused to the dishonour of their Creator, the hurt of his children, or the service of his enemies. When the creatures are made the food and fuel of our lusts, they are subject to vanity, they are captivated by the law of sin. And this not willingly, not of their own choice. All the creatures desire their own perfection and consummation; when they are made instruments of sin it is not willingly. Or, They are thus captivated, not for any sin of their own, which they had committed, but for man's sin: By reason of him who hath subjected the same. Adam did it meritoriously; the creatures being delivered to him, when he by sin delivered himself he delivered them likewise into the bondage of corruption. God did it judicially; he passed a sentence upon the creatures for the sin of man, by which they became subject. And this yoke (poor creatures) they bear in hope that it will not be so always. Ep elpidi hoti kai, &c.— in hope that the creature itself; so many Greek copies join the words. We have reason to pity the poor creatures that for our sin have become subject to vanity. (2.) That the creatures groan and travail in pain together under this vanity and corruption, v. 22 . It is a figurative expression. Sin is a burden to the whole creation; the sin of the Jews, in crucifying Christ, set the earth a quaking under them. The idols were a burden to the weary beast, Isa. xlvi. 1 . There is a general outcry of the whole creation against the sin of man: the stone crieth out of the wall ( Hab. ii. 11 ), the land cries, Job xxxi. 38 . (3.) That the creature, that is now thus burdened, shall, at the time of the restitution of all things, be delivered from this bondage into the glorious liberty of the children of God ( v. 21 )—they shall no more be subject to vanity and corruption, and the other fruits of the curse; but, on the contrary, this lower world shall be renewed: when there will be new heavens there will be a new earth ( 2 Pet. iii. 13 ; Rev. xxi. 1 ); and there shall be a glory conferred upon all the creatures, which shall be (in the proportion of their natures) as suitable and as great an advancement as the glory of the children of God shall be to them. The fire at the last day shall be a refining, not a destroying annihilating fire. What becomes of the souls of brutes, that go downwards, none can tell. But it should seem by the scripture that there will be some kind of restoration of them. And if it be objected, What use will they be of to glorified saints? we may suppose them of as much use as they were to Adam in innocency; and if it be only to illustrate the wisdom, power, and goodness of their Creator, that is enough. Compare with this Ps. xcvi. 10-13 ; xcviii. 7-9 . Let the heavens rejoice before the Lord, for he cometh. (4.) That the creature doth therefore earnestly expect and wait for the manifestation of the children of God, v. 19 . Observe, At the second coming of Christ there will be a manifestation of the children of God. Now the saints are God's hidden ones, the wheat seems lost in a heap of chaff; but then they shall be manifested. It does not yet appear what we shall be ( 1 John iii. 2 ), but then the glory shall be revealed. The children of God shall appear in their own colours. And this redemption of the creature is reserved till then; for, as it was with man and for man that they fell under the curse, so with man and for man they shall be delivered. All the curse and filth that now adhere to the creature shall be done away then when those that have suffered with Christ upon earth shall reign with him upon the earth. This the whole creation looks and longs for; and it may serve as a reason why now a good man should be merciful to his beast.

12-13. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh-- "Once we were sold under sin ( Ro 7:14 ); but now that we have been set free from that hard master and become servants to Righteousness ( Ro 6:22 ), we owe nothing to the flesh, we disown its unrighteous claims and are deaf to its imperious demands." Glorious sentiment!

14. For as many as are led by the Spirit of God, they are the sons of God, they, &c.-- "these are sons of God." Hitherto the apostle has spoken of the Spirit simply as a power through which believers mortify sin: now he speaks of Him as a gracious, loving Guide, whose "leading"--enjoyed by all in whom is the Spirit of God's dear Son--shows that they also are "sons of God."

15. For, &c.-- "For ye received not (at the time of your conversion) the spirit of bondage," that is, "The spirit ye received was not a spirit of bondage."

again-- gendering.

to fear-- as under the law which "worketh wrath," that is, "Such was your condition before ye believed, living in legal bondage, haunted with incessant forebodings under a sense of unpardoned sin. But it was not to perpetuate that wretched state that ye received the Spirit."

but ye have received-- "ye received."

the spirit of adoption, whereby-- rather, "wherein."

we cry, Abba, Father-- The word "cry" is emphatic, expressing the spontaneousness, the strength, and the exuberance of the final emotions. In Ga 4:6 this cry is said to proceed from the Spirit in us, drawing forth the filial exclamation in our hearts. Here, it is said to proceed from our own hearts under the vitalizing energy of the Spirit, as the very element of the new life in believers (compare Mt 10:19 , 20 ; and see on Ro 8:4 ). "Abba" is the Syro-Chaldaic word for "Father"; and the Greek word for that is added, not surely to tell the reader that both mean the same thing, but for the same reason which drew both words from the lips of Christ Himself during his agony in the garden ( Mr 14:36 ). He, doubtless, loved to utter His Father's name in both the accustomed forms; beginning with His cherished mother tongue, and adding that of the learned. In this view the use of both words here has a charming simplicity and warmth.

16. The Spirit itself-- It should be "Himself" (see on Ro 8:26 ).

beareth witness with our spirit, that we are the children-- "are children"

of God-- The testimony of our own spirit is borne in that cry of conscious sonship, "Abba, Father"; but we are not therein alone; for the Holy Ghost within us, yea, even in that very cry which it is His to draw forth, sets His own distinct seal to ours; and thus, "in the mouth of two witnesses" the thing is established. The apostle had before called us "sons of God," referring to our adoption; here the word changes to "children," referring to our new birth. The one expresses the dignity to which we are admitted; the other the new life which we receive. The latter is more suitable here; because a son by adoption might not be heir of the property, whereas a son by birth certainly is, and this is what the apostle is now coming to.

17. And if children, then heirs-- "heirs also."

heirs of God-- of our Father's kingdom.

and joint-heirs with Christ-- as the "First-born among many brethren" ( Ro 8:29 ), and as "Heir of all things" ( He 1:2 ).

if so be that we suffer-- "provided we be suffering with Him."

that we may be also glorified together-- with Him. This necessity of conformity to Christ in suffering in order to participate in His glory, is taught alike by Christ Himself and by His apostles ( Joh 12:24-26 ; Mt 16:24 , 25 ; 2Ti 2:12 ).

1. Of this Psalm, the title seemeth not to need operose discussion: for simple and easy it appeareth. For thus it standeth: "For the end, for David himself a Psalm of a Song." But in many Psalms already we have reminded you what is "at the end: for the end of the Law is Christ for righteousness to every man believing:" He is the end which maketh perfect, not that which consumeth or destroyeth. Nevertheless, if any one endeavoureth to inquire, what meaneth, "a Psalm of a Song:" why not either "Psalm" or "Song," but both; or what is the difference between Psalm of Song, and Song of Psalm, because even thus of some Psalms the titles are inscribed: he will find perchance something which we leave for men more acute and more at leisure than ourselves....

2. "Let God rise up, and let His enemies be scattered"

(ver. 1). Already this hath come to pass, Christ hath risen up, "who is over all things, God blessed for ever," and His enemies have been dispersed through all nations, to wit, the Jews; in that very place, where they practised their enmities, being overthrown in war, and thence through all places dispersed: and now they hate, but fear, and in that very fear they do that which followeth, "And let them that hate Him flee from His face." The flight indeed of the mind is fear. For in carnal flight, whither flee they from the face of Him who everywhere showeth the efficacy of His presence? "Whither shall I depart," saith he, "from Thy Spirit, and from Thy face whither shall I flee?" With mind, therefore, not with body, they flee; to wit, by being afraid, not by being hidden; and not from that face which they see not, but from that which they are compelled to see. For the face of Him hath His presence in His Church been called....

