23rd Sunday in Ordinary Time

Thought. How shall we govern as we ought, and act as thy vicegerents, without thy Spirit? (Proverbs xvi. 10., and 2 Kings xiv. 17.)

(ver. 3): that is, let not man, turned aside from Thy eternal and sublime things, lust for things of time, savour of earthly things. This prayer is what God has Himself enjoined us, in the Prayer, "Lead us not into temptation," He adds, "Again Thou sayest, Come again, ye children of men." As if he said, I ask of Thee what Thou hast commanded me to ask: giving glory to His grace, that "he that glorieth, in the Lord he may glory:" without whose help we cannot by an exertion of our own will overcome the temptations of this life. "Turn not Thou man to lowness: again thou sayest, Turn again, ye children of men." But grant what Thou has enjoined, by hearing the prayer of him who can at least pray, and aiding the faith of the willing soul.

5. "For a thousand years in Thy sight are but as yesterday, which is past by"

(ver. 4): hence we ought to turn to Thy refuge, where Thou art without any change, from the fleeting scenes around us; since however long a time may be wished for for this life, "a thousand years in Thy sight are but as yesterday:" not as to-morrow, which is to come: for all limited periods of time are reckoned as having already passed. Hence the Apostle's choice is rather to aim at what is before, that is, to desire things eternal, and to forget things behind, by which temporal matters should be understood. But that no one may imagine a thousand years are reckoned by God as one day, as if with God days were so long, when this is only said in contempt of the extent of time: he adds, "and as a watch in the night:" which only lasts three hours. Nevertheless men have ventured to assert their knowledge of times, to the pretenders to which our Lord said, "It is not for you to know the times or seasons, which the Father hath put in His own power:" and they allege that this period may be defined six thousand years, as of six days. Nor have they heeded the words, "are but as one day which is past by:" for, when this was uttered, not a thousand years only had passed, and the expression, "as a watch in the night," ought to have warned them that they might not be deceived by the uncertainty of the seasons: for even if the six first days in which God finished His works seemed to give some plausibility to their opinion, six watches, which amount to eighteen hours, will not consist with that opinion.

6. Next, the man of God, or rather the Prophetic spirit, seems to be reciting some law written in the secret wisdom of God, in which He has fixed a limit to the sinful life of mortals, and determined the troubles of mortality, in the following words: "Their years are as things which are nothing worth: in the morning let it fade away like the grass"

(ver. 5). The happiness therefore of the heirs of the old covenant, which they asked of the Lord their God as a great boon, attained to receive this Law in His mysterious Providence. Moses seems to be reciting it: "Their years shall be things which are esteemed as nothing." Such are those things which are not before they are come: and when come, shall soon not be: for they do not come to be here, but to be gone. "In the morning," that is, before they come, "as a heat let it pass by;" but "in the evening," it means after they come, "let it fall, and be dried up, and withered"

(ver. 6). It is "to fall" in death, be "dried up" in the corpse, "withered" in the dust. What is this but flesh, wherein is the accursed lust of fleshly things? "For all flesh is grass, and all the goodliness of man as the flower of the field; the grass withereth, the flower fadeth: but the word of the Lord abideth for ever."

7. Making no secret that this fate is a penalty inflicted for sin, he adds at once, "For we consume away in Thy displeasure, and are troubled at Thy wrathful indignation"

(ver. 12). This is the reading of most of the Greek copies: not of some in Latin, which is thus, "Make Thy right hand well known to me." What is, "Thy right hand," but Thy Christ, of whom it is said, And to whom is the Arm of the Lord revealed? Make Him so well known, that Thy faithful may learn in Him to ask and to hope for those things rather of Thee as rewards of their faith, which do not appear in the Old Testament, but are revealed in the New: that they may not imagine that the happiness derived from earthly and temporal blessings is to be highly esteemed, desired, or loved, and thus their feet slip, when they see it in men who honour Thee not: that their steps may not give way, while they know not how to number Thine anger. Finally, in accordance with this prayer of the Man that is His, He has made His Christ so well known as to show by His sufferings that not these rewards which seem so highly prized in the Old Testament, where they are shadows of things to come, but things eternal, are to be desired. The right hand of God may also be understood in this sense, as that by which He will separate His saints from the wicked: because that hand becomes well known, when it scourgeth every son whom He receiveth, and suffers him not, in greater anger, to prosper in his sins, but in His mercy scourgeth him with the left, that He may place him purified on His right hand. The reading of most copies, "make Thy right hand well known to me," may be referred either to Christ, or to eternal happiness: for God has not a right hand in bodily shape, as He has not that anger which is aroused into violent passion.

13. But what he addeth, "and those fettered in heart in wisdom;" other copies read, "instructed," not "lettered:" the Greek verb, expressing both senses, only differing by a single syllable. But since these also, as it is said, put their "feet in the fetters" of wisdom, are taught wisdom (he means the feet of the heart, not of the body), and bound by its golden chains depart not from the path of God, and become not runaways from him; whichever reading we adopt, the truth in the meaning is safe. Them thus lettered, or instructed in heart in wisdom, God makes so well known in the New Testament, that they despised all things for the Faith which the impiety of Jews and Gentiles abhorred; and allowed themselves to be deprived of those things which in the Old Testament are thought high promises by those who judge after the flesh.

14. And as when they became so well known, as to despise these things, and by setting their affections on things eternal, gave a testimony through their sufferings (whence they are called witnesses or martyrs in the Greek), they endured for a long while many bitter temporal afflictions. This man of God giveth heed to this, and the prophetic spirit under the name of Moses continues thus, "Return, O Lord, how long? and be softened concerning Thy servants"

(ver. 13). These are the words of those, who, enduring many evils in that persecuting age, become known because their hearts are bound in the chain of wisdom so firmly, that not even such hardships can induce them to fly from their Lord to the good things of this world. "How long wilt Thou hide Thy face from me, O Lord?" occurs in another Psalm, in unison with this sentence, "Return, O Lord, how long?" And that they who, in a most carnal spirit, ascribe to God the form of a human body, may know that the "turning away" and "turning again" of His countenance is not like those motions of our own frame, let them recollect these words from above in the same Psalm, "Thou hast set our misdeeds before Thee, and our secret sins in the light of Thy countenance." How then does he say in this passage, "Return," that God may be favourable, as if He had turned away His face in anger; when as in the former he speaks of God's anger in such a manner, as to insinuate that He had not turned away His countenance from the misdeeds and the course of life of those He was angry with, but rather had set them before Him, and in the light of His countenance? The word, "How long," belongs to righteousness beseeching, not indignant impatience. "Be softened," some have rendered by a verb, "soften." But "be softened" avoids an ambiguity; since to soften is a common verb: for he may be said to soften who pours out prayers, and he to whom they are poured out: for we say, I soften thee, and I soften toward thee.

