Saint Peter Canisius, Priest and Doctor

The. Feeling the protection of Christ, the Church preacheth boldly the truth against pagans and heretics. (Worthington) --- She knows the voice of the shepherd, (John viii. 47., and x. 2.) and keeps at a distance the wolves in sheep's clothing, or pretended reformers, who would scatter the flock. --- Hills. She sees him returning in the evening with the utmost speed of a stag, as the Hebrew implies, chap. ii. 9., and viii. 14.

Hart, (Proverbs v. 18.) which is swifter that the dogs. (Xenophon, Cuneg.) --- This animal is said to destroy serpents, as Christ did the power of the devil. (Theodoret) --- Wall. Under the old law, Christ was only seen in figure. He manifested himself in the new. Yet our sins separate him from us, Isaias lix. 2. He is concealed in the sacred mysteries, (Calmet) and his humanity keeps from our sight the glory of his divinity, which alone can impart full content. (St. Ambrose; St. Bernard) --- He shewed a glimpse of it at his transfiguration, and by his miracles. (Menochius)

Arise. He sings under the window, to ver. 16. --- My dove, is taken from the Septuagint. (Calmet) --- Christ invites his spouse to approach, though he shews not himself as yet; and orders his pastors to root out heresies, ver. 25. (Worthington) --- She is ever faithful, and rejoices in him, 2 Corinthians xi. 2., Matthew ix. 15., and Ephesians v. 26. (Calmet)

Winter. The rigour and darkness of the old law give place to that of light and love. (Origen) --- After persecution had ceased, pruning became more necessary. (Calmet) --- The Israelites and the world were redeemed in spring, and the ceremonies of the law were abolished at the same season. (Menochius)

Pruning. Protestants, "singing of birds." (Haydock) --- But the former version is better. (Septuagint, Symmachus, &c.) --- Turtle. Which returns in spring, Isaias viii. 9. (Calmet) --- It denotes the preaching of the gospel, (St. Cyril, ador. 15.) or rather the sighs of a holy soul in exile.

Rock. Wild pigeons retire thither. (Varro, iii. 7.) Greek: Koilen eiseptato petren. (Il. 20. Ser. xlviii. 28.) (Calmet) --- Holy souls seek protection in the wounds of their Saviour. (St. Gregory; St. Bernard, ser. lxi.) --- Wall. In the holy Scriptures, which defend the Church. She is brought to light for the edification of all. (Menochius)

8 The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills. 9 My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, showing himself through the lattice. 10 My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. 11 For, lo, the winter is past, the rain is over and gone; 12 The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land; 13 The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.

The church is here pleasing herself exceedingly with the thoughts of her further communion with Christ after she has recovered from her fainting fit.

I. She rejoices in his approach, v. 8 . 1. She hears him speak: "It is the voice of my beloved, calling me to tell me he is coming." Like one of his own sheep, she knows his voice before she sees him, and can easily distinguish it from the voice of a stranger ( John x. 4, 5 ), and, like a faithful friend of the bridegroom, she rejoices greatly because of the bridegroom's voice, John iii. 29 . With what an air of triumph and exultation does she cry out, " It is the voice of my beloved, it can be the voice of no other, for none besides can speak to the heart and make that burn." 2. She sees him come, sees the goings of our God, our King, Ps. xlviii. 24 . Behold, he comes. This may very well be applied to the prospect with the Old-Testament saints had of Christ's coming in the flesh. Abraham saw his day at a distance, and was glad. The nearer the time came the clearer discoveries were made of it; and those that waited for the consolation of Israel with an eye of faith saw him come, and triumphed in the sight: Behold, he comes; for they had heard him say ( Ps. xl. 7 ), Lo, I come, to which their faith here affixes its seal: Behold, he comes as he has promised. (1.) He comes cheerfully and with great alacrity; he comes leaping and skipping like a roe and like a young hart ( v. 9 ), as one pleased with his own undertaking, and that had his heart upon it and his delights with the sons of men. When he came to be baptized with the baptism of blood, how was he straitened till it was accomplished! Luke xii. 50 . (2.) He comes slighting and surmounting all the difficulties that lay in his way; he comes leaping over the mountains, skipping over the hills (so some read it), making nothing of the discouragements he was to break through; the curse of the law, the death of the cross, must be undergone, all the powers of darkness must be grappled with, but, before the resolutions of his love, these great mountains become plains. Whatever opposition is given at any time to the deliverance of God's church, Christ will break through it, will get over it. (3.) He comes speedily, like a roe or a young hart; they thought the time long (every day a year), but really he hastened; as now, so then, surely he comes quickly; he that shall come will come, and will not tarry. When he comes for the deliverance of his people he flies upon a cloud, and never stays beyond his time, which is the best time. We may apply it to particular believers, who find that even when Christ has withdrawn sensible comforts, and seems to forsake, yet it is but for a small moment, and he will soon return with everlasting loving-kindness.

II. She pleases herself with the glimpses she has of him, and the glances she has of his favour: "He stands behind our wall; I know he is there, for sometimes he looks forth at the window, or looks in at it, and displays himself through the lattice. " Such was the state of the Old-Testament church while it was in expectation of the coming of the Messiah. The ceremonial law is called a wall of partition ( Eph. ii. 14 ), a veil ( 2 Cor. iii. 13 ); but Christ stood behind that wall. They had him near them; they had him with them, though they could not see him clearly. He that was the substance was not far off from the shadows, Col. ii. 17 . The saw him looking through the windows of the ceremonial institutions and smiling through those lattices; in their sacrifices and purifications Christ discovered himself to them, and gave them intimations and earnests of his grace, both to engage and to encourage their longings for his coming. Such is our present state in comparison with what it will be at Christ's second coming. We now see him through a glass darkly (the body is a wall between us and him, through the windows of which we now and then get a sight of him), but not face to face, as we hope to see him shortly. In the sacraments Christ is near us, but it is behind the wall of external signs, through those lattices he manifests himself to us; but we shall shortly see him as he is. Some understand this of the state of a believer when he is under a cloud; Christ is out of sight and yet not far off. See Job xxxiv. 14 , and compare Job xxiii. 8-10 . She calls the wall that interposed between her and her beloved our wall, because it is sin, and nothing else, that separates between us and God, and that is a wall of our own erecting ( Isa. lix. 1 ); behind that he stands, as waiting to be gracious, and ready to be reconciled, upon our repentance. Then he looks in at the window, observes the frame of our hearts and the working of our souls; he looks forth at the window, and shows himself in giving them some comfort, that they may continue hoping for his return.

III. She repeats the gracious invitation he had given her to come a walking with him, v. 10-13 . She remembers what her beloved said to her, for it had made a very pleasing and powerful impression upon her, and the word that quickens us we shall never forget. She relates it for the encouragement of others, telling them what he had said to her soul and done for her soul, Ps. lxvi. 16 .

1. He called her his love and his fair one. Whatever she is to others, to him she is acceptable, and in his eyes she is amiable. Those that take Christ for their beloved, he will own as his; never was any love lost that was bestowed upon Christ. Christ, by expressing his love to believers, invites and encourages them to follow him.

2. He called her to rise and come away, v. 10 , and again v. 13 . The repetition denotes backwardness in her (we have need to be often called to come away with Jesus Christ; precept must be upon precept and line upon line ), but it denotes earnestness in him; so much is his heart set upon the welfare of precious souls that he importunes them most pressingly to that which is for their own good.

3. He gave for a reason the return of the spring, and the pleasantness of the weather.

(1.) The season is elegantly described in a great variety of expressions. [1.] The winter is past, the dark, cold, and barren winter. Long winters and hard ones pass away at last; they do no endure always. And the spring would not be so pleasant as it is if it did not succeed the winter, which is a foil to its beauty, Eccl. vii. 14 . Neither the face of the heavens nor that of the earth is always the same, but subject to continual vicissitudes, diurnal and annual. The winter is past, but has not passed away for ever; it will come again, and we must provide for it in summer, Prov. vi. 6 , 8 . We must weep in winter, and rejoice in summer, as though we wept and rejoiced not, for both are passing. [2.] The rain is over and gone, the winter-rain, the cold stormy rain; it is over now, and the dew is as the dew of herbs. Even the rain that drowned the world was over and gone at last ( Gen. viii. 1-3 ), and God promised to drown the world no more, which was a type and figure of the covenant of grace, Isa. liv. 9 . [3.] The flowers appear on the earth. All winter they are dead and buried in their roots, and there is no sign of them; but in the spring they revive, and show themselves in a wonderful variety and verdure, and, like the dew that produces them, tarry not for man, Mic. v. 7 . They appear, but they will soon disappear again, and man in herein like the flower of the field, Job xiv. 2 . [4.] The time of singing of birds has come. The little birds, which all the winter lie hid in their retirements and scarcely live, when the spring returns forget all the calamities of the winter, and to the best of their capacity chant forth the praises of their Creator. Doubtless he who understands the birds that cry for want ( Ps. cxlvii. 9 ) takes notice of those that sing for joy Ps. civ. 12 . The singing of the birds may shame our silence in God's praises, who are better fed ( Matt. vi. 26 ), and better taught ( Job xxxv. 11 ), and are of more value than many sparrows. They live without inordinate care ( Matt. vi. 26 ) and therefore they sing, while we murmur. [5.] The voice of the turtle is heard in our land, which is one of the season-birds mentioned Jer. viii. 7 , that observe the time of their coming and the time of their singing, and so shame us who know not the judgment of the Lord, understand not the times, nor do that which is beautiful in its season, do not sing in singing time. [6.] The fig-tree puts forth her green figs, by which we know that summer is nigh ( Matt. xxiv. 32 ), when the green figs will be ripe figs and fit for use; and the vines with the tender grape give a good smell. The earth produces not only flowers ( v. 12 ), but fruits; and the smell of the fruits, which are profitable, is to be preferred far before that of the flowers, which are only for show and pleasure. Serpents, they say, are driven away by the smell of the vines; and who is the old serpent, and who the true vine, we know very well.

14 O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely. 15 Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes. 16 My beloved is mine, and I am his: he feedeth among the lilies. 17 Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.

Here is, I. The encouraging invitation which Christ gives to the church, and every believing soul, to come into communion with him, v. 14 .

1. His love is now his dove; David had called the church God's turtle-dove ( Ps. lxxxiv. 19 ), and so she is here called; a dove for beauty, her wings covered with silver ( Ps. xviii. 13 ), for innocence and inoffensiveness; a gracious spirit is a dove-like spirit, harmless, loving quietness and cleanliness, and faithful to Christ, as the turtle to her mate. The Spirit descended like a dove on Christ, and so he does on all Christians, making them of a meek and quiet spirit. She is Christ's dove, for he owns her and delights in her; she can find no rest but in him and his ark, and therefore to him, as her Noah, she returns.

2. This dove is in the clefts of the rock and in the secret places of the stairs. This speaks either, (1.) Her praise. Christ is the rock, to whom she flies for shelter and in whom alone she can think herself safe and find herself easy, as a dove in the hole of a rock, when struck at by the birds of prey, Jer. xlviii. 28 . Moses was hid in a cleft of the rock, that he might behold something of God's glory, which otherwise he could not have borne the brightness of. She retires into the secret places of the stairs, where she may be alone, undisturbed, and may the better commune with her own heart. Good Christians will find time to be private. Christ often withdrew to a mountain himself alone, to pray. Or, (2.) her blame. She crept into the clefts of the rock, and the secret places, for fear and shame, any where to hide her head, being heartless and discouraged, and shunning even the sight of her beloved. Being conscious to herself of her own unfitness and unworthiness to come into his presence, and speak to him, she drew back, and was like a silly dove without heart, Hos. vii. 11 .