3. "As smoke faileth, let them fail"

(ver. 3). For then shall they hear, "Come, ye blessed of My Father, receive ye the kingdom." "Let them be joyous," therefore, that have toiled, "and exult in the sight of God." For there will not be in this exultation, as though it were before men, any empty boasting; but (it will be) in the sight of Him who unerringly looketh into that which He hath granted. "Let them delight in gladness:" no longer exulting with trembling, as in this world, so long as "human life is a trial upon earth." Secondly, he turneth himself to those very persons to whom he hath given so great hope, and to them while here living he speaketh and exhorteth: "Sing ye to God, psalm ye to His name" (ver. 4). Already on this subject in the exposition of the Title we have before spoken that which seemed meet. He singeth to God, that liveth to God: He psalmeth to His name, that worketh unto His Glory. In singing thus, in psalming thus, that is, by so living, by so working, "a way make ye to Him," he saith, "that hath ascended above the setting." A way make ye to Christ: so that through the beautiful feet of men telling good tidings, the hearts of men believing many have a way opened to Him. For the Same is He that hath ascended above the "setting:" either because the new life of one turned to Him receiveth Him not, except the old life shall have set by his renouncing this world, or because He ascended above the setting, when by rising again He conquered the downfall of the body. "For The Lord is His name." Which if they had known, the Lord of glory they never would have crucified.

5. "Exult ye in the sight of Him," O ye to whom hath been said, "Sing ye to God, psalm ye to the name of Him, a way make ye to Him that hath ascended above the setting," also "exult in the sight of Him:" as if "sorrowful, yet alway rejoicing." For while ye make a way to Him, while ye prepare a way whereby He may come and possess the nations, ye are to suffer in the sight of men many sorrowful things. But not only faint not, but even exult, not in the sight of men, but in the sight of God. "In hope rejoicing, in tribulation enduring:" "exult ye in the sight of Him." For they that in the sight of men trouble you, "shall be troubled by the face of Him, the Father of orphans and Judge of widows"

(ver. 5). For desolate they suppose them to be, from whom ofttimes by the sword of the Word of God both parents from sons, and husbands from wives, are severed: but persons destitute and widowed have the consolation "of the Father of orphans and Judge of widows:" they have the consolation of Him that say to Him, "For my father and my mother have forsaken me, but the Lord hath taken up me:" and they that have hoped in the Lord, continuing in prayers by night and by day: by whose face those men shall be troubled when they shall have seen themselves prevail nothing, for that the whole world hath gone away after Him. For out of those orphans and widows, that is, persons destitute of partnership in this world's hope, the Lord for Himself doth build a Temple: whereof in continuation he saith, "The Lord is in His holy place."

6. For what is His place he hath disclosed, when he saith, "God that maketh to dwell men of one mood in a house"

(ver. 6): men of one mind, of one sentiment: this is the holy place of the Lord. For when he had said, "The Lord is in His holy place:" as though we were inquiring in what place, since He is everywhere wholly, and no place of corporal space containeth Him; forthwith he hath subjoined somewhat, that we should not seek Him apart from ourselves, but rather being of one mood dwelling in a house, we should deserve that He also Himself deign to dwell among us. This is the holy place of the Lord, the thing that most men seek to have, a place where in prayer they may be hearkened unto....For as in a great house of a man, the Lord thereof doth not abide in every place whatsoever, but in some place doubtless more private and honourable: so God dwelleth not in all men that are in His house (for He dwelleth not in the vessels of dishonour), but His holy place are they whom "He maketh to dwell of one mood," or "of one manner, in a house." For what are called tropoi in Greek, by both modi and mores (moods and manners), in Latin may be interpreted. Nor hath the Greek writer, "Who maketh to dwell," but only "maketh to dwell." "The Lord," then, "is in His holy place."...

7. But to prove that by His Grace He buildeth to Himself this place, not for the sake of the merits preceding of those persons out of whom He buildeth it, see what followeth: "Who leadeth forth men fettered, in strength." For He looseth the heavy bonds of sins, wherewith they were fettered so that they could not walk in the way of the commandments: but He leadeth them forth "in strength," which before His Grace they had not. "Likewise men provoking that dwell in the tombs:" that is, every way dead, taken up with dead works. For these men provoke Him to anger by withstanding justice: for those fettered men perchance would walk, and are not able, and are praying of God that they may be able, and are saying to Him, "From my necessities lead me forth." By whom being heard, they give thanks, saying, "Thou hast broken asunder my bonds." But these provoking men that dwell in the tombs, are of that kind, which in another passage the Scripture pointeth out, saying, "From a dead man, as from one that is not, confession perisheth." Whence there is this saying, "When a sinner shall have come into the depth of evil things, he despiseth." For it is one thing to long for, another thing to fight against righteousness: one thing from evil to desire to be delivered, another thing one's evil doings to defend rather than to confess: both kinds nevertheless the Grace of Christ leadeth forth in strength. With what strength, but that wherewith against sin even unto blood they are to strive? For out of each kind are made meet persons, whereof to construct His holy place; those being loosened, these being raised to life. For even of the woman, whom Satan had bound for eighteen years, by His command He loosed the bonds; and Lazarus' death by His voice He overcame. He that hath done these things in bodies, is able to do more marvellous things in characters, and to make men of one mood to dwell in a house: "leading forth men fettered in strength, likewise men provoking that dwell in the tombs."

8. "O God, when Thou wentest forth before Thy people"

(ver. 19). Which some copies have, "by day daily," because the Greeks have it thus, hem?ran kath' hem?ran: which more exactly would be expressed by, "by day daily." Which expression I think signifieth the same as that which hath been said, to wit, "from day unto day." For daily this He doeth even unto the end, He leadeth captive captivity, receiving gifts in men.

26. And because He leadeth that chariot unto the end, He continueth and saith, "A prosperous journey there shall make for us the God of our healths, our God, the God of making men safe"

(ver. 20). Highly is grace here commended. For who would be safe, unless He Himself should make whole? But that it might not occur to the mind, Why then do we die, if through His grace we have been made safe? immediately he added below, "and the Lord's is the outgoing of death:" as though he were saying, Why are thou indignant, O lot of humanity, that thou hast the outgoing of death? Even thy Lord's outgoing was no other than that of death. Rather therefore be comforted than be indignant: for even "the Lord's is the outgoing of death." "For by hope we have been saved: but if that which we see not we hope for, through patience we wait for it." Patiently therefore even death itself let us suffer, by the example of Him, who though by no sin He was debtor to death, and was the Lord, from whom no one could take away life, but Himself laid it down of Himself, yet had Himself the outgoing of death.