15. Next, in anticipation of future blessings, of which he speaks as already vouchsafed, he says, "We are satisfied with Thy mercy in the morning"

(ver. 14). Prophecy has thus been kindled for us, in the midst of these toils and sorrows of the night, like a lamp in the darkness, until day dawn, and the Day-star arise in our hearts. For blessed are the pure in heart, for they shall see God: then shall the righteous be filled with that blessing for which they hunger and thirst now, while, walking in faith, they are absent from the Lord. Hence are the words, "In Thy presence is fulness of joy:" and, "Early in the morning they shall stand by, and shall look up:" and as other translators have said it, "We shall be satisfied with Thy mercy in the morning;" then they shall be satisfied. As he says elsewhere, "I shall be satisfied, when Thy glory shall be revealed." So it is said, "Lord, show us the Father, and it sufficeth us:" and our Lord Himself answereth, "I will manifest Myself to Zion;" and until this promise is fulfilled, no blessing satisfies us, or ought to do so, lest our longings should be arrested in their course, when they ought to be increased until they gain their objects. "And we rejoiced and were glad all the days of our life." Those days are days without end: they all exist together: it is thus they satisfy us: for they give not way to days succeeding: since there is nothing there which exists not yet because it has not reached us, or ceases to exist because it has passed; all are together: because there is one day only, which remains and passes not away: this is eternity itself. These are the days respecting which it is written, "What man is he that lusteth to live, and would fain see good days?" These days in another passage are styled years: where unto God it is said, "But Thou art the same, and Thy years shall not fail:" for these are not years that are accounted for nothing, or days that perish like a shadow: but they are days which have a real existence, the number of which he who thus spoke, "Lord, let me know mine end" (that is, after reaching what term I shall remain unchanged, and have no further blessing to crave), "and the number of my days, what it is" (what is, not what is not): prayed to know. He distinguishes them from the days of this life, of which he speaks as follows, "Behold, Thou hast made my days as it were a span long," which are not, because they stand not, remain not, but change in quick succession: nor is there a single hour in them in which our being is not such, but that one part of it has already passed, another is about to come, and none remains as it is. But those years and days, in which we too shall never fail, but evermore be refreshed, will never fail. Let our souls long earnestly for those days, let them thirst ardently for them, that there we may be filled, be satisfied, and say what we now say in anticipation, "We have been satisfied," etc. "We have been comforted again now, after the time that Thou hast brought us low, and for the years wherein we have seen evil"

(ver. 17); whence the words, "O Lord, the light of Thy countenance is marked upon us." And, "Make Thou straight the works of our hands upon us:" that we may do them not for hope of earthly reward: for then they are not straight, but crooked. In many copies the Psalm goes thus far, but in some there is found an additional verse at the end, as follows, "And make straight the work of our hands." To these words the learned have prefixed a star, called an asterisk, to show that they are found in the Hebrew, or in some other Greek translations, but not in the Septuagint. The meaning of this verse, if we are to expound it, appears to me this, that all our good works are one work of love: for love is the fulfilling of the Law. For as in the former verse he had said, "And the works of our hands make Thou straight upon us," here he says "work," not works, as if anxious to show, in the last verse, that all our works are one, that is, are directed with a view to one work. For then are works righteous, when they are directed to this one end: "for the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned." There is therefore one work, in which are all, "faith which worketh by love:" whence our Lord's words in the Gospel, "This is the work of God, that ye believe in Him whom He hath sent." Since, therefore, in this Psalm, both old and new life, life both mortal and everlasting, years that are counted for nought, and years that have the fulness of loving-kindness and of true joy, that is, the penalty of the first and the reign of the Second Man, are marked so very clearly; I imagine, that the name of Moses, the man of God, became the title of the Psalm, that pious and right-minded readers of the Scriptures might gain an intimation that the Mosaic laws, in which God appears to promise only, or nearly only, earthly rewards for good works, without doubt contains under a veil some such hopes as this Psalm displays. But when any one has passed over to Christ, the veil will be taken away: and his eyes will be unveiled, that he may consider the wonderful things in the law of God, by the gift of Him, to whom we pray, "Open Thou mine eyes, and I shall see the wondrous things of Thy law.

Turn not man away, &c. Suffer him not quite to perish from thee, since thou art pleased to call upon him to be converted to thee. (Challoner) --- God wills not the death of the sinner. (Worthington) --- Give him grace not to yield to his base passions. (St. Augustine) --- Hebrew, "thou humblest man," (Haydock) that he may enter into himself. (Calmet)

For, &. This thought naturally tends to convert the sinner. --- Watch. Consisting of three hours, (Berthier) which were of unequal length, according to the seasons. (Calmet) --- A thousand years seem not so long to God. (Haydock) --- What them must be the short life of man? See Job vii. 8. (Calmet) --- None ever lived one thousand years. Yet what would that be, compared with eternity? (Worthington)

Their years be. Hebrew, "thou strikest, (Calmet) or inundatest them: they are a dream." But our version is accurate. (Berthier)

Fall. Hebrew, "it is cut down and dries." The heat of the climate caused the flowers to decay ver soon, Isaias xl. 6. Man's youth touches on old age. (Calmet) --- The present moment is all we can call our own. (Berthier) --- "A young man may die soon: an old man cannot live long," says an English proverb. (Worthington)

Thy right hand. Your Messias, to liberate and instruct us. (St. Augustine) --- "Make us know how to number our days thus, and we shall come to thee with a wise heart." (St. Jerome) (Ecclesiasticus vii. 40.) (Haydock) --- Septuagint have read iminoc for yamenu, "our days." (Amama) --- Make us truly wise, (Sa) or acquainted with teachers of truth. (Bellarmine) (Menochius)

We are. Hebrew, "Fill us." (Montanus) --- But the psalmist feels interiorly, that his petition has been granted. (Berthier) --- The prospect of a glorious immortality fills us with hope in proportion to our sufferings for the truth. (Worthington)

Yea, the work. Each in particular. Roman Septuagint, &c., omit this sentence, which Houbigant improperly deems useless. (Berthier) --- Charity must direct all. (St. Augustine) (Worthington)

1 Lord, thou hast been our dwelling place in all generations. 2 Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. 3 Thou turnest man to destruction; and sayest, Return, ye children of men. 4 For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night. 5 Thou carriest them away as with a flood; they are as a sleep: in the morning they are like grass which groweth up. 6 In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.