3. Christ graciously calls her out of her retirements: Come, let me see thy countenance, let me hear thy voice. She was mourning like a dove ( Isa. xxxviii. 14 ), bemoaning herself like the doves of the valleys, where they are near the clefts of the impending rocks, mourning for her iniquities ( Ezek. vii. 16 ) and refusing to be comforted. But Christ calls her to lift up her face without spot, being purged from an evil conscience ( Job xi. 15 ; xxii. 26 ), to come boldly to the throne of grace, having a great high priest there ( Heb. iv. 16 ), to tell what her petition is and what her request: Let me hear thy voice, hear what thou hast to say; what would you that I should do unto you? Speak freely, speak up, and fear not a slight or repulse.

4. For her encouragement, he tells her the good thoughts he had of her, whatever she thought of herself: Sweet is thy voice; thy praying voice, though thou canst but chatter like a crane or a swallow ( Isa. xxxviii. 14 ); it is music in God's ears. He has assured us that the prayer of the upright is his delight; he smelled a sweet savour from Noah's sacrifice, and the spiritual sacrifices are no less acceptable, 1 Pet. ii. 5 . This does not so much commend our services as God's gracious condescension in making the best of them, and the efficacy of the much incense which is offered with the prayers of saints, Rev. viii. 3 . "That countenance of thine, which thou art ashamed of, is comely, though now mournful, much more will it be so when it becomes cheerful." Then the voice of prayer is sweet and acceptable to God when the countenance, the conversation in which we show ourselves before men, is holy, and so comely, and agreeable to our profession. Those that are sanctified have the best comeliness.

II. The charge which Christ gives to his servants to oppose and suppress that which is a terror to his church and drives her, like a poor frightened dove, into the clefts of the rock, and which is an obstruction and prejudice to the interests of his kingdom in this world and in the heart ( v. 15 ): Take us the foxes (take them for us, for it is good service both to Christ and the church), the little foxes, that creep in insensibly; for, though they are little, they do great mischief, they spoil the vines, which they must by no means be suffered to do at any time, especially now when our vines have tender grapes that must be preserved, or the vintage will fail. Believers are as vines, weak but useful plants; their fruits are as tender crops at first, which must have time to come to maturity. This charge to take the foxes is, 1. A charge to particular believers to mortify their own corruptions, their sinful appetites and passions, which are as foxes, little foxes, that destroy their graces and comforts, quash good motions, crush good beginnings, and prevent their coming to perfection. Seize the little foxes, the first risings of sin, the little ones of Babylon ( Ps. cxxxvii. 9 ), those sins that seem little, for they often prove very dangerous. Whatever we find a hindrance to us in that which is good we must put away. 2. A charge to all in their places to oppose and prevent the spreading of all such opinions and practices as tend to corrupt men's judgments, debauch their consciences, perplex their minds, and discourage their inclinations to virtue and piety. Persecutors are foxes ( Luke xiii. 32 ); false prophets are foxes, Eze. xiii. 4 . Those that sow the tares of heresy or schism, and, like Diotrephes, trouble the peace of the church and obstruct the progress of the gospel, they are the foxes, the little foxes, which must not be knocked on the head ( Christ came not to destroy men's lives ), but taken, that they may be tamed, or else restrained from doing mischief.

III. The believing profession which the church makes of her relation to Christ, and the satisfaction she takes in her interest in him and communion with him, v. 16 . He had called her to rise and come away with him, to let him see her face and hear her voice; now this is her answer to that call, in which, though at present in the dark and at a distance,

1. She comforts herself with the thoughts of the mutual interest and relation that were between her and her beloved: My beloved to me and I to him, so the original reads it very emphatically; the conciseness of the language speaks the largeness of her affection: "What he is to me and I to him may better be conceived than expressed." Note, (1.) It is the unspeakable privilege of true believers that Christ is theirs: My beloved is mine; this denotes not only propriety ("I have a title to him") but possession and tenure—"I receive from his fulness." Believers are partakers of Christ; they have not only an interest in him, but the enjoyment of him, are taken not only in the covenant, but into communion with him. All the benefits of his glorious undertaking, as Mediator, are made over to them. He is that to them which the world neither is nor can be, all that which they need and desire, and which will make a complete happiness for them. All he is is theirs, and all he has, all he has done, and all he is doing; all he has promised in the gospel, all he has prepared in heaven, all is yours. (2.) It is the undoubted character of all true believers that they are Christ's, and then, and then only, he is theirs. They have given their own selves to him ( 2 Cor. viii. 5 ); they receive his doctrine and obey his laws; they bear his image and espouse his interest; they belong to Christ. If we be his, his wholly, his only, his for ever, we may take the comfort of his being ours.

2. She comforts herself with the thoughts of the communications of his grace to his people: He feeds among the lilies. When she wants the tokens of his favour to her in particular, she rejoices in the assurance of his presence with all believers in general, who are lilies in his eyes. He feeds among them, that is, he takes as much pleasure in them and their assemblies as a man does in his table or in his garden, for he walks in the midst of the golden candlesticks; he delights to converse with them, and to do them good.

IV. The church's hope and expectation of Christ's coming, and her prayer grounded thereupon. 1. She doubts not but that the day will break and the shadows will flee away. The gospel-day will dawn, and the shadows of the ceremonial law will flee away. This was the comfort of the Old-Testament church, that, after the long night of that dark dispensation, the day-spring from on high would at length visit them, to give light to those that sit in darkness. When the sun rises the shades of the night vanish, so do the shadows of the day when the substance comes. The day of comfort will come after a night of desertion. Or it may refer to the second coming of Christ, and the eternal happiness of the saints; the shadows of our present state will flee away, our darkness and doubts, our griefs and all our grievances, and a glorious day shall dawn, a morning when the upright shall have dominion, a day that shall have no night after it. 2. She begs the presence of her beloved, in the mean time, to support and comfort her: " Turn, my beloved, turn to me, come and visit me, come and relieve me, be with me always to the end of the age. In the day of my extremity, make haste to help me, make no long tarrying. Come over even the mountains of division, interposing time and days, with some gracious anticipations of that light and love." 3. She begs that he would not only turn to her for the present, but hasten his coming to fetch her to himself. "Even so, come, Lord Jesus, come quickly. Though there be mountains in the way, thou canst, like a roe, or a young hart, step over them with ease. O show thyself to me, or take me up to thee. "

8. voice-- an exclamation of joyful surprise, evidently after a long silence. The restlessness of sin and fickleness in her had disturbed His rest with her, which she had professed not to wish disturbed "till He should please." He left her, but in sovereign grace unexpectedly heralds His return. She awakes, and at once recognizes His voice ( 1Sa 3:9 , 10 ; Joh 10:4 ); her sleep is not so sinfully deep as in So 5:2 .

leaping-- bounding, as the roe does, over the roughest obstacles ( 2Sa 2:18 ; 1Ch 12:8 ); as the father of the prodigal "had compassion and ran" ( Lu 15:20 ).

upon the hills-- as the sunbeams glancing from hill to hill. So Margin, title of Jesus Christ ( Psa 22:1 ), "Hind of the morning" (type of His resurrection). Historically, the coming of the kingdom of heaven (the gospel dispensation), announced by John Baptist, is meant; it primarily is the garden or vineyard; the bride is called so in a secondary sense. "The voice" of Jesus Christ is indirect, through "the friend of the bridegroom" ( Joh 3:29 ), John the Baptist. Personally, He is silent during John's ministration, who awoke the long slumbering Church with the cry. "Every hill shall be made low," in the spirit of Elias, on the "rent mountains" ( 1Ki 19:11 ; compare Is 52:7 ). Jesus Christ is implied as coming with intense desire ( Lu 22:15 ; He 10:7 ), disregarding the mountain hindrances raised by man's sin.

9. he standeth-- after having bounded over the intervening space like a roe. He often stands near when our unbelief hides Him from us ( Ge 28:16 ; Re 3:14-20 ). His usual way; long promised and expected; sudden at last: so, in visiting the second temple (Mal 3:1); so at Pentecost ( Ac 2:1 , 2 ); so in visiting an individual soul, Zaccheus ( Lu 19:5 , 6 ; Joh 3:8 ); and so, at the second coming ( Mt 24:48 , 50 ; 2Pe 3:4 , 10 ). So it shall be at His second coming ( 1Th 5:2 , 3 ).

wall-- over the cope of which He is first seen; next, He looks through (not forth; for He is outside) at the windows, glancing suddenly and stealthily (not as English Version, "showing Himself") through the lattice. The prophecies, types, &c., were lattice glimpses of Him to the Old Testament Church, in spite of the wall of separation which sin had raised ( Joh 8:56 ); clearer glimpses were given by John Baptist, but not unclouded ( Joh 1:26 ). The legal wall of partition was not to be removed until His death ( Ep 2:14 , 15 ; He 10:20 ). Even now, He is only seen by faith, through the windows of His Word and the lattice of ordinances and sacraments ( Lu 24:35 ; Joh 14:21 ); not full vision ( 1Co 13:12 ); an incentive to our looking for His second coming ( Is 33:17 ; Tit 2:13 ).

10-11. Loving reassurance given by Jesus Christ to the bride, lest she should think that He had ceased to love her, on account of her unfaithfulness, which had occasioned His temporary withdrawal. He allures her to brighter than worldly joys ( Mi 2:10 ). Not only does the saint wish to depart to be with Him, but He still more desires to have the saint with Him above ( Joh 17:24 ). Historically, the vineyard or garden of the King, here first introduced, is "the kingdom of heaven preached" by John the Baptist, before whom "the law and the prophets were" ( Lu 16:16 ).

12. flowers-- tokens of anger past, and of grace come. "The summoned bride is welcome," say some fathers, "to weave from them garlands of beauty, wherewith she may adorn herself to meet the King." Historically, the flowers, &c., only give promise; the fruit is not ripe yet; suitable to the preaching of John the Baptist, "The kingdom of heaven is at hand"; not yet fully come.

the time of ... singing-- the rejoicing at the advent of Jesus Christ. Gregory Nyssenus refers the voice of the turtledove to John the Baptist. It with the olive branch announced to Noah that "the rain was over and gone" ( Ge 8:11 ). So John the Baptist, spiritually. Its plaintive "voice" answers to his preaching of repentance ( Jr 8:6 , 7 ). Vulgate and Septuagint translate, "The time of pruning," namely, spring ( Joh 15:2 ). The mention of the "turtle's" cooing better accords with our text. The turtledove is migratory ( Jr 8:7 ), and "comes" early in May; emblem of love, and so of the Holy Ghost. Love, too, shall be the keynote of the "new song" hereafter ( Is 35:10 ; Re 1:5 ; 14:3 ; 19:6). In the individual believer now, joy and love are here set forth in their earlier manifestations ( Mr 4:28 ).