27. "Nevertheless, God shall break in pieces the heads of His enemies, the scalp of hair of men walking on in their transgressions"

Arise. These words were used when the Israelites decamped, (Numbers x. 35.; Calmet) and in the exorcisms to expel devils, who are here styled enemies. (St. Athanasius) --- The Jews were confounded when Christ arose again. (St. Augustine) --- The psalmist foretells the ruin of God's enemies, in the form of a prayer. (Worthington)

Feast. This was done when the ark was removed, 1 Paralipomenon xv., and xvi. 3. (Calmet) --- But believers may now receive God himself. (St. Ambrose) (Psalm xxxix.) (Berthier)

The Father, (patris.) Hebrew, pater, "the Father....God." He delights in these titles, (Haydock) and though he dwelleth on high, he looketh on the low, Psalm cxii. 5. (Menochius)

Of one manner. That is, agreeing in faith, unanimous in love, and following the same manner of discipline. It is verified in the servants of God living together in his house, which is the Church, 1 Timothy iii. 15. (Challoner) --- Hebrew may signify, "He maketh those who were alone (steriles) to dwell in a house," Psalm cxii. 9. He builds up their house, and grants them children. (Flaminius) (Exodus i. 21.) --- The Israelites under Pharao, (Calmet) saw their male issue destroyed, (Haydock) but God enabled them to multiply exceedingly, Exodus i. 12. (Calmet) --- Yechidim means "the solitary," (St. Jerome) and "the united," as the first Christians were. (Berthier) (Acts ii. 44.) (Haydock) --- The Church preserves unity in faith, &c. (St. Cyprian, ep. 76.) (Worthington) --- Bound. The power and mercy of God appears, in his bringing out of their captivity, those who were strongly bound in their sins; and in restoring to his grace those whose behaviour had been most provoking; and who by their evil habits were not only dead, but buried in their sepulchres. (Challoner) --- God's grace moves even the rebellious and negligent will of man, so that it willingly embraces the right path. (Worthington) --- In strength. Houbigant, "to walk freely." The Gentiles were, as it were, buried, before Christ delivered them, (Berthier) as he did those who were once incredulous in the days of Noe, (1 Peter iii. 20., and iv. 6.; St. Athanasius) and God rescued the Israelites from servitude, notwithstanding their repeated provocations, both before and after this mercy. Some translate, (Haydock) Hebrew, "He delivers those who were bound in chains; but the rebels (Egyptians, or faithless Hebrews) have remained in the desert." (Calmet) --- Their bodies have there become a prey to beasts, and to corruption. (Haydock) --- God permitted the rebellious Egyptians to pursue his people. (Menochius)

To us. so the Israelites might be filled with confidence in the desert, (Haydock) or the people pray that God would favour the pious design of their king. (Calmet) --- Hebrew, "God will carry us, (St. Jerome) or loadeth us with benefits." (Protestants) (Haydock)

The issues from death. The Lord alone is master of the issues, by which we may escape from death. (Challoner) --- He killeth and giveth life, 1 Kings ii. 6.

1 Let God arise, let his enemies be scattered: let them also that hate him flee before him. 2 As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God. 3 But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice. 4 Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him. 5 A father of the fatherless, and a judge of the widows, is God in his holy habitation. 6 God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry land.

In these verses,

I. David prays that God would appear in his glory,

1. For the confusion of his enemies ( v. 1, 2 ): " Let God arise, as a judge to pass sentence upon them, as a general to take the field and do execution upon them; and let them be scattered, and flee before him, as unable to keep their ground, much less to make head against him. Let God arise, as the sun when he goes forth in his strength; and the children of darkness shall be scattered, as the shadows of the evening flee before the rising sun. Let them be driven away as smoke by the wind, which ascends as if it would eclipse the sun, but is presently dispelled, and there appears to remainder of it. Let them melt as wax before the fire, which is quickly dissolved." Thus does David comment upon Moses's prayer, and not only repeat it with application to himself and his own times, but enlarge upon it, to direct us how to make use of scripture-prayers. Nay, it looks further, to the Redeemer's victory over the enemies of this kingdom, for he was the angel of the covenant, that guided Israel through the wilderness. Note, (1.) There are, and have been, and ever will be, such as are enemies to God and hate him, that join in with the old serpent against the kingdom of God among men and against the seed of the woman. (2.) They are the wicked, and none but the wicked, that are enemies to God, the children of the wicked one. (3.) Though we are to pray for our enemies as such, yet we are to pray against God's enemies as such, against their enmity to him and all their attempts upon his kingdom. (4.) If God but arise, all his impenitent and implacable enemies, that will not repent to give him glory, will certainly and speedily be scattered, and driven away, and made to perish at his presence; for none ever hardened his heart against God and prospered. The day of judgment will be the day of the complete and final perdition of ungodly men ( 2 Pet. iii. 7 ), who shall melt like wax before that flaming fire in which the Lord shall then appear, 2 Thess. i. 8 .

2. For the comfort and joy of his own people ( v. 3 ): " Let the righteous be glad, that are now in sorrow; let them rejoice before God in his favourable presence. God is the joy of his people; let them rejoice whenever they come before God, yea, let them exceedingly rejoice, let them rejoice with gladness." Note, Those who rejoice in God have reason to rejoice with exceeding joy; and this joy we ought to wish to all the saints, for it belongs to them. Light is sown for the righteous.

II. He praises God for his glorious appearances, and calls upon us to praise him, to sing to his name, and extol him,

1. As a great God, infinitely great ( v. 4 ): He rides upon the heavens, by his name JAH. He is the spring of all the motions of the heavenly bodies, directs and manages them, as he that rides in the chariot sets it a-going, has a supreme command of the influences of heaven; he rides upon the heavens for the help of his people ( Deut. xxxiii. 26 ), so swiftly, so strongly, and so much above the reach of opposition. He rules these by his name Jah, or Jehovah, a self-existent self-sufficient being; the fountain of all being, power, motion, and perfection; this is his name for ever. When we thus extol God we must rejoice before him. Holy joy in God will very well consist with that reverence and godly fear wherewith we ought to worship him.

2. As a gracious God, a God of mercy and tender compassion. He is great, but he despises not any, no, not the meanest; nay, being a God of great power, he uses his power for the relief of those that are distressed, v. 5, 6 . The fatherless, the widows, the solitary, find him a God all-sufficient to them. Observe how much God's goodness is his glory. He that rides on the heavens by his name Jah, one would think should immediately have been adored as King of kings and Lord of lords, and the sovereign director of all the affairs of states and nations; he is so, but this he rather glories in, that he is a Father of the fatherless. Though God be high, yet has he respect unto the lowly. Happy are those that have an interest in such a God as this. He that rides upon the heavens is a Father worth having; thrice happy are the people whose God is the Lord. (1.) When families are bereaved of their head God takes care of them, and is himself their head; and the widows and the fatherless children shall find that in him which they have lost in the relation that is removed, and infinitely more and better. He is a Father of the fatherless, to pity them, to bless them, to teach them, to provide for them, to portion them. He will preserve them alive ( Jer. xlix. 11 ), and with him they shall find mercy, Hos. xiv. 3 . They have liberty to call him Father, and to plead their relation to him as their guardian, Ps. cxlvi. 9 ; x. 14, 18 . He is a judge or patron of the widows, to give them counsel and to redress their grievances, to own them and plead their cause, Prov. xxii. 23 . He has an ear open to all their complaints and a hand open to all their wants. He is so in his holy habitation, which may be understood either of the habitation of his glory in heaven (there he has prepared his throne of judgment, which the fatherless and widow have free recourse to, and are taken under the protection of, Ps. ix. 4 , 7 ), or of the habitation of his grace on earth; and so it is a direction to the widows and fatherless how to apply to God; let them go to his holy habitation, to his word and ordinances; there they may find him and find comfort in him. (2.) When families are to be built up he is the founder of them: God sets the solitary in families, brings those into comfortable relations that were lonely, gives those a convenient settlement that were unsettled ( Ps. cxiii. 9 ); he makes those dwell at home that were forced to seek for relief abroad (so Dr. Hammond), putting those that were destitute into a way of getting their livelihood, which is a very good way for man's charity, as it is of God's bounty.

7 O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: 8 The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel. 9 Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary. 10 Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor. 11 The Lord gave the word: great was the company of those that published it. 12 Kings of armies did flee apace: and she that tarried at home divided the spoil. 13 Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. 14 When the Almighty scattered kings in it, it was white as snow in Salmon.