This psalm is entitled a prayer of Moses. Where, and in what volume, it was preserved from Moses's time till the collection of psalms was begun to be made, is uncertain; but, being divinely inspired, it was under a special protection: perhaps it was written in the book of Jasher, or the book of the wars of the Lord. Moses taught the people of Israel to pray, and put words into their mouths which they might make use of in turning to the Lord. Moses is here called the man of God, because he was a prophet, the father of prophets, and an eminent type of the great prophet. In these verses we are taught,

I. To give God the praise of his care concerning his people at all times, and concerning us in our days ( v. 1 ): Lord, thou hast been to us a habitation, or dwelling-place, a refuge or help, in all generations. Now that they had fallen under God's displeasure, and he threatened to abandon them, they plead his former kindnesses to their ancestors. Canaan was a land of pilgrimage to their fathers the patriarchs, who dwelt there in tabernacles; but then God was their habitation, and, wherever they went, they were at home, at rest, in him. Egypt had been a land of bondage to them for many years, but even then God was their refuge; and in him that poor oppressed people lived and were kept in being. Note, True believers are at home in God, and that is their comfort in reference to all the toils and tribulations they meet with in this world. In him we may repose and shelter ourselves as in our dwelling-place.

II. To give God the glory of his eternity ( v. 2 ): Before the mountains were brought forth, before he made the highest part of the dust of the world (as it is expressed, Prov. viii. 26 ), before the earth fell in travail, or, as we may read it, before thou hadst formed the earth and the world (that is, before the beginning of time) thou hadst a being; even from everlasting to everlasting thou art God, an eternal God, whose existence has neither its commencement nor its period with time, nor is measured by the successions and revolutions of it, but who art the same yesterday, to-day, and for ever, without beginning of days, or end of life, or change of time. Note, Against all the grievances that arise from our own mortality, and the mortality of our friends, we may take comfort from God's immortality. We are dying creatures, and all our comforts in the world are dying comforts, but God is an everliving God, and those shall find him so who have him for theirs.

III. To own God's absolute sovereign dominion over man, and his irresistible incontestable power to dispose of him as he pleases ( v. 3 ): Thou turnest man to destruction, with a word's speaking, when thou pleasest, to the destruction of the body, of the earthly house; and thou sayest, Return, you children of men. 1. When God is, by sickness or other afflictions, turning men to destruction, he does thereby call men to return unto him, that is, to repent of their sins and live a new life. This God speaketh once, yea, twice. "Return unto me, from whom you have revolted," Jer. iv. 1 . 2. When God is threatening to turn men to destruction, to bring them to death, and they have received a sentence of death within themselves, sometimes he wonderfully restores them, and says, as the old translation reads it, Again thou sayest, Return to life and health again. For God kills and makes alive again, brings down to the grave and brings up. 3. When God turns men to destruction, it is according to the general sentence passed upon all, which is this, " Return, you children of men, one, as well as another, return to your first principles; let the body return to the earth as it was ( dust to dust, Gen. iii. 19 ) and let the soul return to God who gave it, " Eccl. xii. 7 . 4. Though God turns all men to destruction, yet he will again say, Return, you children of men, at the general resurrection, when, though a man dies, yet he shall live again; and " then shalt thou call and I will answer ( Job xiv. 14, 15 ); thou shalt bid me return, and I shall return." The body, the soul, shall both return and unite again.

IV. To acknowledge the infinite disproportion there is between God and men, v. 4 . Some of the patriarchs lived nearly a thousand years; Moses knew this very well, and had recorded it: but what is their long life to God's eternal life? "A thousand years, to us, are a long period, which we cannot expect to survive; or, if we could, it is what we could not retain the remembrance of; but it is, in thy sight, as yesterday, as one day, as that which is freshest in mind; nay, it is but as a watch of the night, " which was but three hours. 1. A thousand years are nothing to God's eternity; they are less than a day, than an hour, to a thousand years. Betwixt a minute and a million of years there is some proportion, but betwixt time and eternity there is none. The long lives of the patriarchs were nothing to God, not so much as the life of a child (that is born and dies the same day) is to theirs. 2. All the events of a thousand years, whether past or to come, are as present to the Eternal Mind as what was done yesterday, or the last hour, is to us, and more so. God will say, at the great day, to those whom he has turned to destruction, Return—Arise you dead. But it might be objected against the doctrine of the resurrection that it is a long time since it was expected and it has not yet come. Let that be no difficulty, for a thousand years, in God's sight, are but as one day. Nullum tempus occurrit regi—To the king all periods are alike. To this purport these words are quoted, 2 Pet. iii. 8 .

12 So teach us to number our days, that we may apply our hearts unto wisdom. 13 Return, O Lord , how long? and let it repent thee concerning thy servants. 14 O satisfy us early with thy mercy; that we may rejoice and be glad all our days. 15 Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. 16 Let thy work appear unto thy servants, and thy glory unto their children. 17 And let the beauty of the Lord our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it.

These are the petitions of this prayer, grounded upon the foregoing meditations and acknowledgments. Is any afflicted? Let him learn thus to pray. Four things they are here directed to pray for:—

I. For a sanctified use of the sad dispensation they were now under. Being condemned to have our days shortened, " Lord, teach us to number our days ( v. 12 ); Lord, give us grace duly to consider how few they are, and how little a while we have to live in this world." Note, 1. It is an excellent art rightly to number our days, so as not to be out in our calculation, as he was who counted upon many years to come when, that night, his soul was required of him. We must live under a constant apprehension of the shortness and uncertainty of life and the near approach of death and eternity. We must so number our days as to compare our work with them, and mind it accordingly with a double diligence, as those that have no time to trifle. 2. Those that would learn this arithmetic must pray for divine instruction, must go to God, and beg of him to teach them by his Spirit, to put them upon considering and to give them a good understanding. 3. We then number our days to good purpose when thereby our hearts are inclined and engaged to true wisdom, that is, to the practice of serious godliness. To be religious is to be wise; this is a thing to which it is necessary that we apply our hearts, and the matter requires and deserves a close application, to which frequent thoughts of the uncertainty of our continuance here, and the certainty of our removal hence, will very much contribute.

II. For the turning away of God's anger from them, that though the decree had gone forth, and was past revocation, there was no remedy, but they must die in the wilderness: " Yet return, O Lord! be thou reconciled to us, and let it repent thee concerning thy servants ( v. 13 ); send us tidings of peace to comfort us again after these heavy tidings. How long must we look upon ourselves as under thy wrath, and when shall we have some token given us of our restoration to thy favour? We are thy servants, thy people ( Isa. lxiv. 9 ); when wilt thou change thy way toward us?" In answer to this prayer, and upon their profession of repentance ( Num. xiv. 39, 40 ), God, in the next chapter, proceeding with the laws concerning sacrifices ( Num. xv. 1 , &c.), which was a token that it repented him concerning his servants; for, if the Lord had been pleased to kill them, he would not have shown them such things as these.