13. putteth forth-- rather, "ripens," literally, "makes red" [Maurer]. The unripe figs, which grow in winter, begin to ripen in early spring, and in June are fully matured [Weiss].

vines with the tender grape-- rather, "the vines in flower," literally, "a flower," in apposition with "vines" [Maurer]. The vine flowers were so sweet that they were often put, when dried, into new wine to give it flavor. Applicable to the first manifestations of Jesus Christ, "the true Vine," both to the Church and to individuals; as to Nathanael under the fig tree ( Joh 1:48 ).

Arise, &c.-- His call, described by the bride, ends as it began ( So 2:10 ); it is a consistent whole; "love" from first to last ( Is 52:1 , 2; 2Co 6:17 , 18 ). "Come," in the close of Re 22:17 , as at His earlier manifestation ( Mt 11:28 ).

14. dove-- here expressing endearment ( Psa 74:19 ). Doves are noted for constant attachment; emblems, also, in their soft, plaintive note, of softened penitents ( Is 59:11 ; Eze 7:16 ); other points of likeness are their beauty; "their wings covered with silver and gold" ( Psa 68:13 ), typifying the change in the converted; the dove-like spirit, breathed into the saint by the Holy Ghost, whose emblem is the dove; the messages of peace from God to sinful men, as Noah's dove, with the olive branch ( Ge 8:11 ), intimated that the flood of wrath was past; timidity, fleeing with fear from sin and self to the cleft Rock of Ages ( Is 26:4 , Margin; Ho 11:11 ); gregarious, flocking together to the kingdom of Jesus Christ ( Is 60:8 ); harmless simplicity ( Mt 10:16 ).

clefts-- the refuge of doves from storm and heat ( Jr 48:28 ; see Jr 49:16 ). Gesenius translates the Hebrew from a different root, "the refuges." But see, for "clefts," Ex 33:18-23 . It is only when we are in Christ Jesus that our "voice is sweet (in prayer, So 4:3 , 11 ; Mt 10:20 ; Ga 4:6 , because it is His voice in us; also in speaking of Him, Mal 3:16); and our countenance comely" ( Ex 34:29 ; Psa 27:5 ; 71:3 ; Is 33:16 ; 2Co 3:18 ).

stairs-- ( Eze 38:20 , Margin), a steep rock, broken into stairs or terraces. It is in "secret places" and rugged scenes that Jesus Christ woos the soul from the world to Himself ( Mi 2:10 ; 7:14 ). So Jacob amid the stones of Beth-el ( Ge 28:11-19 ); Moses at Horeb ( Ex 3:1-22 ); so Elijah ( 1Ki 19:9-13 ); Jesus Christ with the three disciples on a "high mountain apart," at the transfiguration ( Mt 17:1 ); John in Patmos ( Re 1:9 ). "Of the eight beatitudes, five have an afflicted condition for their subject. As long as the waters are on the earth, we dwell in the ark; but when the land is dry, the dove itself will be tempted to wander" [Jeremy Taylor]. Jesus Christ does not invite her to leave the rock, but in it (Himself), yet in holy freedom to lay aside the timorous spirit, look up boldly as accepted in Him, pray, praise, and confess Him (in contrast to her shrinking from being looked at, So 1:6 ), ( Ep 6:19 ; He 13:15 ; 1Jo 4:18 ); still, though trembling, the voice and countenance of the soul in Jesus Christ are pleasant to Him. The Church found no cleft in the Sinaitic legal rock, though good in itself, wherein to hide; but in Jesus Christ stricken by God for us, as the rock smitten by Moses ( Nu 20:11 ), there is a hiding-place ( Is 32:2 ). She praised His "voice" ( So 2:8 , 10 ); it is thus that her voice also, though tremulous, is "sweet" to Him here.

(ver. 2): let your members be servants to the love of God, and of your neighbour, in which are kept both the three and the seven commandments.

3. "Sing unto Him a new song:" sing unto Him a song of the grace of faith. "Sing skilfully unto Him with jubilation"

(ver. 3): sing skillfully unto Him with rejoicing.

4. "For the Word of the Lord is right:" for the Word of the Lord is right, to make you that which of yourselves ye cannot be. "And all His works are done in faith"

(ver. 11): the thoughts of His Wisdom are not mutable, but endure to all generations.

12. "Blessed is the nation whose God is the Lord:" one nation is blessed, belonging to the heavenly city, which hath not chosen save the Lord for their God: "And the people whom He hath chosen for His own inheritance"

(ver. 12): and which not of itself, but by the gift of God, hath been chosen, that He by possessing it may not suffer it to be uncared for and miserable.

13. "The Lord looketh from Heaven; He beholdeth all the sons of men"

(ver. 20): our Helper He is, while we endeavour after Him; and our Defender, while we resist the adversary.

21. "For our heart shall rejoice in Him:" for not in ourselves, wherein without Him there is great need; but in Himself shall our heart rejoice. "And we have trusted in His holy Name"

(ver. 21); and therefore have we trusted that we shall come to God, because unto us absent hath He sent, through faith, His own Name.

22. "Let Thy mercy, O Lord, be upon us, according as we have hoped in Thee"

Psaltery. Hebrew nebel, (Haydock) which does not resemble the modern psaltery. (Calmet) --- We must carefully observe mortification, and the decalogue. (Worthington)

New. Interesting, like the canticle of the lamb, or of redemption, Apocalypse. [chap. v.?] Public worship and music are very useful, when performed with attention. (Berthier) --- The prophet invites all to praise God for the blessings granted by Christ in the new law. (Worthington) --- Noise, proceeding from the heart, the cry of which alone penetrates heaven. (Haydock)

PSALM XXXII. (EXULTATE JUSTI.)

An exhortation to praise God, and to trust in him.

Inheritance, in opposition to the Gentiles, 1 Peter ii. 9. (Berthier) --- God made choice particularly of the Jews, as he does now of Christians. (Worthington)

Waiteth. Hebrew, "longeth." (Haydock) --- Protector. Hebrew, "shield." Infidels deride the confidence of the just, as an effect of pride, supposing it is beneath the dignity of God to take notice of so small a creature, which he governs so many worlds. But if there be other worlds besides this, God is sufficient for all; (Berthier) and he will not neglect the work which his hands have deigned to form. (Haydock)

1 Rejoice in the Lord , O ye righteous: for praise is comely for the upright. 2 Praise the Lord with harp: sing unto him with the psaltery and an instrument of ten strings. 3 Sing unto him a new song; play skilfully with a loud noise. 4 For the word of the Lord is right; and all his works are done in truth. 5 He loveth righteousness and judgment: the earth is full of the goodness of the Lord . 6 By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth. 7 He gathereth the waters of the sea together as a heap: he layeth up the depth in storehouses. 8 Let all the earth fear the Lord : let all the inhabitants of the world stand in awe of him. 9 For he spake, and it was done; he commanded, and it stood fast. 10 The Lord bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect. 11 The counsel of the Lord standeth for ever, the thoughts of his heart to all generations.

Four things the psalmist expresses in these verses:

I. The great desire he had that God might be praised. He did not think he did it so well himself, but that he wished others also might be employed in this work; the more the better, in this concert: it is the more like heaven. 1. Holy joy is the heart and soul of praise, and that is here pressed upon all good people ( v. 1 ): Rejoice in the Lord, you righteous; so the foregoing psalm concluded and so this begins; for all our religious exercises should both begin and end with a holy complacency and triumph in God as the best of being and best of friends. 2. Thankful praise is the breath and language of holy joy; and that also is here required of us ( v. 2 ): " Praise the Lord; speak well of him, and give him the glory due to his name." 3. Religious songs are the proper expressions of thankful praise; those are here required ( v. 3 ): " Sing unto him a new song, the best you have, not that which by frequent use is worn, thread-bare, but that which, being new, is most likely to move the affections, a new song for new mercies and upon every new occasion, for those compassions which are new every morning." Music was then used, by the appointment of David, with the temple-songs, that they might be the better sung; and this also is here called for ( v. 2 ): Sing unto him with the psaltery. Here is, (1.) A good rule for this duty: "Do it skilfully, and with a loud noise; let it have the best both of head and heart; let it be done intelligently and with a clear head, affectionately and with a warm heart." (2.) A good reason for this duty: For praise is comely for the upright. It is well pleasing to God (the garments of praise add much to the comeliness which God puts upon his people) and it is an excellent ornament to our profession. It becomes the upright, whom God has put so much honour upon, to give honour to him. The upright praise God in a comely manner, for they praise him with their hearts, that is praising him with their glory; whereas the praises of hypocrites are awkward and uncomely, like a parable in the mouth of fools, Prov. xxvi. 7 .

II. The high thoughts he had of God, and of his infinite perfections, v. 4, 5 . God makes himself known to us, 1. In his word, here put for all divine revelation, all that which God at sundry times and in divers manners spoke to the children of men, and that is all right, there is nothing amiss in it; his commands exactly agree with the rules of equity and the eternal reasons of good and evil. His promises are all wise and good and inviolably sure, and there is no iniquity in his threatenings, but even those are designed for our good, by deterring us from evil. God's word is right, and therefore all our deviations from it are wrong, and we are then in the right when we agree with it. 2. In his works, and those are all done in truth, all according to his counsels, which are called the scriptures of truth, Dan. x. 21 . The copy in all God's works agrees exactly with the great original, the plan laid in the Eternal Mind, and varies not in the least jot. God has made it to appear in his works, (1.) That he is a God of inflexible justice: He loveth righteousness and judgment. There is nothing but righteousness in the sentence he passes and judgment in the execution of it. He never did nor can do wrong to any of his creatures, but is always ready to give redress to those that are wronged, and does it with delight. He takes pleasure in those that are righteous. He is himself the righteous Lord, and therefore loveth righteousness. (2.) That he is a God of inexhaustible bounty: The earth is full of his goodness, that is, of the proofs and instances of it. The benign influences which the earth receives from above, and the fruits it is thereby enabled to produce, the provision that is made both for man and beast, and the common blessings with which all the nations of the earth are blessed, plainly declare that the earth is full of his goodness —the darkest, the coldest, the hottest, and the most dry and desert part of it not excepted. What a pity is it that this earth, which is so full of God's goodness, should be so empty of his praises, and that of the multitudes that live upon his bounty there are so few that live to his glory!

III. The conviction he was under of the almighty power of God, evidenced in the creation of the world. We "believe in God," and therefore we praise him as "the Father Almighty, maker of heaven and earth," so we are here taught to praise him. Observe,

1. How God made the world, and brought all things into being. (1.) How easily: All things were made by the word of the Lord and by the breath of his mouth. Christ is the Word, the Spirit is the breath, so that God the Father made the world, as he rules it and redeems it, by his Son and Spirit. He spoke, and he commanded ( v. 9 ), and that was enough; there needed no more. With men saying and doing are two things, but it is not so with God. By the Word and Spirit of God as the world was made, so was man, that little world. God said, Let us make man, and he breathed into him the breath of life. By the Word and Spirit the church is built, that new world, and grace wrought in the soul, that new man, that new creation. What cannot that power do which with a word made a world! (2.) How effectually it was done: And it stood fast. What God does he does to purpose; he does it and it stands fast. Whatsoever God doeth, it shall be for ever, Eccl. iii. 14 . It is by virtue of that command to stand fast that things continue to this day according to God's ordinance, Ps. cxix. 91 .