The psalmist here, having occasion to give God thanks for the great things he had done for him and his people of late, takes occasion thence to praise him for what he had done for their fathers in the days of old. Fresh mercies should put us in mind of former mercies and revive our grateful sense of them. Let it never be forgotten,

I. That God himself was the guide of Israel through the wilderness; when he had brought them out of their chains he did not leave them in the dry land, but he himself went before them in a march through the wilderness, v. 7 . It was not a journey, but a march, for they went as soldiers, as an army with banners. The Egyptians promised themselves that the wilderness had shut them in, but they were deceived; God's Israel, having him for their leader, marched through the wilderness and were not lost in it. Note, If God bring his people into a wilderness, he will be sure to go before them in it and bring them out of it. Cant. viii. 5 .

II. That he manifested his glorious presence with them at Mount Sinai, v. 8 . Never did any people see the glory of God, nor hear his voice, as Israel did, Deut. iv. 32, 33 . Never had any people such an excellent law given them, so expounded, so enforced. Then the earth shook, and the neighbouring countries, it is likely, felt the shock; terrible thunders there were, accompanied no doubt with thunder-showers, in which the heavens seemed to drop; while the divine doctrine dropped as the rain, Deut. xxxii. 2 . Sinai itself, that vast mountain, that long ridge of mountains, was moved at the presence of God; see Judg. v. 4, 5 ; Deut. xxxiii. 2 ; Hab. iii. 3 . This terrible appearance of the Divine Majesty, as it would possess them with a fear and dread of him, so it would encourage their faith in him and dependence upon him. Whatever mountains of difficulty lay in the way of their happy settlement, he that could move Sinai itself could remove them, could get over them.

III. That he provided very comfortably for them both in the wilderness and in Canaan ( v. 9, 10 ): Thou didst send a plentiful rain and hast prepared of thy goodness for the poor. This may refer, 1. To the victualling of their camp with manna in the wilderness, which was rained upon them, as were also the quails ( Ps. lxxviii. 24 , 27 ), and it might be fitly called a rain of liberality or munificence, for it was a memorable instance of the divine bounty. This confirmed the camp of Israel (here called God's inheritance, because he had chosen them to be a peculiar treasure to himself) when it was weary and ready to perish: this confirmed their faith, and was a standing proof of God's power and goodness. Even in the wilderness God found a comfortable dwelling for Israel, which was his congregation. Or, 2. To the seasonable supplies granted them in Canaan, that land flowing with milk and honey, which is said to drink water of the rain of heaven, Deut. xi. 11 . When sometimes that fruitful land was ready to be turned into barrenness, for the iniquity of those that dwelt therein, God, in judgment, remembered mercy, and sent them a plentiful rain, which refreshed it again, so that the congregation of Israel dwelt therein, and there was provision enough, even to satisfy their poor with bread. This looks further to the spiritual provision made for God's Israel; the Spirit of grace and the gospel of grace are the plentiful rain with which God confirms his inheritance, and from which their fruit is found, Isa. xlv. 8 . Christ himself is this rain, Ps. lxxii. 6 . He shall come as showers that water the earth.

IV. That he often gave them victory over their enemies; armies, and kings of armies, appeared against them, from their first coming into Canaan, and all along in the times of the judges, till David's days, but, first or last, they gained their point against them, v. 11, 12 , 14 . Observe here, 1. That God was their commander-in-chief: The Lord gave the word, as general of their armies. He raised up judges for them, gave them their commissions and instructions, and assured them of success. God spoke in his holiness, and then Gilead is mine. 2. That they had prophets, as God's messengers, to make known his mind to them. God gave them his word ( the word of the Lord came unto them) and then great was the company of the preachers —prophets and prophetesses, for the word is feminine. When God has messages to send he will not want messengers. Or perhaps it may allude to the women's joining in the triumph when the victory was obtained, as was usual ( Exod. xv. 20 , 1 Sam. xviii. 7 ), in which they took notice of the word of God, triumphing in that as much as in his works. 3. That their enemies were defeated, and put to confusion: Kings of armies did flee, did flee with the greatest terror and precipitation imaginable, did not fight and flee, but flee and flee, retired without striking a stroke; they fled apace, fled and never rallied again. 4. That they were enriched with the plunder of the field: She that tarried at home divided the spoil. Not only the men, the soldiers that abode by the stuff, who were, by a statute of distributions, to share the prey ( 1 Sam. xxx. 24 ), but even the women that tarried at home had a share, which intimates the abundance of spoil that should be taken. 5. That these great things which God did for them were sanctified to them and contributed to their reformation ( v. 14 ): When the Almighty scattered kings for her (for the church) she was white as snow in Salmon, purified and refined by the mercies of God; when the host went forth against the enemy they kept themselves from every wicked thing, and so the host returned victorious, and Israel by the victory were confirmed in their purity and piety. This account of Israel's victories is applicable to the victories obtained by the exalted Redeemer for those that are his, over death and hell. By the resurrection of Christ our spiritual enemies were made to flee, their power was broken, and they were for ever disabled to hurt any of God's people. This victory was first notified by the women (the she-publishers) to the disciples ( Matt. xxviii. 7 ) and by them it was preached to all the world, while believers that tarry at home, that did not themselves contribute any thing towards it, enjoy the benefit of it, and divide the spoil.

15 The hill of God is as the hill of Bashan; a high hill as the hill of Bashan. 16 Why leap ye, ye high hills? this is the hill which God desireth to dwell in; yea, the Lord will dwell in it for ever. 17 The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. 18 Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them. 19 Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah. 20 He that is our God is the God of salvation; and unto God the Lord belong the issues from death. 21 But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses.

David, having given God praise for what he had done for Israel in general, as the God of Israel ( v. 8 ), here comes to give him praise as Zion's God in a special manner; compare Ps. ix. 11 . Sing praises to the Lord who dwelleth in Zion, for which reason Zion is called the hill of God.

I. He compares it with the hill of Bashan and other high and fruitful hills, and prefers it before them, v. 15, 16 . It is true, Zion was but little and low in comparison with them, and was not covered over with flocks and herds as they were, yet, upon this account, it has the pre-eminence above them all, that it is the hill of God, the hill which he desires to dwell in, and where he chooses to manifest the tokens of his peculiar presence, Ps. cxxxii. 13, 14 . Note, It is much more honourable to be holy to God than to be high and great in the world. " Why leap you, you high hills? Why do you insult over poor Zion, and boast of your own height? This is the hill which God has chosen, and therefore though you exceed it in bulk, and be first-rates, yet, because on this the royal flag is hoisted, you must all strike sail to it." Zion was especially honourable because it was a type of the gospel church, which is therefore called Mount Zion ( Heb. xii. 22 ), and this is intimated here, when he said, The Lord will dwell in it for ever, which must have its accomplishment in the gospel Zion. There is no kingdom in the world comparable to the kingdom of the Redeemer, no city comparable to that which is incorporated by the gospel charter, for there God dwells and will dwell for ever.