III. For comfort and joy in the returns of God's favour to them, v. 14, 15 . They pray for the mercy of God; for they pretend not to plead any merit of their own. Have mercy upon us, O God! is a prayer we are all concerned to say Amen to. Let us pray for early mercy, the seasonable communications of divine mercy, that God's tender mercies may speedily prevent us, early in the morning of our days, when we are young and flourishing, v. 6 . Let us pray for the true satisfaction and happiness which are to be had only in the favour and mercy of God, Ps. iv. 6, 7 . A gracious soul, if it may but be satisfied of God's lovingkindness, will be satisfied with it, abundantly satisfied, will take up with that, and will take up with nothing short of it. Two things are pleaded to enforce this petition for God's mercy:— 1. That it would be a full fountain of future joys: " O satisfy us with thy mercy, not only that we may be easy and at rest within ourselves, which we can never be while we lie under thy wrath, but that we may rejoice and be glad, not only for a time, upon the first indications of thy favour, but all our days, though we are to spend them in the wilderness." With respect to those that make God their chief joy, as their joy may be full ( 1 John i. 4 ), so it may be constant, even in this vale of tears; it is their own fault if they are not glad all their days, for his mercy will furnish them with joy in tribulation and nothing can separate them from it. 2. That it would be a sufficient balance to their former griefs: " Make us glad according to the days wherein thou has afflicted us; let the days of our joy in thy favour be as many as the days of our pain for thy displeasure have been and as pleasant as those have been gloomy. Lord, thou usest to set the one over-against the other ( Eccl. vii. 14 ); do so in our case. Let it suffice that we have drunk so long of the cup of trembling; now put into our hands the cup of salvation." God's people reckon the returns of God's lovingkindness a sufficient recompence for all their troubles.

IV. For the progress of the work of God among them notwithstanding, v. 16, 17 . 1. That he would manifest himself in carrying it on: " Let thy work appear upon thy servants; let it appear that thou hast wrought upon us, to bring us home to thyself and to fit us for thyself." God's servants cannot work for him unless he work upon them, and work in them both to will and to do; and then we may hope the operations of God's providence will be apparent for us when the operations of his grace are apparent upon us. "Let thy work appear, and in it thy glory will appear to us and those that shall come after us." In praying for God's grace God's glory must be our end; and we must therein have an eye to our children as well as to ourselves, that they also may experience God's glory appearing upon them, so as to change them into the same image, from glory to glory. Perhaps, in this prayer, they distinguish between themselves and their children, for so God distinguished in his late message to them ( Num. xiv. 31 , Your carcases shall fall in this wilderness, but your little ones I will bring into Canaan ): "Lord," say they, "let thy work appear upon us, to reform us, and bring us to a better temper, and then let thy glory appear to our children, in performing the promise to them which we have forfeited the benefit of." 2. That he would countenance and strengthen them in carrying it on, in doing their part towards it. (1.) That he would smile upon them in it: Let the beauty of the Lord our God be upon us; let it appear that God favours us. Let us have God's ordinances kept up among us and the tokens of God's presence with his ordinances; so some. We may apply this petition both to our sanctification and to our consolation. Holiness is the beauty of the Lord our God; let that be upon us in all we say and do; let the grace of God in us, and the light of our good works, make our faces to shine (that is the comeliness God puts upon us, and those are comely indeed who are so beautified), and then let divine consolations put gladness into our hearts, and a lustre upon our countenances, and that also will be the beauty of the Lord upon us, as our God. (2.) That he would prosper them in it: Establish thou the work of our hands upon us. God's working upon us ( v. 16 ) does not discharge us from using our utmost endeavours in serving him and working out our salvation. But, when we have done all, we must wait upon God for the success, and beg of him to prosper our handy works, to give us to compass what we aim at for his glory. We are so unworthy of divine assistance, and yet so utterly insufficient to bring any thing to pass without it, that we have need to be earnest for it and to repeat the request: Yea, the work of our hands, establish thou it, and, in order to that, establish us in it.

3. to destruction-- literally, "even to dust" ( Ge 3:19 ), which is partly quoted in the last clause.

4. Even were our days now a thousand years, as Adam's, our life would be but a moment in God's sight ( 2Pe 3:8 ).

a watch-- or, third part of a night (compare Ex 14:24 ).

5-6. Life is like grass, which, though changing under the influence of the night's dew, and flourishing in the morning, is soon cut down and withereth ( Psa 103:15 ; 1Pe 1:24 ).

12. This he prays we may know or understand, so as properly to number or appreciate the shortness of our days, that we may be wise.

13. (Compare Psa 13:2 ).

let it repent-- a strong figure, as in Ex 32:12 , imploring a change in His dealings.

14. early-- promptly.

17. let the beauty-- or sum of His gracious acts, in their harmony, be illustrated in us, and favor our enterprise.

CHAPTER 14

Ver. 24.For I say unto you, that none of those men which were bidden shall taste of my supper, because they made light of my invitation. So the Pharisees and the rulers of the Jews, given up to earthly enjoyments, are to be excluded from the heavenly feast because, called by Christ to accept the teaching of His gospel, they refused the invitation. "Because I have called and ye refused, I also will laugh at your calamity; I will mock when your fear cometh." Pro_1:24. Then shall they, too late, repent of their ingratitude and folly, and shall say, "What hath pride profited us, or what good hath riches with our vaunting brought us? For those things are passed away like a shadow." Wisdom 5:8.

So far Christ had said all these things in the house of the Pharisee, whose invitation He had accepted, in order that He might instruct him and his friends. Let all those, therefore, who are followers of Christ, imitate His example, and not take part in any entertainment unless it be for the purpose of reaping spiritual fruit.

Ver. 26.If any man come to Me, &c. That having left all (

ver. 33) he may, with the Apostles and the seventy disciples, follow Me, the Master and Teacher of perfection.

All these things are of evangelical counsel, and not of precept although they may be said in a measure to extend to all Christians, inasmuch as they are bound to hate their parents, i.e. to give up the love of their friends and relationseven the love of life, if such love oppose itself to the law of Christ. Hence Maldonatus thinks this to be of precept; Jansenius, of counsel. But see S. Mat_10:37.

Suarez (lib. ii. De Concurs. Dom.) says, "to hate" signifies the same as "to love less," in which sense it is written, "Jacob have I loved, but Esau have I hated." Rom_9:13.

Ver. 28.For which of you, intending to build a tower, &c. By means of this parable Christ would teach us with what prudence we ought to test our bodily, and above all our spiritual strength, as well as such gifts of grace as we may possess, before we attempt to build the lofty tower of evangelical perfection, and declare war against ourselves our passions, our friends and the whole world; lest afterward, recoiling from so great an undertaking, we incur the loss of all our outlay, and also the reproach of having rashly commenced a building which we were unable to finish, and of having entered upon a war in which we were worsted.

"He counts the cost," says the Gloss, "who perceives that money will have to be spent, i.e. that the heart must be weaned from corrupt desires, and the soul prepared for adversity."