2. What he made. He made all things, but notice is here taken, (1.) of the heavens, and the host of them, v. 6 . The visible heavens, and the sun, moon, and stars, their hosts—(2.) Of the waters, and the treasures of them, v. 7 . The earth was at first covered with the water, and, being heavier, must of course subside and sink under it; but, to show from the very first that the God of nature is not tied to the ordinary method of nature, and the usual operations of his powers, with a word's speaking he gathered the waters together on a heap, that the dry land might appear, yet left them not to continue on a heap, but laid up the depth in store-houses, not only in the flats where the seas make their beds, and in which they are locked up by the sand on the shore as in storehouses, but in secret subterraneous caverns, where they are hidden from the eyes of all living, but were reserved as in a store-house for that day when those fountains of the great deep were to be broken up; and they are still laid up there in store, for which use the great Master of the house knows best.

3. What use is to be made of this ( v. 8 ): Let all the earth fear the Lord, and stand in awe of him; that is, let all the children of men worship him and give glory to him, Ps. xc. 5, 6 . The everlasting gospel gives this as the reason why we must worship God, because he made the heaven, and the earth, and the sea, Rev. xiv. 6, 7 . Let us all fear him, that is, dread his wrath and displeasure, and be afraid of having him our enemy and of standing it out against him. Let us not dare to offend him who having this power no doubt has all power in his hand. It is dangerous being at war with him who has the host of heaven for his armies and the depths of the sea for his magazines, and therefore it is wisdom to desire conditions of peace, see Jer. v. 22 .

12 Blessed is the nation whose God is the Lord ; and the people whom he hath chosen for his own inheritance. 13 The Lord looketh from heaven; he beholdeth all the sons of men. 14 From the place of his habitation he looketh upon all the inhabitants of the earth. 15 He fashioneth their hearts alike; he considereth all their works. 16 There is no king saved by the multitude of a host: a mighty man is not delivered by much strength. 17 A horse is a vain thing for safety: neither shall he deliver any by his great strength. 18 Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy; 19 To deliver their soul from death, and to keep them alive in famine. 20 Our soul waiteth for the Lord : he is our help and our shield. 21 For our heart shall rejoice in him, because we have trusted in his holy name. 22 Let thy mercy, O Lord , be upon us, according as we hope in thee.

We are here taught to give to God the glory,

I. Of his common providence towards all the children of men. Though he has endued man with understanding and freedom of will, yet he reserves to himself the government of him, and even of those very faculties by which he is qualified to govern himself. 1. The children of men are all under his eye, even their hearts are so; and all the motions and operations of their souls, which none know but they themselves, he knows better than they themselves, v. 13, 14 . Though the residence of God's glory is in the highest heavens, yet thence he not only has a prospect of all the earth, but a particular inspection of all the inhabitants of the earth. He not only beholds them, but he looks upon them; he looks narrowly upon them (so the word here used is sometimes rendered), so narrowly that not the least thought can escape his observation. Atheists think that, because he dwells above in heaven, he cannot, or will not, take notice of what is done here in this lower world; but thence, high as it is, he sees us all, and all persons and things are naked and open before him. 2. Their hearts, as well as their times, are all in his hand: He fashions their hearts. He made them at first, formed the spirit of each man within him, then when he brought him into being. Hence he is called the Father of spirits: and this is a good argument to prove that he perfectly knows them. The artist that made the clock, can account for the motions of every wheel. David uses this argument with application to himself, Ps. cxxxix. 1 , 14 . He still moulds the hearts of men, turns them as the rivers of water, which way soever he pleases, to serve his own purposes, darkens or enlightens men's understandings, stiffens or bows their wills, according as he is pleased to make use of them. He that fashions men's hearts fashions them alike. It is in hearts as in faces, though there is a great difference, and such a variety as that no two faces are exactly of the same features, nor any two hearts exactly of the same temper, yet there is such a similitude that, in some things, all faces and all hearts agree, as in water face answers to face, Prov. xxvii. 19 . He fashions them together (so some read it); as the wheels of a watch, though of different shapes, sizes, and motions, are yet all put together, to serve one and the same purpose, so the hearts of men and their dispositions, however varying from each other and seeming to contradict one another, are yet all overruled to serve the divine purpose, which is one. 3. They, and all they do, are obnoxious to his judgment; for he considers all their works, not only knows them, but weighs them, that he may render to every man according to his works, in the day, in the world, of retribution, in the judgment, and to eternity. 4. All the powers of the creature have a dependence upon him, and are of no account, of no avail at all, without him, v. 16, 17 . It is much for the honour of God that not only no force can prevail in opposition to him, but that no force can act but in dependence on him and by a power derived from him. (1.) The strength of a king is nothing without God. No king is sacred by his royal prerogatives, or the authority with which he is invested; for the powers that are, of that kind, are ordained of God, and are what he makes them, and no more. David was a king, and a man of war from his youth, and yet acknowledged God to be his only protector and Saviour. (2.) The strength of an army is nothing without God. The multitude of a host cannot secure those under whose command they act, unless God make them a security to them. A great army cannot be sure of victory; for, when God pleases, one shall chase a thousand. (3.) The strength of a giant is nothing without God. A mighty man, such as Goliath was, is not delivered by his much strength, when his day comes to fall. Neither the firmness and activity of his body nor the stoutness and resolution of his mind will stand him in any stead, any further than God is pleased to give him success. Let not the strong man then glory in his strength, but let us all strengthen ourselves in the Lord our God, go forth, and go on, in his strength. (4.) The strength of a horse is nothing without God ( v. 17 ): A horse is a vain thing for safety. In war horses were then so highly accounted of, and so much depended on, that God forbade the kings of Israel to multiply horses ( Deut. xvii. 16 ), lest they should be tempted to trust to them and their confidence should thereby be taken off from God. David houghed the horses of the Syrians ( 2 Sam. viii. 4 ); here he houghs all the horses in the world, by pronouncing a horse a vain thing for safety in the day of battle. If the war-horse be unruly and ill-managed, he may hurry his rider into danger instead of carrying him out of danger. If he be killed under him, he may be his death, instead of saving his life. It is therefore our interest to make sure God's favour towards us, and then we may be sure of his power engaged for us, and need not fear whatever is against us.

II. We are to give God the glory of his special grace. In the midst of his acknowledgments of God's providence he pronounces those blessed that have Jehovah for their God, who governs the world, and has wherewithal to help them in every time of need, while those were miserable who had this and the other Baal for their god, which was so far from being able to hear and help them that is was itself senseless and helpless ( v. 12 ): Blessed is the nation whose God is the Lord, even Israel, who had the knowledge of the true God and were taken into covenant with him, and all others who own God for theirs and are owned by him; for they also, whatever nation they are of, are of the spiritual seed of Abraham. 1. It is their wisdom that they take the Lord for their God, that they direct their homage and adoration there where it is due and where the payment of it will not be in vain. 2. It is their happiness that they are the people whom God has chosen for his own inheritance, whom he is pleased with, and honoured in, and whom he protects and takes care of, whom he cultivates and improves as a man does his inheritance, Deut. xxxii. 9 . Now let us observe here, to the honour of divine grace, (1.) The regard which God has to his people, v. 18, 19 . God beholds all the sons of men with an eye of observation, but his eye of favour and complacency is upon those that fear him. He looks upon them with delight, as the father on his children, as the bridegroom on his spouse, Isa. lxii. 5 . While those that depend on arms and armies, on chariots and horses, perish in the disappointment of their expectations, God's people, under his protection, are safe, for he shall deliver their soul from death when there seems to be but a step between them and it. If he do not deliver the body from temporal death, yet he will deliver the soul from spiritual and eternal death. Their souls, whatever happens, shall live and praise him, either in this world or in a better. From his bounty they shall be supplied with all necessaries. He shall keep them alive in famine; when others die for want, they shall live, which shall make it a distinguishing mercy. When visible means fail, God will find out some way or other to supply them. He does not say that he will give them abundance (they have no reason either to desire it or to expect it), but he will keep them alive; they shall not starve; and, when destroying judgments are abroad, it ought to be reckoned a great favour, for it is a very striking one, and lays us under peculiar obligations, to have our lives given us for a prey. Those that have the Lord for their God shall find him their help and their shield, v. 20 . In their difficulties he will assist them; they shall be helped over them, helped through them. In their dangers he will secure them; they shall be helped over them, helped through them. In their dangers he will secure them, so that they shall not receive any real damage. (2.) The regard which God's people have to him and which we ought to have in consideration of this. [1.] We must wait for God. We must attend the motions of his providence, and accommodate ourselves to them, and patiently accommodate ourselves to them, and patiently expect the issue of them. Our souls must wait for him, v. 20 . We must not only in word and tongue profess a believing regard to God, but it must be inward and sincere, a secret and silent attendance on him. [2.] We must rely on God, hope in his mercy, in the goodness of his nature, though we have not an express promise to depend upon. Those that fear God and his wrath must hope in God and his mercy; for there is no flying from God, but by flying to him. These pious dispositions will not only consist together, but befriend each other, a holy fear of God and yet at the same time a hope in his mercy. This is trusting in his holy name ( v. 21 ), in all that whereby he has made known himself to us, for our encouragement to serve him. [3.] We must rejoice in God, v. 21 . Those do not truly rest in God, or do not know the unspeakable advantage they have by so doing, who do not rejoice in him at all times; because those that hope in God hope for an eternal fulness of joy in his presence. [4.] We must seek to him for that mercy which we hope in, v. 22 . Our expectations from God are not to supersede, but to quicken and encourage, our applications to him; he will be sought unto for that which he has promised, and therefore the psalm concludes with a short but comprehensive prayer, " Let thy mercy, O Lord! be upon us; let us always have the comfort and benefit of it, not according as we merit from thee, but according as we hope in thee, that is, according to the promise which thou hast in thy word given to us and according to the faith which thou hast by thy Spirit and grace wrought in us." If, in singing these verses , we put forth a dependence upon God, and let out our desires towards him, we make melody with our hearts to the Lord.

1-3. The sentiment falls in with Psa 32:11 (compare 1Co 14:15 ). The instruments ( Psa 92:3 ; 144:9 ) do not exclude the voice.

10-11. In God's providence He thwarts men's purposes and executes His own.

heathen-- literally, "nations."

12-19. The inference from the foregoing in Psa 33:12 is illustrated by God's special providence, underlying which is His minute knowledge of all men.

20-22. waiteth-- in earnest expectation.

Ver. 39.And Mary arose in those days. Not on the same day on which she was saluted by the angel, but after two or three days. What was the reason of her going away?  1. That she might announce the conception of the Word to others. For Christ having become incarnate in her, willed immediately to begin His mission as a Saviour, for which He had been sent by the Father. Whence S. Ambrose says, "She departed, not as disbelieving in the oracle, or as uncertain about the messenger, or doubtful of the example, but as rejoicing in the fulfilment of her wish, conscientious in the performance of her duty, and hastening on account of her joy."

2. To cleanse John from original sin, and to fill him and his mother Elizabeth with the Holy Spirit, and that so the honour and devotion of all to Christ might be increased.