II. He compares it with Mount Sinai, of which he had spoken ( v. 8 ), and shows that it has the Shechinah or divine presence in it as really, though not as sensibly, as Sinai itself had, v. 17 . Angels are the chariots of God, his chariots of war, which he make use of against his enemies, his chariots of conveyance, which he sends for his friends, as he did for Elijah (and Lazarus is said to be carried by the angels), his chariots of state, in the midst of which he shows his glory and power. They are vastly numerous: Twenty thousands, even thousands multiplied. There is an innumerable company of angels in the heavenly Jerusalem, Heb. xii. 22 . The enemies David fought with had chariots ( 2 Sam. viii. 4 ), but what were they, for number or strength, to the chariots of God? While David had these on his side he needed not to fear those that trusted in chariots and horses, Ps. xx. 7 . God appeared on Mount Sinai, attended with myriads of angels, by whose dispensation the law was given, Acts vii. 53 . He comes with ten thousands of saints, Deut. xxxiii. 2 . And still in Zion God manifests his glory, and is really present, with a numerous retinue of his heavenly hosts, signified by the cherubim between which God is said to dwell. So that, as some read the last words of the verse, Sinai is in the sanctuary; that is, the sanctuary was to Israel instead of Mount Sinai, whence they received divine oracles. Our Lord Jesus has these chariots at command. When the first-begotten was brought in to the world it was with this charge, Let all the angels of God worship him ( Heb. i. 6 ); they attended him upon all occasions, and he is now among them, angels, principalities, and powers, being made subject to him, 1 Pet. iii. 22 . And it is intimated in the New Testament that the angels are present in the solemn religious assemblies of Christians, 1 Cor. xi. 10 . Let the woman have a veil on her head because of the angels; and see Eph. iii. 10 .

III. The glory of Mount Zion was the King whom God set on that holy hill ( Ps. ii. 6 ), who came to the daughter of Zion, Matt. xxi. 5 . Of his ascension the psalmist here speaks, and to it his language is expressly applied ( Eph. iv. 8 ): Thou hast ascended on high ( v. 18 ); compare Ps. xlvii. 5, 6 . Christ's ascending on high is here spoken of as a thing past, so sure was it; and spoken of to his honour, so great was it. It may include his whole exalted state, but points especially at his ascension into heaven to the right hand of the Father, which was as much our advantage as his advancement. For, 1. He then triumphed over the gates of hell. He led captivity captive; that is, he led his captives in triumph, as great conquerors used to do, making a show of them openly, Col. ii. 15 . He led those captive who had led us captive, and who, if he had not interposed, would have held us captive for ever. Nay, he led captivity itself captive, having quite broken the power of sin and Satan. As he was the death of death, so he was the captivity of captivity, Hos. xiii. 14 . This intimates the complete victory which Jesus Christ obtained over our spiritual enemies; it was such that through him we also are more than conquerors, that is, triumphers, Rom. viii. 37 . 2. He then opened the gates of heaven to all believers: Thou hast received gifts for men. He gave gifts to men, so the apostle reads it, Eph. iv. 8 . For he received that he might give; on his head the anointing of the Spirit was poured, that from him it might descend to the skirts of his garments. And he gave what he had received; having received power to give eternal life, he bestows it upon as many as were given him, John xvii. 2 . Thou hast received gifts for men, not for angels; fallen angels were not to be made saints, nor standing angels made gospel ministers, Heb. ii. 5 . Not for Jews only, but for all men; whoever will may reap the benefit of these gifts. The apostle tells us what these gifts were ( Eph. iv. 11 ), prophets, apostles, evangelists, pastors and teachers, the institution of a gospel ministry and the qualification of men for it, both which are to be valued as the gifts of heaven and the fruits of Christ's ascension. Thou hast received gifts in man (so the margin), that is, in the human nature which Christ was pleased to clothe himself with, that he might be a merciful and faithful high priest in things pertaining to God. In him, as Mediator, all fulness dwells, that from his fulness we might receive. To magnify the kindness and love of Christ to us in receiving these gifts for us, the psalmist observes, (1.) The forfeiture we had made of them. He received them for the rebellious also, for those that had been rebellious; so all the children of men had been in their fallen state. Perhaps it is especially meant of the Gentiles, that had been enemies in their minds by wicked works, Col. i. 21 . For them these gifts are received, to them they are given, that they might lay down their arms, that their enmity might be slain, and that they might return to their allegiance. This magnifies the grace of Christ exceedingly that through him rebels are, upon their submission, not only pardoned, but preferred. They have commissions given them under Christ, which some say, in our law, amounts to the reversing of an attainder. Christ came to a rebellious world, not to condemn it, but that through him it might be saved. (2.) The favour designed us in them: He received gifts for the rebellious, that the Lord God might dwell among them, that he might set up a church in a rebellious world, in which he would dwell by his word and ordinances, as of old in the sanctuary, that he might set up his throne, and Christ might dwell in the hearts of particular persons that had been rebellious. The gracious intention of Christ's undertaking was to rear up the tabernacle of God among men, that he might dwell with them and they might themselves be living temples to his praise, Ezek. xxxvii. 27 .

IV. The glory of Zion's King is that he is a Saviour and benefactor to all his willing people and a consuming fire to all those that persist in rebellion against him, v. 19-21 . We have here good and evil, life and death, the blessing and the curse, set before us, like that ( Mark xvi. 16 ), He that believes shall be saved; he that believes not shall be damned.

1. Those that take God for their God, and so give up themselves to him to be his people, shall be loaded with his benefits, and to them he will be a God of salvation. If in sincerity we avouch God to be our God, and seek to him as such, (1.) He will continually do us good and furnish us with occasion for praise. Having mentioned the gifts Christ received for us ( v. 18 ), fitly does he subjoin, in the next words, Blessed be the Lord; for it is owing to the mediation of Christ that we live, and live comfortably, and are daily loaded with benefits. So many, so weighty, are the gifts of God's bounty to us that he may be truly said to load us with them; he pours out blessings till there is no room to receive them, Mal. iii. 10 . So constant are they, and so unwearied is he in doing us good, that he daily loads us with them, according as the necessity of every day requires. (2.) He will at length be unto us the God of salvation, of everlasting salvation, the salvation of God, which he will show to those that order their conversation aright ( Ps. l. 23 ), the salvation of the soul. He that daily loads us with benefits will not put us off with present things for a portion, but will be the God of our salvation; and what he gives us now he gives as the God of salvation, pursuant to the great design of our salvation. He is our God, and therefore he will be the God of eternal salvation to us; for that only will answer the vast extent of his covenant-relation to us as our God. But has he power to complete this salvation? Yes, certainly; for unto God the Lord belong the issues from death. The keys of hell and death are put into the hand of the Lord Jesus, Rev. i. 18 . He, having made an escape from death himself in his resurrection, has both authority and power to rescue those that are his from the dominion of death, by altering the property of it to them when they die and giving them a complete victory over it when they shall rise again; for the last enemy that shall be destroyed is death. And to those that shall thus for ever escape death, and shall find such an outlet from it as not to be hurt of the second death, to them surely deliverances from temporal death are mercies indeed and come from God as the God of their salvation. 2 Cor. i. 10 .

1-3. Compare Nu 10:35 ; Psa 1:4 ; 22:14, on the figures here used.

before him-- as in Psa 68:2 , from His presence, as dreaded; but in Psa 68:3 , in His presence, as under His protection ( Psa 61:7 ).

4. extol him ... heavens-- literally, "cast up for Him who rideth in the deserts," or "wilderness" (compare Psa 68:7 ), alluding to the poetical representation of His leading His people in the wilderness as a conqueror, before whom a way is to be prepared, or "cast up" (compare Is 40:3 ; 62:10 ).

by his name JAH-- or, "Jehovah," of which it is a contraction ( Ex 15:3 ; Is 12:2 ) (Hebrew).

name-- or, "perfections" ( Psa 9:10 ; 20:1 ), which--

5-6. are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.

7-8. (Compare Ex 19:16-18 ).

thou wentest-- in the pillar of fire.

thou didst march-- literally, "in Thy tread," Thy majestic movement.

19-21. God daily and fully supplies us. The issues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemies.

CHAPTER 13

Ver. 10.And He was teaching in one of the synagogues on the Sabbath. The Sabbath was a festival on which the Jews came to the synagogue to hear the Law and its interpretation, as Christians on the Lord's day come together to hear mass and the sermon. Christ chose this time and place for the following miracle, that it might be public, and that He might confute and instruct the Pharisees, when speaking against it on account of the Sabbath.