Symbolically. Salmeron (tom. vii. tract 24) says, "Christ puts forth two parables to teach the rulers of the Church that they must be skilled both in action and in contemplation, the one about building a tower, which is a symbol of contemplative life, for a tower commands an extensive prospect; the other, about engaging in war against a hostile king, which is significative of the active life.

"For those who are novices in the way of God, and are learning, as it were, the first elements of the perfect life, are called upon to battle with their enemies, and to fight against their vices and evil passions.

"By the tower therefore we may understand the religious state, which is coupled to the contemplative life.

"1. Because as a tower overtops all other buildings, so does a life of religion excel all other vocations and callings.

"2. As a tower gives grace to a city, so is the religious life an ornament to the Church.

"3. As a tower is a look-out, to discover the movements of the enemy, so in the contemplative life we look forth on the wiles of our adversary, and on the good and evil laid up in futurity.

"4. As a tower is a protection to them that dwell therein, so is a life of religion a defence against the world, the flesh and the devil, and a safe storehouse for the fruits of good works. So it is written, Son_4:4, 'Thy neck is like the tower of David, . . . whereon hang a thousand bucklers,' i.e. the bucklers of holy vows, holy examples, and holy observances.

"5. As every one ought to count the cost before he commences to build a tower, so a year is given a novice in order that he may make trial of his fitness for the religious life. For he whose heart is fixed on heaven looks down as from a lofty tower upon the world which lies beneath, and counts it worthless."

So S. Chrysostom (hom. 15 ad. Pop.), says: "Just as to those who look back from the highest mountain tops, not only men and trees but even entire cities look small, and great armies seem to be creeping about like ants, so to those whose minds are uplifted by the constant contemplation of heavenly things, all human affairs, power, glory, riches, and the like, seem minute and worthless: unworthy of the greatness of the immortal soul."

Hear also the lament of S. Gregory, when he was called from a religious order to be the Pope: "Seeking nothing, in this world, and fearing, nothing, I seemed to stand on a certain eminence, so that I thought that the promise of God, 'I will cause thee to ride upon the high places of the earth' (Isa_58:14), had well-nigh been fulfilled in me. For he rides upon the high places of the earth, who despises and treads under feet all that this world counts great and glorious. But suddenly cast down from this eminence, and plunged into the whirl of temptation, I have became a prey to terror and affright, for although I fear nothing for myself, I fear much for those committed to my charge" (Lib. 1, epist. 5 and 6).

Ver. 31.Or what king, going to make war against another king, &c. By this, says Titus, we are given to understand that we have a war to wage against the hostile powers of Satan and that law which, reigning in our members, is continually the cause of inward perturbation and strife.

So also S. Cyril: "The ten thousand of him who is going to fight with the king who has double the number, signify the simplicity of the Christian about to contend with the subtlety of the devil." And Theophylact: "The king is sin, and devils are his satellites, who, compared to us, are considered to have greater strength."

But S. Gregory (Hom.37) gives another interpretation. "The king that is about to come against us is Christ, who will come with a double army against a single one. For while we are scarcely prepared in deeds only, He will discomfit us at once, both in thought and deed. Let us send Him therefore an embassy; our tears, our works of mercy, and propitiatory victim."

Ver. 32.Or else, while the other is yet a great way off, &c. This verse gives completeness to the parable, but is not to be taken as the teaching of Christ, for we may not bargain with either the evil spirits or our vices; against these we must wage άσπονδον πόλεμον, an irreconcilable war.

This verse may however be interpreted in this way

"He that desires to follow me perfectly in poverty and in the preaching of the gospel, must make an entire surrender of self, and give up parents, friends, and possessions, thus making them enemies.

"But if he see that he has not strength enough for this, let him make conditions of peace with them, and bind himself by the gospel precepts only, leaving for others the counsels of poverty, obedience, and the preaching of salvation. For this is that which Christ would teach, as is clear from the following verse; hence he makes mention of two armies, two leaders, and two banners, one His own, and the other that of Lucifer. Wherefore the Apostles and their successors have need to bear in mind that they are engaged in actual warfare against the devil and his angels." S. Cyril.

Ver. 33.So likewise, whosoever he be of you that forsaketh not all that he hath, &c. This is the post-parable, and sums up the teaching of the parable itself. "He who refuseth to give up all, in order that he may live a life of evangelical perfection, cannot be My disciple as the Apostles were." And again, It would he better for him who is unwilling to give up all, when persecution or necessity demand it and will not submit to the loss of possessions, family, and even life itself for the gospel's sake, not to take My yoke upon him, rather than having begun to lead a Christian life, to fall away and apostatise from the faith. For such an one adds the sin of apostasy to that of unbelief, according to the Scripture: "For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them." 2Pe_2:21.

Christ here teaches us that to become a disciple is no child's play, but a work for men, needing great gifts of grace, and much strength of purpose and much vigour of mind.

The Christians of the first three centuries, particularly those of Rome, in time of persecution, cheerfully made sacrifice of their fortunes, their liberty and their lives, for the gospel's sake. "Few," says Bede, "are wishing to leave all and give up earthly cares; but it is for every one who is faithful to renounce all, i.e. so to hold the things that are of the world, that he may not be held in the world."

Hear also S. Gregory (hom. 36): I "would advise you to leave all, but I dare not. But if you are not able to give up all, be masters of your earthly possessions; let them not gain the mastery over you."

And there went great multitudes with him: and he turned, and said to them,26. If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yes, and his own life also, he cannot be my disciple.27. And whosoever doth not bear his cross, and come after me, cannot be my disciple.

The mind is kindled, when it hears of heavenly rewards, and already desires to be there, where it hopes to enjoy them without ceasing; but great rewards cannot be reached except by great labors. Therefore it is said, And there went great multitudes to him: and he turned to them, and said, etc.

For because many of those that accompanied Him followed not with their whole heart, but lukewarmly, He shows what kind of a man his disciple ought to be.

But it may be asked, how are we bid to hate our parents and our relations in the flesh, who are commanded to love even our enemies? But if we weigh the force of the command we are able to do both, by rightly distinguishing them so as both to love those who are united to us by the bond of the flesh, and whom we acknowledge our relations, and by hating and avoiding not to know those whom we find our enemies in the way of God. For he is as it were loved by hatred, who in his carnal wisdom, pouring into our ears his evil sayings, is not heard.

For if for your sake the Lord renounces His own mother, saying, Who is my mother? and who are my brethren? why do you deserve to be preferred to your Lord? But the Lord will have us neither be ignorant of nature, nor be her slaves, but so to submit to nature, that we reverence the Author of nature, and depart not from God out of love to our parents.