3. To congratulate her kinswoman on the miraculous conception of John.

4. To give to all future ages a remarkable example of humility and charity which she showed in visiting Elizabeth, though she was now made Mother of God and Mistress of the world.

Wherefore, under the title of the Visitation of the Blessed Virgin, many congregations have been instituted for visiting the poor and the sick, and those in prison, and recently under this title S. Francis of Sales, Bishop of Geneva, has instituted a congregation of religious women, who are well known throughout France, for ministering to the sick.

To the hill country. That is Hebron, according to Baronius and others; or the hill country of Judæa.

Tropologically, the soul filled with God, as the soul of the Blessed Virgin was, ascends the mountain heights, i.e., toils up the steep paths of virtue. "The Word having been conceived in the mind," Bede says, "we must ascend to the heights of virtue along the way of love; and the city of Judah, i.e. of confession and praise, must be reached by us; and in the perfection of faith, hope, and love, we must abide there for three months."

With haste. S. Ambrose mentions as the first cause of her haste that she might not tarry long out of the house in the public ways. "Learn, ye virgins, not to loiter in the streets, nor mingle in any public talk." He also adds a second reason, because she was full of joy and the Holy Spirit; "the grace of the Holy Spirit knows nothing of slow endeavours."

Origen gives a third reason, because Christ in the womb of the Virgin was hastening to cleanse John from original sin, and to sanctify him. "For Mary," says S. Ambrose, "who before dwelt alone in the secret of her chamber, neither virgin modesty caused to shrink from the public gaze, nor the rugged mountains from fulfilling her purpose, nor the length of the journey from performing her duty."

To a city of Judah. Jerusalem, according to Albertus Magnus and S. Bonaventura; but Jerusalem is generally mentioned by name, Jerusalem also is in the tribe of Benjamin, not of Judah. It is better, therefore, with Toletus and Baronius, to suppose that Hebron is meant; for it was situated in the hill country of Judah.

It is very probable that the Blessed Virgin first went to Jerusalem, since the feast of the Passover was near, and then in the Temple returned thanks to God, and made an offering of herself and her child Jesus to Him.

And entered into the house of Zacharias. This house is thus described by Adrichomedus on the authority of Nicephorus in his description of the Holy Land, "It is one mile distant from Emmaus, near the hills. It was still inhabited in the time of Saligniacus, and travellers were accustomed to salute it reverently. There John was born and circumcised, and concealed in a cave that he might not be slain with the children of Bethlehem by Herod, &c.

And saluted Elizabeth, with the usual Hebrew salutation. Peace be to thee. God intended by means of Elizabeth, being a matron advanced in years, to make known to the world the conception of the Virgin, and the secret Incarnation of the Word that had taken place in her.

Elizabeth. Not Zacharias; both because he was deaf, and because it was not becoming that a man should be saluted by the Virgin. Moreover; S. Ambrose says, "She was the first to give her salutation; for the more chaste a virgin is, the more humble she ought to be, and the more ready to give way to her elders. Let her then be the mistress of humility in whom is the profession of chastity."

Ver. 41.And it came to Pass when Elizabeth heard the salutation of Mary, &c. Notice with S. Ambrose, that Elizabeth was the first to hear the salutation of Mary but John was the first to perceive the spirit and effect of her salutation; for to him, as the future forerunner of Christ, this salutation of the Virgin, yea, even of Christ, was chiefly directed. Theophylact says, "The voice of the Virgin was the voice of God incarnate in her."

It is a question here whether the leaping of John for joy (Vulgate exultavit, Greek έσκίζτησε) was a natural or rational movement. Calvin thinks that it was only a natural one; but all the Fathers and Orthodox Doctors are of a contrary opinion. Origen says, "Then first Jesus made His forerunner a prophet," and Irenæus (lib. 3 c. 18) says, "He recognised the Lord in the womb, and leaping for joy saluted Him." And S. Gregory (lib. 3 Moral. c. 5). "In his mother's womb he was filled with the spirit of prophecy." So a1so S. Cyril, S. Ambrose, S. Chrysostom. All these maintain that this leaping of John was not only supernatural, but showed an active use of reason, and proceeded from true joyfulness of mind; and this is clear from the words of Elizabeth; The babe leaped in my womb for joy.

Secondly, this is clear, likewise, from the circumstance that John communicated his joy to his mother.

Thirdly, because in like manner the Blessed Virgin rejoiced when she sang the Magnificat, therefore also John rejoiced, who was the chief end and object of the visitation of the Blessed Virgin and of all these wonders.

John at this time received the gift of prophecy, as the Fathers already quoted show. He likewise received the extraordinary gifts which befitted the future forerunner of Christ. For this had been predicted by the angel when he said, "he shall be filled with the Holy Ghost from his mother's womb." In John, therefore, that saying of S. Chrysostom (Hom. 30) is true, "his leaping was a sign of perfect soundness;" and also, of sanctity.

Hence some think that John was free from sinful desire, and never committed venial sin; but this privilege seems to have been peculiar to the Blessed Virgin, to whom John was inferior. He had, therefore, sinful desire, and did commit venial sin, falling into it unawares, but perhaps, never deliberately. For it is a rule of S. Augustine and of theologians, that whoever has or has had original sin, has also sinful desire, and consequently commits venial sin; but John had original sin, therefore he must have committed venial sin.

Learn, morally, of what advantage the salutation and prayers of the Saints are, and especially of the Blessed Virgin, who by one word of salutation filled both John and Elizabeth with the Holy Spirit. "Not only the words, but the very aspect of the Saints is full of spiritual grace," says S. Chrysostom. For the Saints, and above all the Blessed Virgin, are full of the fiery spirit of love. Wherefore he who strives to make other men spiritual should first fill himself with the Divine Spirit; for thus when he speaks he will breathe the same forth upon others, for out of the abundance of the heart the mouth speaketh. God also uses such men as suitable instruments united to Himself. For He is a most pure and powerful spirit; wherefore He accomplishes mighty spiritual results by means of spiritual men full of zeal, as being like Himself

And Elizabeth was filled, &c. She who was before just and holy (

verse 6) is now made much more just and holy, and besides received the gift of prophecy. Moreover John, as I said, was first filled with the Spirit, and then filled his mother also with the same; because by his own holiness, merits, and prayers, he obtained for his mother that she should be filled with the Holy Spirit, of which he was himself full. So S. Ambrose says, "Elizabeth first heard the word, but John first experienced the grace. The mother was not filled before the son, but when the son had been filled with the Holy Spirit, he filled the mother also."

Ver. 42.And she spake out with a loud vote and said, Blessed art thou among women. Thou art most blessed of all women because thou hast been chosen to be the Mother of God Whom the whole world cannot receive.

Blessed is the fruit of thy womb. The fountain of all the blessings and graces bestowed upon the Blessed Virgin by God was to be the mother of God; for God adorned His mother with every grace in order that she might become an habitation worthy of Him, even that she might be worthy to become the Mother of God, and whom would such a Son bless rather than His mother. Elizabeth therefore, by the inspiration of the Spirit knew that Mary had already conceived, and that the Son of God was incarnate in her. And "He is Blessed, not only as thou art, among women, but, absolutely, above angels, men, and all creatures, as being the Creator and Lord of all. Again the rest of the sons of Eve are all under a curse, because they contract original sin from her and from Adam. Christ alone is Blessed because He is not the natural son of Adam, but was supernaturally conceived in the Virgin by the Holy Ghost."

She alludes to the prophecy and promise made to David, Of the fruit of thy body shall I set upon thy seat, Psa_132:2

Ver. 43.And whence is this to me, that the Mother of my Lord should come to me? These are words of the greatest humility and reverence; John imitated his mother, saying when Christ came to be baptized of him, "I have need to be baptized of Thee, and comest thou to me?"

Lord, that is God, Who is called absolutely the Lord, because He is King of kings and Lord of lords. Hence it is clear1. That the humanity of Christ was already in Christ endowed with life and united to the Word or Son of God. 2. That the Blessed Virgin is rightly called θεότοκος, i.e., Mother of God and not only χζιστότοκος, Mother of Christ, as Nestorius maintained. 3. That in Christ there are two natures, the human, for this alone could He take of His Virgin Mother; and the Divine, which the Father alone communicated to Him; but one Person, not human, but Divine. For if in Christ there had been two persons, as there are two natures, God could not properly be said to have been born of a Virgin, to have suffered and been crucified, but another person, that is to say, a man, or the person of a man; but now it is properly so said, because there is one person in Christ; which is the reason why the attributes of the one nature may be ascribed in the concrete to the other, so that this man, Jesus, may properly be called God, eternal and Almighty; and on the other hand, God in Him may properly be called man, passible and mortal, yea, He may even be said to have suffered and died; because it is the same Person, which on account of the two natures which It has, is at the same time God and man, and accordingly assumes to Itself the actions and attributes both of God and man. For action belongs to persons; and this sole (divine) Person in Christ is signified alike by the word man, or Jesus, and by the word God or Son of God. Wherefore what is truly said of one is also truly said of the other.

Ver. 44.The babe leaped. Symbolically, the leaping of John prefigured his own martyrdom; for by his dancing he represented the dancing of the daughter of Herodias, by which having pleased Herod, she asked and obtained of him the head of John.

Ver. 45.Blessed, &c. Elizabeth, therefore, knew by the Holy Spirit that the Blessed Virgin had believed the angel when he announced the conception and nativity of Christ. "Blessed art thou, both in fact because thou already bearest Christ within thee, and also in hope, because thou shalt bring forth Him Who will make thee and all who believe in Him blessed in heaven: Blessed therefore art thou before God and men." Elizabeth silently censures the unbelief of her own husband.

verse 35) is fulfilled in her, the power (Greek, δύναμις) of the Highest shall overshadow thee. She alludes to Isa. vii. 14 and ix. 6, His name shall be called Wonderful, Counsellor, the Mighty God אל גבר (Elgibbor), i.e. mighty, strong as a giant; whence Gabriel announced His birth, whose name signifies the power and strength of God.

And holy is His name. The Blessed Virgin shows that the promise of the angel, The Holy Ghost shall come upon thee, was fulfilled; and therefore she says, And holy is His Name.

Toletus and Francis Lucas are of opinion that the Virgin here celebrates two great things as done to her by God1. The Incarnation of the Word, by which she was made the Mother of God, and therefore the mistress and queen of all angels and men; and, 2. Her own Preparation and sanctification for the accomplishment of the Incarnation in her. For as it was a work of power for God to be made man of a virgin, so it was a work of holiness to prepare the Virgin so as to be fit for conceiving in her womb the Holy and Immaculate Word of God. For the Blessed Virgin was so sanctified by the Holy Ghost that she contracted no sin at all, and far exceeded all the angels, even the seraphim, in grace and holiness

But more plainly and fully, we may refer both clauses of this verse to both works, namely, to the Incarnation of the Word as well as to her own preparation and sanctification for It. For each of these was a work of the excellent power as well as holiness of God, because each was accomplished by the coming of the Holy Spirit upon her to sanctify both Christ and the Virgin; according to the announcement of the angel, That Holy Thing which shall be born of thee shall be called the Son of God. For Christ was the Holy of Holies, the Fount of holiness, sanctifying the whole world.