Ver. 11.And behold there was a woman. "The spirit of infirmity, that is, an infirmity sent by the evil one," says de Lyra. Euthymius, "The devil of weakness not suffering her to live." The Arabic reads, "With whom was a spirit of infirmity for eighteen years, and she was bowed together and was not able to stand up by any means." This infirmity was a curving and bending of the whole body, so that the woman was compelled always to walk bent and stooping. Observe that diseases are often sent by the devils, through the permission of God, for sins of other reasons.

Ver. 16 shows the cause of this infirmity, "This daughter of Abraham, whom Satan hath bound," Thus the devil afflicted Job with various diseases, chap. ii. The same is seen in Psa_78:49, and Mat_9:23. The devil, therefore, made this woman crooked and bent, to compel her always to look down upon the earth.

Eighteen years. It was, therefore, an inveterate and incurable disease, and as such could not be healed by the physicians.

And was bowed together. Looking towards the ground, (cernua) crooked, with her head and back bent downwardsnay, she was less able even than a beast to look up at the sun and heavens, but must always look down at the rocks and the earth. For at the creation (Gen. i.)

Os homini sublime dedit, cœlumque

tueri

Jussit, et erectos ad sidera tollere

vultus,-

"God gave to man a lofty countenance,

And to regard the heavens commanded him.

Bade him to lift his form erect, and gaze

Upon the starry host,"

that he might look up at the sun and the heavens, and, by a heavenly life, journey towards God on high, and be received, into heaven and there enjoy the blessedness of the divine vision; for, as S. Basil says in the Catena, "We should seek heavenly things, and rise above those of earth." The devil, then, to turn men from heaven, makes them look downwards, so that they see, love, and pursue only earthly things.

Ver. 12.And when Jesus saw her (the Arabic has "Jesus looked upon her;" with the eyes, that is, of both body and mind; with the eyes of grace, pity, and mercy), He called her to Him, and said to her, Woman, thou art loosed, &c. "Loosed," that is, thou shalt be dismissed; thou art healed; healed by Me, through the laying on of My hands, as followed. For Christ seems to have done two things at the same time: to have laid His hands upon her, and so healed her, and to have said, Thou art loosed. He said, "Thou art loosed," and not "I loose thee," to sharpen the woman's faith. For Christ often ascribes healing and salvation to His touch, to show the virtue of His word and contact, for in the same moment in which He touched this woman, He healed her. "There was a divine virtue," says S. Cyril in the Catena, "in the flesh of Christ, by which in an instant He worked great and wonderful miracles. As when He said 'This is My Body,' He transmuted the bread into His Body, as He transubstantiates it daily in the Mass. For, to have said, This is My body, is to have made it so; as in the words, 'He spake and it was done.'" Hence, Titus, "By a word, assuredly most divine, and by a most perfect heavenly power, He removed the infirmity of this woman." Lastly, the words "Thou art loosed," that is, thou art freed, shows that the woman had been bound by Satan, constrained, kept down, as by a chain, so that her head appeared fixed to her knees and thighs. This bond Christ loosed, and thus made her erect. For Christ came to destroy the works of the devil.

Ver. 13.And He laid His hands on her. The hands signify the power of Christ, His authority, rule over diseases and devils; and equally His loving-kindness and beneficence, by which He conferred the benefit of healing upon the woman, through the beneficence of His touch.

Ver. 14.And the ruler of the synagogue answered with indignation. With indignation, because he envied Jesus the glory of a miracle by which He had shown Himself, before the whole synagogue and people, to be greater than the ruler. This man made religion and zeal for the observation of the Sabbath the cloak of his feeling. He is therefore called a hypocrite by Christ. So S. Cyril in the Catena, "When the ruler of this ungrateful synagogue saw the woman made suddenly erect by a mere touch, and celebrating the great acts of God, he sullied his zeal for the glory of the Lord with envy, and censured the miracle as if he would show himself solicitous for the Sabbath." Observe the word "ungrateful." He ought to have been grateful to Christ and to have given Him thanks for having honoured himself and the synagogue, and distinguished it by this miracle. But envy had so blinded him, that he thought the glory of Christ his own dishonour and disgrace, for he was unable to perform such and so great acts, himself. So Saul ought to have given thanks to David for slaying Goliath, the dread of himself and of all Israel. But envy made him so perverse that he thought the glory of David his own ignominy, imagining that David was preferred to himself, and that he himself, though the king, was placed below him. This is the living image of envythe mask of religionveiled and cloaked.

Ver. 15.The Lord then answered him, and said, Thou hypocrite. Hypocrites who feign sanctity abroad, when within they are full of envy and malice. S. Chrysostom in the Catena: "Christ rightly called him a hypocrite, because he had the face of one who observed the law carefully, but the mind of cunning and envy. He was not disturbed for the Sabbath and its violation, but because of Christ, because He obtained glory." I have treated the subject at length, Ecclus. 1:37, on the words ne fueris, and Ecclus 2:14, Væ duplici.

This daughter of Abraham. The argument of Christ is most applicable and forcible, showing that the healing was not a servile act, but one liberal and divine, and therefore, not only not unworthy, but rather most worthy, of the Sabbathfor the Sabbath, nay, even God Himself, the author of it, was wonderfully sanctified and made glorious, as S. Irenæus shows when he says that, "Christ, in healing the sick on the Sabbath day, acted not contrarily but according to the law." Christ then compares, opposes, and prefers the bond and release of the woman to the bond and release of the ox and ass.

Again, every word contains a pregnant antithesis. In the first Christ compares, and prefers the woman, as a daughter of Abraham, to the ox or ass. 2. He compares and prefers the spiritual bond and deliverance of the woman to those of the ox and ass. 3. The woman had suffered this bondage for eighteen years. The ox had borne its tether, and therefore its thirst, only an hour or two. 4. The setting of the ox free was a long and troublesome work, but the healing of the woman was the act of a moment, in which the obligation of the Sabbath could in no way be violated. 5. By this release the woman was restored to perfect health and sanctity, but the ox only drank a little draught of water. Lastly, He convicts the ruler and the Pharisees of inhumanity, because, in the words of Bede, "he postponed the healing of a human being to care of cattle."

The glorious things that were done by Him. The SyraicIn all the miracles which were done by His hand.

And he was teaching in one of the synagogues on the sabbath.11. And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.12. And when Jesus saw her, he called her to him, and said to her, Woman, you are loosed from your infirmity.13. And he laid his hands on her: and immediately she was made straight, and glorified God.14. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said to the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.15. The Lord then answered him, and said, you hypocrite, do not each one of you on the sabbath loose his ox or or ass from the stall, and lead him away to watering?16. And ought not this woman, being a daughter of Abraham, whom Satan has bound, lo, these eighteen years, be loosed from this bond on the sabbath day?17. And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

He soon explained that He had been speaking of the synagogue, showing, that He truly came to it, who preached in it, as it is said, And he was teaching in one of the synagogues.

He teaches indeed not separately, but in the synagogues; calmly, neither wavering in any thing, nor determining aught against the law of Moses; on the Sabbath also, because the Jews were then engaged in the hearing of the law.

Now that the Incarnation of the Word was manifested to destroy corruption and death, and the hatred of the devil against us, is plain from the actual events; for it follows, And behold there was a woman which had a spirit of infirmity, etc. He says spirit of infirmity, because the woman suffered from the cruelty of the devil, forsaken by God because of her own crimes or for the transgression of Adam, on account of which the bodies of men incur infirmity and death. But God gives this power to the Devil, to the end that men when pressed down by the weight of their adversity might betake them to better things. He points out the nature of her infirmity, saying, And was bowed together, and could in no wise lift up herself.