Now to show that this hatred towards relations proceeds not from inclination or passion, but from love, our Lord adds, yes, and his own life also. It is plain therefore that a man ought to hate his neighbor, by loving as himself him who hated him. For then we rightly hate our own soul when we indulge not its carnal desires, when we subdue its appetites, and wrestle against its pleasures. That which by being despised is brought to a better condition, is as it were loved by hatred.

But life must not be renounced, which both in the body and the soul the blessed Paul also preserved, that yet living in the body he might preach Christ. But when it was necessary to despise life so that he might. finish his course, he counts not his life dear to him.

How the hatred of life ought to be strewn He declares as follows; Whosoever bears not his cross, etc.

He means not that we should place a beam of wood on our shoulders, but that we should ever have death before our eyes. As also Paul died daily and despised death.

By bearing the cross also he announced the death of his Lord, saying, The world is crucified to me, and I to the world, which we also anticipate at our very baptism, in which our old man is crucified, that the body of sin may be destroyed.

Or because the cross is so called from torturing. In two ways we bear our Lord’s cross, either when by abstinence we afflict our bodies, or when through compassion of our neighbor we think all his necessities our own. But because some exercise abstinence of the flesh not for God’s sake but for vain-glory, and show compassion, not spiritually but carnally, it is rightly added, And comes after me. For to bear His cross and come after the Lord, is to use abstinence of the flesh, or compassion to our neighbor, from the desire of an eternal gain.

For which of you, intending to build a tower, sits not down first, and counts the cost, whether he have sufficient to finish it?29. Lest haply, after he has laid the foundation, and is not able to finish it, all that behold it begin to mock him,30. Saying, This man began to build, and was not able to finish.31. Or what king, going to make war against another king, sits not down first, and consults whether he be able with ten thousand to meet him that comes against him with twenty thousand?32. Or else, while the other is yet a great way off, he sends an ambassage, and desires conditions of peace.33. So likewise, whosoever he be of you that forsakes not all that he has, he cannot be my disciple.

Because He had been giving high and lofty precepts, immediately follows the comparison of building a tower, when it is said, For which of you intending to build a tower does not first count etc. For every thing that we do should be preceded by anxious consideration. If then we desire to build a tower of humility, we ought first to brace ourselves against the ills of this world.

Or the tower is a lofty watch-tower fitted for the guardianship of the city and the discovery of the enemy’s approach. In like manner was our understanding given us to preserve the good, to guard against the evil. For the building up whereof the Lord bids us sit down and count our means if we have sufficient to finish.

For we must be ever pressing onward that we may reach the end of each difficult undertaking by successive increases of the commandments of God, and so to the completion of the divine work. For neither is one stone the whole fabric of the tower, nor does a single command lead to the perfection of the soul. But we must lay the foundation, and according to the Apostle, thereupon must be placed store of gold, silver, and precious stones. Whence it is added, Lest haply after he has laid the foundation, etc.

For we ought not to lay a foundation, i.e. begin to follow Christ, and not bring the work to an end, as those of whom St. John writes, That many of his disciples went back. Or by the foundation understand the word of teaching, as for instance concerning abstinence. There is need therefore of the above-mentioned foundation, that the building up of our works be established, a tower of strength from the face of the enemy. Otherwise, man is laughed at by those who see him, men as well as devils.

For when occupied in good works, unless we watch carefully against the evil spirits, we find those our mockers who are persuading us to evil. But another comparison is added proceeding from the less to the greater, in order that from the least things the greatest may be estimated. For it follows, Or what king, going to make war against another king, sits not down first, and consults whether he be able with ten thousand to meet him that comes against him with twenty thousand

For we fight: against spiritual wickedness in high places; but there presses upon us a multitude also of other enemies, fleshly lust, the law of sin raging in our members, and various passions, that is, a dreadful multitude of enemies.

Or the ten thousand of him who is going to fight with the king who has twenty, signify the simplicity of the Christian about to contend with the subtlety of the devil.

The king is sin reigning in our mortal body; but our understanding also was created king. If then he wishes to fight against sin, let him consider with his whole mind. For the devils are the satellites of sin, which being twenty thousand, seem to surpass in number our ten thousand, because that being spiritual compared to us who are corporeal, they are come to have much greater strength.

But as with respect to the unfinished tower, he alarms us by the reproaches of those who say, The man began to build, I and was not able to finish, so with regard to the king with whom the battle was to be, he reproved even peace, adding, Or else, while the other is yet a great way off, he sends an ambassage, and desires conditions of peace; signifying that those also who forsake all they possess cannot endure from the devil the threats of even coming temptations, and make peace with him by consenting to him to commit sin.

Or else, in that awful trial we come not to the judgment a match for our king, for ten thousand are against twenty thousand, two against one. He comes with a double army against a single. For while we are scarcely prepared in deeds only, he sifts us at once both in thought and deed. While then he is yet afar off, who though still present in judgment, is not seen, let us send him an embassy, our tears, our works of mercy, the propitiatory victim. This is our message which appeases the coming king.

Now to what these comparisons refer, He on the same occasion sufficiently explained, when he said, So likewise whosoever he be of you that forsakes not all that he has, he cannot be my disciple. The cost therefore of building the tower, and the strength of the ten thousand against the king who has twenty thousand, mean nothing else than that each one should forsake all that he has. The foregoing introduction tallies then with the final conclusion. For in the saying that a man forsakes all that he has, is contained also that he hates his father and mother, his wife and children, brothers and sisters, yes and his own wife also. For all these things are a man’s own, which entangle him, and hinder him from obtaining not those particular possessions which will pass away with time, but those common blessings which will abide for ever.

But our Lord’s intention in the above-mentioned example is not indeed to afford occasion or give liberty to any one to become His disciple or not, as indeed it is lawful not to begin a foundation, or not to treat of peace, but to show the impossibility of pleasing God, amidst those things which distract the soul, and in which it is in danger of becoming an easy prey to the snares and wiles of the devil.

But there is a difference between renouncing all things and leaving all things. For it is the way of few perfect men to leave all things, that is, to cast behind them the cares of the world, but it is the part of all the faithful to renounce all things, that is, so to hold the things of’ the world as by them not to be held in the world.

Hate not, &c. The law of Christ does not allow us to hate even our enemies, much less our parents: but the meaning of the text is, that we must be in the at disposition of soul so as to be willing to renounce and part with every thing, how near or dear soever it may be to us, that would keep us from following Christ. (Challoner) --- The word hate is not to be taken in its proper sense, but to be expounded by the words of Christ, (Matthew x. 37.) that no man must love his father more than God, &c. (Witham) --- Christ wishes to shew us what dispositions are necessary in him who desires to become his disciple; (Theophylactus) and to teach us that we must not be discouraged, if we meet with many hardships and labours in our journey to our heavenly country. (St. Gregory) --- And if for our sakes, Christ even renounced his own mother, saying, Who is my mother, and who are my brethren? why do you wish to be treated more delicately than your Lord? (St. Ambrose) --- He wished also to demonstrate to us, that the hatred he here inculcates, is not to proceed from any disaffection towards our parents, but from charity for ourselves; for immediately he adds, and his own life also. From which words it is evident, that in our love we must hate our brethren as we do ourselves.