The meaning therefore is, God Himself, as signified by His own name, is holy, possesses all purity, holiness, power, perfection, and therefore is to be worshipped, adored, and celebrated in every way. God therefore is holy in all His works, and above all in this most holy mystery of the Incarnation of the Word; by which He sanctified Christ, the Blessed Virgin, and all the faithful.

Lastly, God incarnate is called holy because He assumed flesh and blood for the purpose of offering it to God, both in life, and on the cross, and in His death for the salvation of men. For as S. Isidorus says (lib. 15, Origin. c. 14), " Nothing was called holy among the ancients unless it was consecrated or sprinkled with the blood of a victim. Also that is holy (sanctum) which is ratified (sancitum) with blood; moreover to ratify (sancire) is to confirm." See Heb. ix. 12, &c. S. Augustine (lib 2 de Serm. Dom. 31) says, "That is holy which it is impious to violate and defile; and assuredly any one is held guilty of this crime who only attempts or wills it with regard to a holy thing, which nevertheless remains by its nature inviolable and incorruptible." But S. Bernard (Serm. 5 in Vigil. Nativ.) makes sanctity or holiness consist in clemency and gentleness, according to that saying concerning Moses, Ecclesiasticus xlv. 4, He that sanctified him in his faithfulness and meekness; and he continues, "In order that sanctification may be perfect we have need to learn gentleness and courtesy in social life from the Saint of Saints; as He says Himself, Learn of Me for I am meek and lowly in heart."

Hence some more recent interpreters refer the words Holy is His Name, to the following verse, and His mercy, &c., as if this were the holiness of God; but literally they must be referred to what precedes, as I have said. Hence Euthymius (in Ps. II) says, "He properly is called pious (όσιος) who observes piety and religion in those things which pertain to God; but he is called holy (άγιος) who is made a partaker of the Divine nature by following the path of virtue." Further, holy (sanctus) in Hebrew is קדש, that is, removed and separated from all vice, blemish, and even from intercourse with the vulgar; as God is especially, Whose holiness and majesty is so far removed, so lofty and exalted, that it infinitely transcends all gods, angels, and men. Whence S. Dionysius (Devin. nom. c. 12) says, "Since holiness is free from all taint, and is purity altogether perfect and immaculate, hence God, from the superabundance of the purity and all the excellences with which He is filled, is called the Holy of Holies." And Bede says, "His name is called holy because in the height of His marvellous power He transcends every creature, and is widely removed from the works which He has made. This is better understood in the Greek tongue, in which the very word that means holy (άγιος) signifies as it were to be apart from earth: and by imitation of Him in our small measure we are taught to separate ourselves from all who are neither holy nor dedicated to God, by those words of the Lord, Be ye holy, for I am holy; for whoever has consecrated himself to God will rightly appear as one free from the world; for he is able even himself to say, while we walk upon the earth we have our conversation in heaven."

Christians therefore being called by Christ to fulness of holiness ought to be holy (whence they are continually called by S. Paul holy [or saints]), yea, more holy than all the faithful who lived in the time of Moses, Abraham, &c; for Christianity is nothing else than the life of Christ. Let the Christian therefore so live as it becomes the disciple of Christ, so that his life may be a living image, of the holiness of Christ, so that whoever sees and hears him, may seem to himself to see and hear Christ in him.

And Mary arose in those days, and went into the hill country with haste, into a city of Juda;40. And entered into the house of Zacharias, and saluted Elisabeth.41. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:42. And she spoke out with a loud voice, and said, Blessed are you among women, and blessed is the fruit of your womb.43. And whence is this to me, that the mother of my Lord should come to me?44. For, lo, as soon as the voice of your salutation sounded in my ears, the babe leaped in my womb for joy.45. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.,

The Angel, when he announced the hidden mysteries to the Virgin, that he might build up her faith by an example, related to her the conception of a barren woman. When Mary heard it, it was not that she disbelieved the oracle, or was uncertain about the messenger, or doubtful of the example, but rejoicing in the fulfillment of her wish, and conscientious in the observance of her duty, she gladly went forth into the hill country. For what could Mary now, filled with God, but ascend into the higher parts with haste!

For Jesus who was in her womb hastened to sanctify John, still in the womb of his mother. Whence it follows, with haste.

The grace of the Holy Spirit knows not of slow workings. Learn, you virgins, not to loiter in the streets, nor mix in public talk.

She went into the mountains, because Zacharias dwelt there. As it follows, To a city of Juda, and entered into the house of Zacharias. Learn, O holy women, the attention which you ought to show for your kinswomen with child. For Mary, who before dwelt alone in the secret of her chamber, neither virgin modesty caused to shrink from the public gaze, nor the rugged mountains from pursuing her purpose, nor the tediousness of the journey from performing her duty. Learn also, O virgins, the lowliness of Mary.

She came a kinswoman to her next of kin, the younger to the elder, nor did she merely come to her, but was the first to give her salutations; as it follows, And she saluted, Elisabeth. For the more chaste a virgin is, the more humble she should be, and ready to give way to her elders. Let her then be the mistress of humility, in whom is the profession of chastity. Mary is also a cause of piety, in that the higher went to the lower, that the lower might be assisted, Mary to Elisabeth, Christ to John.

Or else the Virgin kept to herself all those things which have been said, not revealing them to any one, for she did not believe that any credit would be given to her wonderful story; nay, she rather thought she would suffer reproach if she told it, as if wishing to screen her own guilt.

But to Elisabeth alone she has recourse, as she was wont to do from their relationship, and other close bonds of union.

But soon the blessed fruits of Mary’s coming and our Lord’s presence are made evident. For it follows, And it came to pass, that when Elisabeth heard the salutation of Mary, the babe leaped in her womb. Mark the distinction and propriety of each word. Elisabeth first heard the word, but John first experienced the grace. She heard by the order of nature, he leaped by reason of the mystery. She perceived the coming of Mary, he the coming of the Lord.

For the Prophet sees and hears more acutely than his mother, and salutes the chief of Prophets; but as he could not do this in words, he leaps in the womb, which was the greatest token of his joy. Who ever heard of leaping at a time previous to birth? Grace introduced things to which nature was a stranger. Shut up in the womb, the soldier acknowledged his Lord and King soon to be born, the womb’s covering being no obstacle to the mystical sight.

He was not filled with the Spirit, until she stood near him who bore Christ in her womb. Then indeed he was both filled with the Spirit, and leaping imparted the grace to his mother; as it follows, And Elisabeth was filled with the Holy Spirit. But we cannot doubt that she who w as then filled with the Holy Spirit, was filled because of her son.

She who had hid herself because she conceived a son, began to glory that she carried in her womb a prophet, and she who had before blushed, now gives her blessing; as it follows, And she spoke out with a loud voice, Blessed are you among women. With a loud voice she exclaimed when she perceived the Lord’s coming, for she believed it to be a holy birth. But she says, Blessed are you among women. For none was ever partaker of such grace or could be, since of the one Divine seed, there is one only parent.

Mary is blessed by Elisabeth with the same words as before by Gabriel, to show that she was to be reverenced both by men and angels.

But because there have been other holy women who yet have borne sons stained with sin, she adds, And blessed is the fruit of your womb. Or another interpretation is, having said, Blessed are you among women, she then, as if some one inquired the cause, answers, And blessed is the fruit of your womb: as it is said, Blessed be he that comes in the name of the Lord. The Lord God, and he has shown us light; for the Holy Scriptures often use and, instead of because.

TIT. BOS. Now she rightly calls the Lord the fruit of the virgin’s womb, because He proceeded not from man, but from Mary alone. For they who are sown by their fathers are the fruits of their fathers.

This fruit alone then is blessed, because it is; produced without man, and without sin.

This is the fruit which is promised to David, Of the fruit of your body will I set upon your throne. From this place we derive the refutation of Eutyches, in that Christ is stated to be the fruit of the womb. For all fruit is of the same nature with the tree that bears it. It remains then that the virgin was also of the same nature with the second Adam, who takes away the sins of the world. But let those also who invent curious fictions concerning the flesh of Christ, blush when they hear of the real child-bearing of the mother of God. For the fruit itself proceeds from the very substance of the tree. Where too are those who say that Christ passed through the virgin as water through an aqueduct? Let these consider the words of Elisabeth who was filled with the Spirit, that Christ was the fruit of the womb. It follows, And whence is this to me, that the mother of my Lord should come to me?

She says it not ignorantly, for she knew it was by the grace and operation of the Holy Spirit that the mother of the prophet should be saluted by the mother of his Lord, to the advancement and growth of her own pledge; but being aware that this was of no human deserving, but a gift of Divine grace, she therefore says, Whence is this to me, that is, By what right of mine, by what that I have done, for what good deeds?

Now in saying this, she coincides with her son. For John also felt that he was unworthy of our Lord’s coming to him. But she gives the name of "the mother of our Lord" to one still a virgin, thus forestalling the event by the words of prophecy. Divine foreknowledge brought Mary to Elisabeth, that the testimony of John might reach the Lord. For from that time Christ ordained John to be a prophet. Hence it follows, For, lo, as soon as the voice of your salutation sounded, etc.

But in order to say this, as the Evangelist has premised, she was filled with the Holy Spirit, by whose revelation undoubtedly she knew what that leaping of the child meant; namely, that the mother of Him had come to her, whose forerunner and herald that child was to be. Such then might be the meaning of so great an event; to be known indeed by grown up persons, but not understood by a little child; for she said not, "The babe leaped in faith in my womb," but leaped for joy. Now we see not only children leaping for joy, but even the cattle; not surely from any faith or religious feeling, or any rational knowledge. But this joy was strange and unwonted, for it was in the womb; and at the coming of her who was to bring forth the Savior of the world. This joy, therefore, and as it were reciprocal salutation to the mother of the Lord, was caused (as miracles are) by Divine influences in the child, not in any human way by him. For even supposing the exercise of reason and the will had been so far advanced in that child, as that he should be able in the bowels of his mother to know, believe, and assent; yet surely that must be placed among the miracles of Divine power, not referred to human examples.

The mother of our Lord had come to see Elisabeth, as also the miraculous conception, from which the Angel had told her should result the belief of a far greater conception, to happen to herself; and to this belief the words of Elisabeth refer, And blessed are you who have believed, for there shall be a performance of those things which were told you from the Lord.

You see that Mary doubted not but believed, and therefore the fruit of faith followed.

Nor is it to be wondered at, that our Lord, about to redeem the world, commenced His mighty works with His mother, that she, through whom the salvation of all men was prepared, should herself be the first to reap the fruit of salvation from her pledge.

But happy are you also who have heard and believed, for whatever soul has believed, both conceives and brings forth the word of God, and knows His works.

But every soul which has conceived the word of God in the heart, straightway climbs the lofty summits of the virtues by the stairs of love, so as to be able to enter into the city of Juda, (into the citadel of prayer and praise, and abide as it were for three months in it,) to the perfection of faith, hope, and charity.

She was touched with the spirit of prophecy at once, both as to the past, present, and future. She knew that Mary had believed the promises of the Angel; she perceived when she gave her the name of mother, that Mary was carrying in her womb the Redeemer of mankind; and when she foretold that all things would be accomplished, she saw also what was as to follow in the future.