Because the head of the brutes is bent down towards the ground and looks upon the earth, but the head of man was made erect towards the heaven, his eyes tending upward. For it becomes us to seek what is above, and with our sight to pierce beyond earthly things.

But our Lord, to show that His coming into this world was to be the loosing of human infirmities, healed this woman. Hence it follows, And when Jesus saw her, he called her to him, and said to her, Woman, you are loosed from your infirmity. A word most suitable to God, full of heavenly majesty; for by His royal assent He dispels the disease.

He also laid His hands upon her, for it follows, He laid his hands on her, and immediately she was made straight, and glorified God. We should here answer, that the Divine power had put on the sacred flesh. For it was the flesh of God Himself, and of no other, as if the Son of Man existed apart from the Son of God, as some have falsely thought. But the ungrateful ruler of the synagogue, when he saw the woman, who before was creeping on the ground, now by Christ’s single touch made upright, and relating the mighty works of God, sullies his zeal for the glory of the Lord with envy, and condemns the miracle, that he might appear to be jealous for the Sabbath.

As it follows, And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said to the people, There are six days in which men ought to work, and not on the sabbath-day. He would have those who are dispersed about on the other days, and engaged in their own works, not come on the Sabbath to see and admire our Lord’s miracles, lest by chance they should believe. But the law has not forbidden all manual work on the Sabbath-day, and has it forbidden that which is done by a word or the mouth? Cease then both to eat and drink and speak and sing. And if you read not the law, how is it a Sabbath to you? But supposing the law has forbidden manual works, how is it a manual work to raise a woman upright by a word?

Lastly, God rested from the works of the world not from holy works, for His working is constant and everlasting; as the Son says, My Father works until now, and I work; that after the likeness of God our worldly, not our religious, works should cease. Accordingly our Lord pointedly answered him, as it follows, You hypocrite, do not each on of you on the sabbath-day loose his ox or his ass? etc.

The hypocrite is one who on the stage assumes a different character from his own. So also in this life some men carry one thing in their heart, and show another on the surface to the world.

Well then does he call the ruler of the synagogue a hypocrite, for he had the appearance of an observer of the law, but in his heart was a crafty and envious man. For it troubles him not that the Sabbath is broken, but that Christ is glorified. Now observe, that whenever Christ orders a work to be done, (as when He ordered the man sick of the palsy to take up his bed,) He raises His words to something higher, convincing men by the majesty of the Father, as He says, My Father works until now, and I work. But in this place, as doing every thing by word, He adds nothing further, refuting their calumny by the very things which they themselves did.

Now the ruler of the synagogue is convicted a hypocrite, in that he leads his cattle to watering on the Sabbath-day, but this woman, not more by birth than by faith the daughter of Abraham, he thought unworthy to be loosed from the chain of her infirmity. Therefore He adds, And ought not this woman, being a daughter of Abraham whom Satan has bound lo, these eighteen years, to be loosed from this bond on the sabbath-day? The ruler preferred that this woman should like the beasts rather look upon the earth than receive her natural stature, provided that Christ was not magnified. But they had nothing to answer; they themselves unanswerably condemned themselves.

Hence it follows, And when he had said these things, all his adversaries were ashamed. But the people, reaping great good from His miracles, rejoiced at the signs which they saw, as it follows, And all the people rejoiced;. For the glory of His works vanquished every scruple in them who sought Him not with corrupt hearts.

Mystically the unfruitful fig tree signifies the woman that was bowed down. For human nature of its own will rushes into sin, and as it would not bring forth the fruit of obedience, has lost the state of uprightness. The same fig tree preserved signifies the woman made upright.

Or the fig tree represents the synagogue; afterwards in the infirm woman there follows as it were a figure of the Church, which having fulfilled the measure of the law and the resurrection, and now raised up on high in that eternal resting place, can no more experience the frailty of our weak inclinations. Nor could this woman be healed except she had fulfilled the law and grace. For in ten sentences is contained the perfection of the law, and in the number eight the fullness of the resurrection.

Or else; man was made on the sixth day, and on the same sixth day were all the works of the Lord finished, but the number six multiplied three times makes eighteen. Because then man who was made on the sixth day was unwilling to do perfect works, but before the law, under the law, and at the beginning of grace, was weak, the woman was bowed down eighteen years.

That which the three years signified in the tree, the eighteen did in the woman, for three times six is eighteen. But she was crooked and could not look up, for in vain she heard the words, lift up your hearts.

For every sinner who thinks earthly things, not seeking those that are in heaven, is unable to look up. For while pursuing his baser desires, he declines from the uprightness of his state; or his heart is bent crooked, and he ever looks upon that which he unceasingly thinks about. The Lord called her and made her upright, for He enlightened her and succored her. He sometimes calls but does not make upright, for when we are enlightened by grace, we oft-times see what should be done, but because of sin do not practice it. For habitual sin binds down the mind, so that it cannot rise to uprightness. It makes attempts and fails, because when it has long stood by its own will, when the will is lacking, it falls.

Now this miracle is a sign of the coming sabbath, when every one who has fulfilled the law and grace, shall by the mercy of God put off the toils of this weak body. But why did He not mention any more animals, save to show that the time would come when the Jewish and Gentile nations should quench their bodily thirst, and this world’s heat in the fullness of the fountain of the Lord, and so through the calling forth of two nations, the Church should be saved.

But the daughter of Abraham is every faithful soul, or the Church gathered out of both nations into the unity of the faith. There is the same mystery then in the ox or ass being loosed and led to water, as in the daughter of Abraham being released from the bondage of our affections.

The president of the synagogue, when he saw the woman, who before crept on the ground, now raised by the touch of Christ, and hearing the mandate of God, was filled with envy, and decried the miracle, apparently through solicitude for keeping the sabbath. But the truth is, he would rather see the poor woman bent to the earth like a beast, than see Christ glorified by healing her. (St. Cyril in St. Thomas Aquinas)

10 And he was teaching in one of the synagogues on the sabbath. 11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. 12 And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. 13 And he laid his hands on her: and immediately she was made straight, and glorified God. 14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. 15 The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? 16 And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? 17 And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

Here is, I. The miraculous cure of a woman that had been long under a spirit of infirmity. Our Lord Jesus spent his Sabbaths in the synagogues, v. 10 . We should make conscience of doing so, as we have opportunity, and not think we can spend the sabbath as well at home reading a good book; for religious assemblies are a divine institution, which we must bear our testimony to, though but of two or three. And, when he was in the synagogues on the sabbath day, he was teaching there — en didaskon . It denotes a continued act; he still taught the people knowledge. He was in his element when he was teaching. Now to confirm the doctrine he preached, and recommend it as faithful, and well worthy of all acceptation, he wrought a miracle, a miracle of mercy.

1. The object of charity that presented itself was a woman in the synagogue that had a spirit of infirmity eighteen years, v. 11 . She had an infirmity, which an evil spirit, by divine permission, had brought upon her, which was such that she was bowed together by strong convulsions, and could in no wise lift up herself; and, having been so long thus, the disease was incurable; she could not stand erect, which is reckoned man's honour above the beasts. Observe, Though she was under this infirmity, by which she was much deformed, and made to look mean, and not only so, but, as is supposed, motion was very painful to her, yet she went to the synagogue on the sabbath day. Note, Even bodily infirmities, unless they be very grievous indeed, should not keep us from public worship on the sabbath days; for God can help us, beyond our expectation.