For which of you, &c. The similitude, which our divine Saviour makes us of, represents the offices and duty of a true Christian, for he has to build within himself and conduct others by his example to war with the devil, the world, and the flesh; and he has to season, purify, and keep all his actions free from corruption by the spiritual salt of mortification and prayer. (Tirinus)

Lest after, &c. Here he wishes to shew us, that we are not to embrace any state of life, particularly that of an ecclesiastic, without previous and serious consideration, whether we shall be able to go through with the difficulties and dangers which will inevitably befall us: lest afterwards we find ourselves constrained to yield to our enemies, who will deride us, and say: This man began to build, and was not able to finish. (Tirinus)

25 And there went great multitudes with him: and he turned, and said unto them, 26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. 27 And whosoever doth not bear his cross, and come after me, cannot be my disciple. 28 For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? 29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, 30 Saying, This man began to build, and was not able to finish. 31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? 32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. 33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. 34 Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? 35 It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.

See how Christ in his doctrine suited himself to those to whom he spoke, and gave every one his portion of meat. To Pharisees he preached humility and charity. He is in these verses directing his discourse to the multitudes that crowded after him, and seemed zealous in following him; and his exhortation to them is to understand the terms of discipleship, before they undertook the profession of it, and to consider what they did. See here,

I. How zealous people were in their attendance on Christ ( v. 25 ): There went great multitudes with him, many for love and more for company, for where there are many there will be more. Here was a mixed multitude, like that which went with Israel out of Egypt; such we must expect there will always be in the church, and it will therefore be necessary that ministers should carefully separate between the precious and the vile.

II. How considerate he would have them to be in their zeal. Those that undertake to follow Christ must count upon the worst, and prepare accordingly.

1. He tells them what the worst is that they must count upon, much the same with what he had gone through before them and for them. He takes it for granted that they had a mind to be his disciples, that they might be qualified for preferment in his kingdom. They expected that he should say, "If any man come to me, and be my disciple, he shall have wealth and honour in abundance; let me alone to make him a great man." But he tells them quite the contrary.

(1.) They must be willing to quit that which was very dear, and therefore must come to him thoroughly weaned from all their creature-comforts, and dead to them, so as cheerfully to part with them rather than quit their interest in Christ, v. 26 . A man cannot be Christ's disciple but he must hate father, and mother, and his own life. He is not sincere, he will be constant and persevering, unless he love Christ better than any thing in this world, and be willing to part with that which he may and must leave, either as a sacrifice, when Christ may be glorified by our parting with it (so the martyrs, who loved not their lives to death ), or as a temptation, when by our parting with it we are put into a better capacity of serving Christ. Thus Abraham parted with his own country, and Moses with Pharaoh's court. Mention is not made here of houses and lands; philosophy will teach a man to look upon these with contempt; but Christianity carries it higher. [1.] Every good man loves his relations; and yet, if he be a disciple of Christ, he must comparatively hate them, must love them less than Christ, as Leah is said to be hated when Rachel was better loved. Not that their persons must be in any degree hated, but our comfort and satisfaction in them must be lost and swallowed up in our love to Christ, as Levi's was, when he said to his father, I have not seen him, Deut. xxxiii. 9 . When our duty to our parents comes in competition with our evident duty to Christ, we must give Christ the preference. If we must either deny Christ or be banished from our families and relations (as many of the primitive Christians were), we must rather lose their society than his favour. [2.] Every man loves his own life, no man ever yet hated it; and we cannot be Christ's disciples if we do not love him better than our own lives, so as rather to have our lives embittered by cruel bondage, nay, and taken away by cruel deaths, than to dishonour Christ, or depart from any of his truths and ways. The experience of the pleasures of the spiritual life, and the believing hopes and prospects of eternal life, will make this hard saying easy. When tribulation and persecution arise because of the word, then chiefly the trial is, whether we love better, Christ or our relations and lives; yet even in the days of peace this matter is sometimes brought to the trial. Those that decline the service of Christ, and opportunities of converse with him, and are ashamed to confess him, for fear of disobliging a relation or friend, or losing a customer, give cause to suspect that they love him better than Christ.

(2.) That they must be willing to bear that which was very heavy ( v. 27 ): Whosoever doth not bear his cross, as those did that were condemned to be crucified, in submission to the sentence and in expectation of the execution of it, and so come after me whithersoever I shall lead him, he cannot be my disciple; that is (says Dr. Hammond), he is not for my turn; and my service, being so sure to bring persecution along with it, will not be for his. Though the disciples of Christ are not all crucified, yet they all bear their cross, as if they counted upon being crucified. They must be content to be put into an ill name, and to be loaded with infamy and disgrace; for no name is more ignominious than Furcifer—the bearer of the gibbet. He must bear his cross, and come after Christ; that is, he must bear it in the way of his duty, whenever it lies in that way. He must bear it when Christ calls him to it, and in bearing it he must have an eye to Christ, and fetch encouragements from him, and live in hope of a recompence with him.

2. He bids them count upon it, and then consider of it. Since he has been so just to us as to tell us plainly what difficulties we shall meet with in following him, let us be so just to ourselves as to weigh the matter seriously before we take upon us a profession of religion. Joshua obliged the people to consider what they did when they promised to serve the Lord, Josh. xxiv. 19 . It is better never to begin than not to proceed; and therefore before we begin we must consider what it is to proceed. This is to act rationally, and as becomes men, and as we do in other cases. The cause of Christ will bear a scrutiny. Satan shows the best, but hides the worst, because his best will not counter-vail his worst; but Christ's will abundantly. This considering of the case is necessary to perseverance, especially in suffering times. Our Saviour here illustrates the necessity of it by two similitudes, the former showing that we must consider the expenses of our religion, the latter that we must consider the perils of it.