This city is generally supposed to be Hebron, a sacerdotal town, (Josue xxi. 11.) situated in the mountains, to the south of Juda, and about 120 miles from Nazareth. (Bible de Vence)

The infant leaped in her womb.[7] According to the general opinion of the interpreters, this motion of the child at the time was not natural: and some think that God gave to St. John [the Baptist], even in his mother's womb, a passing knowledge of the presence of his Redeemer. See St. Augustine in the above cited letter to Dardanus. (Witham)

Exultavit, Greek: eskirtese. Which signifies to leap, or skip like lambs, &c.

In the same words she is pronounced blessed by Elizabeth, and by the angel Gabriel, both inspired by the Holy Ghost, and this not only to the praise of Jesus, but for his sake, to the praise of Mary, calling her blessed, and her fruit blessed; and thus, as Ven. Bede asserts, holding her up to the veneration of both men and angels.

The mother of my Lord. A proof that Christ was truly God, and the blessed Virgin Mary truly the mother of God. (Witham) --- Elizabeth was a just and blessed woman; yet the excellency of the mother of God does so far surpass that of Elizabeth, and of every other woman, as the great luminary outshines the smaller stars. (St. Jerome præf. in Sophon.)

39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda; 40 And entered into the house of Zacharias, and saluted Elisabeth. 41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: 42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord should come to me? 44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. 45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. 46 And Mary said, My soul doth magnify the Lord, 47 And my spirit hath rejoiced in God my Saviour. 48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. 49 For he that is mighty hath done to me great things; and holy is his name. 50 And his mercy is on them that fear him from generation to generation. 51 He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts. 52 He hath put down the mighty from their seats, and exalted them of low degree. 53 He hath filled the hungry with good things; and the rich he hath sent empty away. 54 He hath holpen his servant Israel, in remembrance of his mercy; 55 As he spake to our fathers, to Abraham, and to his seed for ever. 56 And Mary abode with her about three months, and returned to her own house.

We have here an interview between the two happy mothers, Elisabeth and Mary: the angel, by intimating to Mary the favour bestowed on her cousin Elisabeth ( v. 36 ), gave occasion for it; and sometimes it may prove a better piece of service that we think to bring good people together, to compare notes. Here is,

I. The visit which Mary made to Elisabeth. Mary was the younger, and younger with child; and therefore, if they must come together, it was fittest that Mary should take the journey, not insisting on the preference which the greater dignity of her conception gave her, v. 39 . She arose, and left her affairs, to attend this greater matter: in those days, at that time (as it is commonly explained, Jer. xxxiii. 15 ; l. 4 ), in a day or two after the angel had visited her, taking some time first, as it is supposed, for her devotion, or rather hastening away to her cousin's, where she would have more leisure, and better help, in the family of a priest. She went, meta spoudes — with care, diligence, and expedition; not as young people commonly go abroad and visit their friends, to divert herself, but to inform herself: she went to a city of Judah in the hill-country; it is not named, but by comparing the description of it here with Josh. xxi. 10, 11 , it appears to be Hebron, for that is there said to be in the hill-country of Judah, and to belong to the priests, the sons of Aaron; thither Mary hastened, though it was a long journey, some scores of miles.

1. Dr. Lightfoot offers a conjecture that she was to conceive our Saviour there at Hebron, and perhaps had so much intimated to her by the angel, or some other way; and therefore she made such haste thither. He thinks it probable that Shiloh, of the tribe of Judah, and the seed of David, should be conceived in a city of Judah and of David, as he was to be born in Bethlehem, another city which belonged to them both. In Hebron the promise was given to Isaac, circumcision was instituted. Here (saith he) Abraham had his first land, and David his first crown: here lay interred the three couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah, and, as antiquity has held, Adam and Eve. He therefore thinks that it suits singularly with the harmony and consent which God uses in his works that the promise should begin to take place by the conception of the Messias, even among those patriarchs to whom it was given. I see no improbability in the conjecture, but add this for the support of it, that Elisabeth said ( v. 45 ), There shall be a performance; as if it were not performed yet, but was to be performed there.

2. It is generally supposed that she went thither for the confirming of her faith by the sign which the angel had given her, her cousin's being with child, and to rejoice with her sister-favourite. And, besides, she went thither, perhaps, that she might be more retired from company, or else might have more agreeable company than she could have in Nazareth. We may suppose that she did not acquaint any of her neighbours at Nazareth with the message she had received from heaven, yet longed to talk over a thing she had a thousand time thought over, and knew no person in the world with whom she could freely converse concerning it but her cousin Elisabeth, and therefore she hastened to her. Note, it is very beneficial and comfortable for those that have a good work of grace begun in their souls, and Christ in the forming there, to consult those who are in the same case, that they may communicate experiences one to another; and they will find that, as in water face answers to face, so doth the heart of man to man, of Christian to Christian.

II. The meeting between Mary and Elisabeth. Mary entered into the house of Zacharias; but he, being dumb and deaf, kept his chamber, it is probable, and saw no company; and therefore she saluted Elisabeth ( v. 40 ), told her she was come to make her a visit, to know her state, and rejoice with her in her joy.

Now, at their first coming together, for the confirmation of the faith of both of them, there was something very extraordinary. Mary knew that Elisabeth was with child, but it does not appear that Elisabeth had been told any thing of her cousin Mary's being designed for the mother of the Messiah; and therefore what knowledge she appears to have had of it must have come by a revelation, which would be a great encouragement to Mary.

1. The babe leaped in her womb, v. 41 . It is very probable that she had been several weeks quick (for she was six months gone), and that she had often felt the child stir; but this was a more than ordinary motion of the child, which alarmed her to expect something very extraordinary, eskirtese . It is the same word that is used by the LXX. ( Gen. xxv. 22 ) for the struggling of Jacob and Esau in Rebecca's womb, and the mountains skipping, Ps. cxiv. 4 . The babe leaped as it were to give a signal to his mother that he was now at had whose forerunner he was to be, about six months in ministry, as he was in being; or, it was the effect of some strong impression made upon the mother. Now began to be fulfilled what the angel said to his father ( v. 15 ), that he should be filled with the Holy Ghost, even from his mother's womb; and perhaps he himself had some reference to this, when he said ( John iii. 29 ), The friend of the Bridegroom rejoiceth greatly, because of the Bridegroom's voice, heard, though not by him, yet by his mother.

2. Elisabeth was herself filled with the Holy Ghost, or a Spirit of prophecy, by which, as well as by the particular suggestions of the Holy Ghost she was filled with, she was given to understand that the Messiah was at hand, in whom prophecy should revive, and by whom the Holy Ghost should be more plentifully poured out than ever, according to the expectations of those who waited for the consolation of Israel. The uncommon motion of the babe in her womb was a token of extraordinary emotion of her spirit under a divine impulse. Note, Those whom Christ graciously visits may know it by their being filled with the Holy Ghost; for, if any man have not the Spirit of Christ, he is none of his.

III. The welcome which Elisabeth, by the Spirit of prophecy, gave to Mary, the mother of our Lord; not as to a common friend making a common visit, but as to one of whom the Messiah was to be born.

1. She congratulates her on her honour, and, though perhaps she knew not of it till just now, she acknowledges it with the greatest assurance and satisfaction. She spoke with a loud voice, which does not at all intimate (as some think) that there was a floor or a wall between them, but that she was in a transport or exultation of joy, and said what she cared not who knew. She said, Blessed art thou among women, the same word that the angels had said ( v. 28 ); for thus this will of God, concerning honouring the Son, should be done on earth as it is done in heaven. But Elisabeth adds a reason, Therefore blessed art thou because blessed is the fruit of thy womb; thence it was that she derived this excelling dignity. Elisabeth was the wife of a priest, and in years, yet she grudges not that her kinswoman, who was many years younger than she, and every way her inferior, should have the honour of conceiving in her virginity, and being the mother of the Messiah, whereas the honour put upon her was much less; she rejoices in it, and is well pleased, as her son was afterwards, that she who cometh after her is preferred before her, John i. 27 . Note, While we cannot but own that we are more favoured of God than we deserve, let us by no means envy that others are more highly favoured than we are.

2. She acknowledges her condescension, in making her this visit ( v. 43 ): Whence is this to me, that the mother of my Lord should come to me? Observe, (1.) She calls the virgin Mary the mother of her Lord (as David in spirit, called the Messiah Lord, his Lord ), for she knew he was to be Lord of all. (2.) She not only bids her welcome to her house, though perhaps she came in mean circumstances, but reckons this visit a great favour, which she thought herself unworthy of. Whence is this to me? It is in reality, and not in compliment, that she saith, "This was a greater favour than I could have expected." Note, Those that are filled with the Holy Ghost have low thoughts of their own merits, and high thoughts of God's favours. Her son the Baptist spoke to the same purport with this, when he said, Comest thou to me? Matt. iii. 14 .

3. She acquaints her with the concurrence of the babe in her womb, in this welcome to her ( v. 44 ): "Thou certainly bringest some extraordinary tidings, some extraordinary blessing, with thee; for as soon as the voice of thy salutation sounded in my ears, not only my heart leaped for joy, though I knew not immediately why or wherefore, but the babe in my womb, who was not capable of knowing, did so too." He leaped as it were for joy that the Messiah, whose harbinger he was to be, would himself come soon after him. This would serve very much to strengthen the faith of the virgin, that there were such assurances as these given to others; and it would be in part the accomplishment of what had been so often foretold, that there should be universal joy before the Lord, when he cometh, Ps. xcviii. 8, 9 .

4. She commends her faith, and encourages it ( v. 45 ): Blessed is she that believed. Believing souls are blessed souls, and will be found so at last; this blessedness cometh through faith, even the blessedness of being related to Christ, and having him formed in the soul. They are blessed who believe the word of God, for that Word will not fail them; there shall, without doubt, be a performance of those things which are told her from the Lord. Note, The inviolable certainty of the promise is the undoubted felicity of those that build upon it and expect their all from it. The faithfulness of God is the blessedness of the faith of the saints. Those that have experienced the performance of God's promises themselves should encourage others to hope that he will be as good as his word to them also: I will tell you what God has done for my soul.

IV. Mary's song of praise, upon this occasion. Elisabeth's prophecy was an echo to the virgin Mary's salutation, and this song is yet a stronger echo to that prophecy, and shows her to be no less filled with the Holy Ghost than Elisabeth was. We may suppose the blessed virgin to come in, very much fatigued with her journey; yet she forgets that, and is inspired with new life, and vigour, and joy, upon the confirmation she here meets with of her faith; and since, by the sudden inspiration and transport, she finds that this was designed to be her errand hither, weary as she is, like Abraham's servant, she would neither eat nor drink till she had told her errand.

1. Here are the expressions of joy and praise, and God alone the object of the praise and centre of the joy. Some compare this song with that which her name-sake Miriam, the sister of Moses, sung, upon the triumphant departure of Israel out of Egypt, and their triumphant passage through the Red Sea; others think it better compared with the song of Hannah, upon the birth of Samuel, which, like this, passes from a family mercy to a public and general one. This begins, like that, My heart rejoiceth in the Lord, 1 Sam. ii. 1 . Observe how Mary here speaks of God.