2. The offer of this cure to one that sought it not bespeaks the preventing mercy and grace of Christ: When Jesus saw her, he called her to him, v. 12 . It does not appear that she made any application to him, or had any expectation from him; but before she called he answered. She came to him to be taught, and to get good to her soul, and then Christ gave this relief to her bodily infirmity. Note, Those whose first and chief care is for their souls do best befriend the true interests of their bodies likewise, for other things shall be added to them. Christ in his gospel calls and invites those to come to him for healing that labour under spiritual infirmities, and, if he calls us, he will undoubtedly help us when we come to him.

3. The cure effectually and immediately wrought bespeaks his almighty power. He laid his hands on her, and said, " Woman, thou art loosed from thine infirmity; though thou hast been long labouring under it, thou art at length released from it." Let not those despair whose disease is inveterate, who have been long in affliction. God can at length relieve them, therefore though he tarry wait for him. Though it was a spirit of infirmity, an evil spirit, that she was under the power of, Christ has a power superior to that of Satan, is stronger than he. Though she could in no wise lift up herself, Christ could lift her up, and enable her to lift up herself. She that had been crooked was immediately made straight, and the scripture was fulfilled ( Ps. cxlvi. 8 ): The Lord raiseth them that are bowed down. This cure represents the work of Christ's grace upon the souls of the people. (1.) In the conversion of sinners. Unsanctified hearts are under this spirit of infirmity; they are distorted, the faculties of the soul are quite out of place and order; they are bowed down towards things below. O curvæ in terram animæ! They can in no wise lift up themselves to God and heaven; the bent of the soul, in its natural state, is the quite contrary way. Such crooked souls seek not to Christ; but he calls them to him, lays the hand of his power and grace upon them, speaks a healing word to them, by which he looses them from their infirmity, makes the soul straight, reduces it to order, raises it above worldly regards, and directs its affections and aims heavenward. Though man cannot make that straight which God has made crooked ( Eccl. vii. 13 ), yet the grace of God can make that straight which the sin of man has made crooked. (2.) In the consolation of good people. Many of the children of God are long under a spirit of infirmity, a spirit of bondage; through prevailing grief and fear, their souls are cast down and disquieted within them, they are troubled, they are bowed down greatly, they go mourning all the day long, Ps. xxxviii. 6 . But Christ, by his Spirit of adoption, looses them from this infirmity in due time, and raises them up.

4. The present effect of this cure upon the soul of the patient as well as upon her body. She glorified God, gave him the praise of her cure to whom all praise is due. When crooked souls are made straight, they will show it by their glorifying God.

II. The offence that was taken at this by the ruler of the synagogue, as if our Lord Jesus had committed some heinous crime, in healing this poor woman. He had indignation at it, because it was on the sabbath day, v. 14 . One would think that the miracle should have convinced him, and that the circumstance of its being done on the sabbath day could not have served to counteract the conviction; but what light can shine so clear, so strong, that a spirit of bigotry and enmity to Christ and his gospel will not serve to shut men's eyes against it? Never was such honour done to the synagogue he was ruler of as Christ had now done it, and yet he had indignation at it. He had not indeed the impudence to quarrel with Christ; but he said to the people, reflecting upon Christ in what he said, There are six days in which men ought to work, in them therefore come and be healed, and not on the sabbath day. See here how light he made of the miracles Christ wrought, as if they were things of course, and no more than what quacks and mountebanks did every day: "You may come and be healed any day of the week." Christ's cures were become, in his eyes, cheap and common things. See also how he stretches the law beyond its intention, or any just construction that could be put upon it, in making either healing or being healed with a touch of the hand, or a word's speaking, to be that work which is forbidden on the sabbath day. This was evidently the work of God; and, when God tied us out from working that day, did he tie himself out? The same word in Hebrew signifies both godly and merciful ( chesed ), to intimate that works of mercy and charity are in a manner works of piety ( 1 Tim. v. 4 ) and therefore very proper on sabbath days.

III. Christ's justification of himself in what he had done ( v. 15 ): The Lord then answered him, as he had answered others who in like manner cavilled at him, Thou hypocrite. Christ, who knows men's hearts, may call those hypocrites whom it would be presumption for us to call so. We must judge charitably, and can judge only according to the outward appearance. Christ knew that he had a real enmity to him and to his gospel, that he did but cloak this with a pretended zeal for the sabbath day, and that when he bade the people come on the six days, and be healed, he really would not have them be healed any day. Christ could have told him this, but he vouchsafes to reason the case with him; and,

1. He appeals to the common practice among the Jews, which was never disallowed, that of watering their cattle on the sabbath day. Those cattle that are kept up in the stable are constantly loosed from the stall on the sabbath day, and led away to watering. It would be a barbarous thing not to do it; for a merciful man regards the life of his beast, his own beast that serves him. Letting the cattle rest on the sabbath day, as the law directed, would be worse than working them, if they must be made to fast on that day, as the Ninevites' cattle on their fast-day, that were not permitted to feed nor drink water, Jon. iii. 7 .

2. He applies this to the present case ( v. 16 ): "Must the ox and the ass have compassion shown them on the sabbath day, and have so much time and pains bestowed upon them every sabbath, to be loosed from the stall, led away perhaps a great way to the water, and then back again, and shall not this woman, only with a touch of the hand and a word's speaking, be loosed from a much greater grievance than that which the cattle undergo when they are kept a day without water? For consider," (1.) "She is a daughter of Abraham, in a relation to whom you all pride yourselves; she is your sister, and shall she be denied a favour that you grant to an ox or an ass, dispensing a little with the supposed strictness of the sabbath day? She is a daughter of Abraham, and therefore is entitled to the Messiah's blessings, to the bread which belongs to the children. " (2.) "She is one whom Satan has bound. He had a hand in the affliction, and therefore it was not only an act of charity to the poor woman, but of piety to God, to break the power of the devil, and baffle him." (3.) "She has been in this deplorable condition, lo, these eighteen years, and therefore, now that there is an opportunity of delivering her, it ought not to be deferred a day longer, as you would have it, for any of you would have thought eighteen years' affliction full long enough."

IV. The different effect that this had upon those that heard him. He had sufficiently made it out, not only that it was lawful, but that it was highly fit and proper, to heal this poor woman on the sabbath day, and thus publicly in the synagogue, that they might all be witnesses of the miracle. And now observe,

1. What a confusion this was to the malice of his persecutors: When he had said these things, all his adversaries were ashamed ( v. 17 ); they were put to silence, and were vexed that they were so, that they had not a word to say for themselves. It was not a shame that worked repentance, but rather indignation. Note, Sooner or later, all the adversaries of Christ, and his doctrine and miracles, will be made ashamed.

11. spirit of infirmity-- Compare Lu 13:17 , "whom Satan hath bound." From this it is probable, though not certain, that her protracted infirmity was the effect of some milder form of possession; yet she was "a daughter of Abraham," in the same gracious sense, no doubt, as Zaccheus, after his conversion, was "a son of Abraham" ( Lu 19:9 ).

12-13. said ... Woman ... and laid-- both at once.

14. with indignation-- not so much at the sabbath violation as at the glorification of Christ. (Compare Mt 21:15 ) [Trench].

said to the people-- "Not daring directly to find fault with the Lord, he seeks circuitously to reach Him through the people, who were more under his influence, and whom he feared less" [Trench].

15. the Lord-- (See on Lu 10:1 ).

hypocrite!-- How "the faithful and true Witness" tears off the masks which men wear!

his ox, &c.-- (See on Mt 12:9-13 ; and Lu 6:9 ).

16. ought not, &c.-- How gloriously the Lord vindicates the superior claims of this woman, in consideration of the sadness and long duration of her suffering, and of her dignity notwithstanding, as an heir of the promise!