(1.) When we take upon us a profession of religion we are like a man that undertakes to build a tower, and therefore must consider the expense of it ( v. 28-30 ): Which of you, intending to build a tower or stately house for himself, sitteth not down first, and counteth the cost? and he must be sure to count upon a great deal more than his workmen will tell him it will cost. Let him compare the charge with his purse, lest he make himself to be laughed at, by beginning to build what he is not able to finish. Note, [1.] All that take upon them a profession of religion undertake to build a tower, not as the tower of Babel, in opposition to Heaven, which therefore was left unfinished, but in obedience to Heaven, which therefore shall have its top-stone brought forth. Begin low, and lay the foundation deep, lay it on the rock, and make sure work, and then aim as high as heaven. [2.] Those that intend to build this tower must sit down and count the cost. Let them consider that it will cost them the mortifying of their sins, even the most beloved lusts; it will cost them a life of self-denial and watchfulness, and a constant course of holy duties; it may, perhaps, cost them their reputation among men, their estates and liberties, and all that is dear to them in this world, even life itself. And if it should cost us all this, what is it in comparison with what it cost Christ to purchase the advantages of religion for us, which come to us without money and without price? [3.] Many that begin to build this tower do not go on with it, nor persevere in it, and it is their folly; they have not courage and resolution, have not a rooted fixed principle, and so bring nothing to pass. It is true, we have none of us in ourselves sufficient to finish this tower, but Christ hath said, My grace is sufficient for thee, and that grace shall not be wanting to any of us, if we seek for it and make use of it. [4.] Nothing is more shameful than for those that have begun well in religion to break off; every one will justly mock him, as having lost all his labour hitherto for want of perseverance. We lose the things we have wrought ( 2 John 8 ), and all we have done and suffered is in vain, Gal. iii. 4 .

(2.) When we undertake to be Christ's disciples we are like a man that goes to war, and therefore must consider the hazard of it, and the difficulties that are to be encountered, v. 31, 32 . A king that declares war against a neighbouring prince considers whether he has strength wherewith to make his part good, and, if not, he will lay aside his thoughts of war. Note, [1.] The state of a Christian in this world is a military state. Is not the Christian life a warfare? We have many passes in our way, that must be disputed with dint of sword; nay, we must fight every step we go, so restless are our spiritual enemies in their opposition. [2.] We ought to consider whether we can endure the hardness which a good soldier of Jesus Christ must expect and count upon, before we enlist ourselves under Christ's banner; whether we are able to encounter the forces of hell and earth, which come against us twenty thousand strong. [3.] Of the two it is better to make the best terms we can with the world than pretend to renounce it and afterwards, when tribulation and persecution arise because of the word, to return to it. That young man that could not find in his heart to part with his possessions for Christ did better to go away from Christ sorrowing than to have staid with him dissembling.

This parable is another way applicable, and may be taken as designed to teach us to begin speedily to be religious, rather than to begin cautiously; and may mean the same with Matt. v. 25 , Agree with thine adversary quickly. Note, First, Those that persist in sin make war against God, the most unnatural, unjustifiable war; they rebel against their lawful sovereign, whose government is perfectly just and good. Secondly, The proudest and most daring sinner is no equal match for God; the disproportion of strength is much greater than that here supposed between ten thousand and twenty thousand. Do we provoke the Lord to jealousy? Are we stronger than he? No, surely; who knows the power of his anger? In consideration of this, it is our interest to make peace with him. We need not send to desire conditions of peace; they are offered to us, and are unexceptionable, and highly to our advantage. Let us acquaint ourselves with them, and be at peace; do this in time, while the other is yet a great way off; for delays in such a case are highly dangerous, and make after-applications difficult.

But the application of this parable here ( v. 33 ) is to the consideration that ought to be exercised when we take upon us a profession of religion. Solomon saith, With good advice make war ( Prov. xx. 18 ); for he that draws the sword throws away the scabbard; so with good advice enter upon a profession of religion, as those that know that except you forsake all you have you cannot be Christ's disciples; that is, except you count upon forsaking all and consent to it, for all that will live godly in Christ Jesus must suffer persecution, and yet continue to live godly.

3. He warns them against apostasy and a degeneracy of mind from the truly Christian spirit and temper, for that would make them utterly useless, v. 34, 35 . (1.) Good Christians are the salt of the earth, and good ministers especially ( Matt. v. 13 ); and this salt is good and of great use; by their instructions and examples they season all they converse with, to keep them from putrefying, and to quicken them, and make them savoury. (2.) Degenerate Christians, who, rather than part with what they have in the world, will throw up their profession, and then of course become carnal, and worldly, and wholly destitute of a Christian spirit, are like salt that has lost its savour, like that which the chemists call the caput mortuum, that has all its salts drawn from it, that is the most useless worthless thing in the world; it has no manner of virtue or good property in it. [1.] It can never be recovered: Wherewith shall it be seasoned? You cannot salt it. This intimates that it is extremely difficult, and next to impossible, to recover an apostate, Heb. vi. 4-6 . If Christianity will not prevail to cure men of their worldliness and sensuality, if that remedy has been tried in vain, their ease must even be concluded desperate. [2.] It is of no use. It is not fit, as dung is, for the land, to manure that, nor will it be the better if it be laid in the dunghill to rot; there is nothing to be got out of it. A professor of religion whose mind and manners are depraved is the most insipid animal that can be. If he speaks of the things of God, of which he has had some knowledge, it is so awkwardly that none are the better for it: it is a parable in the mouth of a fool. [3.] It is abandoned: Men cast it out, as that which they will have no more to do with. Such scandalous professors ought to be cast out of the church, not only because they have forfeited all the honours and privileges of their church-membership, but because there is danger that others will be infected by them. Our Saviour concludes this with a call to all to take notice of it, and to take warning: He that hath ears to hear, let him hear. Now can the faculty of hearing be better employed than in attending to the word of Christ, and particularly to the alarms he has given us of the danger we are in of apostasy, and the danger we run ourselves into by apostasy?

25. great multitudes with him-- on His final journey to Jerusalem. The "great multitudes" were doubtless people going to the passover, who moved along in clusters ( Lu 2:44 ), and who on this occasion falling in with our Lord had formed themselves into one mass about Him.

26-27. If any man, &c.-- (See on Mt 10:34-36 , and Mr 8:34 , 35 ).

28-33. which of you, &c.-- Common sense teaches men not to begin any costly work without first seeing that they have wherewithal to finish. And he who does otherwise exposes himself to general ridicule. Nor will any wise potentate enter on a war with any hostile power without first seeing to it that, despite formidable odds (two to one), he be able to stand his ground; and if he has no hope of this, he will feel that nothing remains for him but to make the best terms he can. Even so, says our Lord, "in the warfare you will each have to wage as My disciples, despise not your enemy's strength, for the odds are all against you; and you had better see to it that, despite every disadvantage, you still have wherewithal to hold out and win the day, or else not begin at all, and make the best you can in such awful circumstances." In this simple sense of the parable (Stier, Alford, &c., go wide of the mark here in making the enemy to be God, because of the "conditions of peace," Lu 14:32 ), two things are taught: (1) Better not begin ( Re 3:15 ), than begin and not finish. (2) Though the contest for salvation be on our part an awfully unequal one, the human will, in the exercise of that "faith which overcometh the world" ( 1Jo 5:4 ), and nerved by power from above, which "out of weakness makes it strong" ( He 11:34 ; 1Pe 1:5 ), becomes heroical and will come off "more than conqueror." But without absolute surrender of self the contest is hopeless ( Lu 14:33 ).