(1.) With great reverence of him, as the Lord: " My soul doth magnify the Lord; I never saw him so great as now I find him so good. " Note, Those, and those only, are advanced in mercy, who are thereby brought to think the more highly and honourably of God; whereas there are those whose prosperity and preferment make them say, What is the Almighty, that we should serve him? The more honour God has any way put upon us, the more honour we must study to give to him; and then only are we accepted in magnifying the Lord, when our souls magnify him, and all that is within us. Praising work must be soul work.

(2.) With great complacency in him as her Saviour: My spirit rejoiceth in God my Saviour. This seems to have reference to the Messiah, whom she was to be the mother of. She calls him God her Saviour; for the angel had told her that he should be the Son of the Highest, and that his name should be Jesus, a Saviour; this she fastened upon, with application to herself: He is God my Saviour. Even the mother of our Lord had need of an interest in him as her Saviour, and would have been undone without it: and she glories more in that happiness which she had in common with all believers than in being his mother, which was an honour peculiar to herself, and this agrees with the preference Christ have to obedient believers above his mother and brethren; see Matt. xii. 50 ; Luke xi. 27, 28 . Note, Those that have Christ for their God and Saviour have a great deal of reason to rejoice, to rejoice in spirit, that is rejoicing as Christ did ( Luke x. 21 ), with spiritual joy.

2. Here are just causes assigned for this joy and praise.

(1.) Upon her own account, v. 48, 49 . [1.] Her spirit rejoiced in the Lord, because of the kind things he had done for her: his condescension and compassion to her. He has regarded the low estate of his handmaiden; that is, he has looked upon her with pity, for so the word is commonly used. "He has chosen me to this honour, notwithstanding my great meanness, poverty, and obscurity." Nay, the expression seems to intimate, not only (to allude to that of Gideon, Judg. vi. 15 ) that her family was poor in Judah, but that she was the least in her father's house, as if she were under some particular contempt and disgraced among her relations, was unjustly neglected, and the outcast of the family, and God put this honour upon her, to balance abundantly the contempt. I the rather suggest this, for we find something toward such honour as this put upon others, on the like consideration. Because God saw that Leah was hated, he opened her womb, Gen. xxix. 31 . Because Hannah was provoked, and made to fret, and insulted over, by Peninnah, therefore God gave her a son, 1 Sam. i. 19 . Whom men wrongfully depress and despise God doth sometimes, in compassion to them, especially if they have borne it patiently, prefer and advance; see Judg. xi. 7 . So in Mary's case. And, if God regards her low estate, he not only thereby gives a specimen of his favour to the whole race of mankind, whom he remembers in their low estate, as the psalmist speaks ( Ps. cxxxvi. 23 ), but secures a lasting honour to her (for such the honour is that God bestows, honour that fades not away): " From henceforth all generations shall call me blessed, shall think me a happy woman and highly advanced." All that embrace Christ and his gospel will say, Blessed was the womb that bore him and the paps which he sucked, Luke xi. 27 . Elizabeth had once and again called her blessed: "But that is not all," saith she, "all generations of Gentiles as well as Jews shall call me so." [2.] Her soul magnifies the Lord, because of the wonderful things he had done for her ( v. 49 ): He that is mighty has done to me great things. A great thing indeed, that a virgin should conceive. A great thing indeed, that Messiah, who had been so long promised to the church, and so long expected by the church, should now at length be born. It is the power of the Highest that appears in this. She adds, and holy is his name; for so Hannah saith her song, There is none holy as the Lord, which she explains in the next words, for there is none beside thee, 1 Sam. ii. 2 . God is a Being by himself, and he manifests himself to be so, especially in the work of our redemption. He that is mighty, even he whose name is holy, has done to me great things. Glorious things may be expected from him that is both mighty and holy; who can do every thing, and will do every thing well and for the best.

(2.) Upon the account of others. The virgin Mary, as the mother of the Messiah, is become a kind of public person, wears a public character, and is therefore immediately endued with another spirit, a more public spirit than before she had, and therefore looks abroad, looks about her, looks before her, and takes notice of God's various dealings with the children of men ( v. 50 , &c.), as Hannah ( 1 Sam. ii. 3 , &c.). In this she has especially an eye to the coming of the Redeemer and God's manifesting himself therein.

[1.] It is a certain truth that God has mercy in store, mercy in reserve, for all that have a reverence for his majesty, and a due regard to his sovereignty and authority. But never did this appear so as in sending his Son into the world to save us ( v. 50 ): His mercy is on them that fear him; it has always been so; he has ever looked upon them with an eye of peculiar favour who have looked up to him with and eye of filial fear. But he hath manifested this mercy, so as never before, in sending his Son to bring in an everlasting righteousness, and work out an everlasting salvation, for them that fear him, and this from generation to generation; for there are gospel privileges transmitted by entail, and intended for perpetuity. Those that fear God, as their Creator and Judge, are encouraged to hope for mercy in him, through their Mediator and Advocate; and in him mercy is settled upon all that fear God, pardoning mercy, healing mercy, accepting mercy, crowning mercy, from generation to generation, while the world stands. In Christ he keepeth mercy for thousands.

[2.] It has been a common observation that God in his providence puts contempt upon the haughty and honour upon the humble; and this he has done remarkably in the whole economy of the work of man's redemption. As God had, with his mercy to her, shown himself mighty also ( v. 48, 49 ), so he had, with his mercy on them that fear him, shown strength likewise with his arm. First, In the course of his providence, it is his usual method to cross the expectations of men, and proceed quite otherwise than they promise themselves. Proud men expect to carry all before them, to have their way and their will; but he scatters them in the imagination of their hearts, breaks their measures, blasts their projects, nay, and brings them low, and brings them down, by those very counsels with which they thought to advance and establish themselves. The mighty think to secure themselves by might in their seats, but he puts them down, and overturns their seats; while, on the other hand, those of low degree, who despaired of ever advancing themselves, and thought of no other than of being ever low, are wonderfully exalted. This observation concerning honour holds likewise concerning riches; many who were so poor that they had not bread for themselves and their families, by some surprising turn of Providence in favour of them, come to be filled with good things; while, on the other hand, those who were rich, and thought no other than that to-morrow should be as this day, that their mountain stood strong and should never be moved, are strangely impoverished, and sent away empty. Now this is the same observation that Hannah had made, and enlarged upon, in her song, with application to the case of herself and her adversary ( 1 Sam. ii. 4-7 ), which very much illustrates this here. And compare also Ps. cvii. 33-41 ; cxiii. 7-9 ; and Eccl. ix. 11 . God takes a pleasure in disappointing their expectations who promise themselves great things in the world, and in out-doing the expectations of those who promise themselves but a little; as a righteous God, it is his glory to abase those who exalt themselves, and strike terror on the secure; and, as a good God, it is his glory to exalt those who humble themselves, and to speak comfort to those who fear before him. Secondly, This doth especially appear in the methods of gospel grace.

1. In the spiritual honours it dispenses. When the proud Pharisees were rejected, and Publicans and sinners went into the kingdom of heaven before them,—when the Jews, who followed after the law of righteousness, did not attain it, and the Gentiles, who never thought of it, attained to righteousness ( Rom. ix. 30, 31 ),—when God chose not the wise men after the flesh, not the mighty, or the noble, to preach the gospel, and plant Christianity in the world, but the foolish and weak things of the world, and things that were despised ( 1 Cor. i. 26, 27 )—then he scattered the proud, and put down the mighty, but exalted them of low degree. When the tyranny of the chief priests and elders were brought down, who had long lorded it over God's heritage, and hoped always to do so, and Christ's disciples, a company of poor despised fishermen, by the power they were clothed with, were made to sit on thrones, judging the twelve tribes of Israel,—when the power of the four monarchies was broken, and the kingdom of the Messiah, that stone cut out of the mountain without hands, is made to fill the earth, —then are the proud scattered, and those of low degree exalted.

2. In the spiritual riches it dispenses, v. 53 . (1.) Those who see their need of Christ, and are importunately desirous of righteousness and life in him, he fills with good things, with the best things; he gives liberally to them, and they are abundantly satisfied with the blessings he gives. Those who are weary and heavy-laden shall find rest with Christ, and those who thirst are called to come to him and drink; for they only know how to value his gifts. To the hungry soul every bitter thing is sweet, manna is angels' food; and to the thirsty fair water is honey out of the rock. (2.) Those who are rich, who are not hungry, who, like Laodicea, think they have need of nothing, are full of themselves and their own righteousness, and think they have a sufficiency in themselves, those he sends away from his door, they are not welcome to him, he sends them empty away, they come full of self, and are sent away empty of Christ. He sends them to the gods whom they served, to their own righteousness and strength which they trusted to.

[3.] It was always expected that the Messiah should be, in a special manner, the strength and glory of his people Israel, and so he is in a peculiar manner ( v. 54 ): He hath helped his servant Israel, antelabeto . He hath taken them by the hand, and helped them up that were fallen and could not help themselves. Those that were sunk under the burdens of a broken covenant of innocency are helped up by the blessings of a renewed covenant of grace. The sending of the Messiah, on whom help was laid for poor sinners, was the greatest kindness that could be done, the greatest help that could be provided for his people Israel, and that which magnifies it is,

First, That it is in remembrance of his mercy, the mercifulness of his nature, the mercy he has in store for his servant Israel. While this blessing was deferred, his people, who waited for it, were often ready to ask, Has God forgotten to be gracious? But now he made it appear that he had not forgotten, but remembered, his mercy. He remembered his former mercy, and repeated that to them in spiritual blessings which he had done formerly to them in temporal favours. He remembered the days of old. Where is he that brought them up out of the sea, out of Egypt? Isa. lxiii. 11 . He will do the like again, which that was a type of.

Secondly, That it is in performance of his promise. It is a mercy not only designed, but declared ( v. 55 ); it was what he spoke to our fathers, that the Seed of the woman should break the head of the serpent; that God should dwell in the tents of Shem; and particularly to Abraham, that in his seed all the families of the earth shall be blessed, with the best of blessings, with the blessings that are for ever, and to the seed that shall be for ever; that is, his spiritual seed, for his carnal seed were cut off a little after this. Note, What God has spoken he will perform; what he hath spoken to the fathers will be performed to their seed; to their seed's seed, in blessings that shall last for ever.

39. hill country-- the mountainous tract running along the middle of Judea, from north to south [Webster and Wilkinson].

with haste-- transported with the announcement to herself and with the tidings, now first made known to her, of Elisabeth's condition.

a city of Juda-- probably Hebron (see Jos 20:7 ; 21:11 ).

40. saluted Elisabeth-- now returned from her seclusion ( Lu 1:24 ).

41. babe leaped-- From Lu 1:44 it is plain that this maternal sensation was something extraordinary--a sympathetic emotion of the unconscious babe, at the presence of the mother of his Lord.

42-44. What beautiful superiority to envy have we here! High as was the distinction conferred upon herself, Elisabeth loses sight of it altogether, in presence of one more honored still; upon whom, with her unborn Babe, in an ecstasy of inspiration, she pronounces a benediction, feeling it to be a wonder unaccountable that "the mother of her Lord should come to her." "Turn this as we will, we shall never be able to see the propriety of calling an unborn child "Lord," but by supposing Elisabeth, like the prophets of old, enlightened to perceive the Messiah's Divine nature" [Olshausen].

45. An additional benediction on the Virgin for her implicit faith, in tacit and delicate contrast with her own husband.

for-- rather, as in the Margin, "that."