29th Sunday in Ordinary Time

Amalec. The descendants of Esau by his grandson, living about the Red Sea.

Josue, who was before called Osee, or Ausem, was the son of Nun. From the victory obtained over the Amalecites, he was ever after called Josue, Jehosuah, or Jesus, "Saviour." He attached himself to Moses, and is styled his servant, as Patroclus and Merione are called servants of Achilles and of Idomen, by Homer; though they were men of high birth. --- Hand, to defend the cause of the Hebrews by a miracle, if it be requisite.

Hur, grandfather of Beseleel, (1 Paralipomenon ii. 19,) grandson of Esron by Caleb.

And when Moses lifted up his hands. Here Moses was a figure of Christ on the cross, by whose power and mediation we overcome our spiritual enemies. (Challoner) --- Hands, forming the sign of the cross, as the fathers observe, in the posture of a suppliant. St. Jerome says, the people fasted also till the evening. (contra Jos. ii.) (Calmet) --- If heretics deride the priests of God, standing with their hands extended at the altar, let them reflect on Moses, and on Jesus Christ, who, lifting up his hands, blessed his disciples; and hence learn, that such ceremonies are not vain. (Worthington)

8 Then came Amalek, and fought with Israel in Rephidim. 9 And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand. 10 So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill. 11 And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed. 12 But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. 13 And Joshua discomfited Amalek and his people with the edge of the sword. 14 And the Lord said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven. 15 And Moses built an altar, and called the name of it Jehovahnissi: 16 For he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation.

We have here the story of the war with Amalek, which, we may suppose, was the first that was recorded in the book of the wars of the Lord, Num. xxi. 14 . Amalek was the first of the nations that Israel fought with, Num. xxiv. 20 . Observe,

I. Amalek's attempt: They came out, and fought with Israel, v. 8 . The Amalekites were the posterity of Esau, who hated Jacob because of the birthright and blessing, and this was an effort of the hereditary enmity, a malice that ran in the blood, and perhaps was now exasperated by the working of the promise towards an accomplishment. Consider this, 1. As Israel's affliction. They had been quarrelling with Moses ( v. 2 ), and now God sends Amalekites to quarrel with them; wars abroad are the just punishment of strifes and discontents at home. 2. As Amalek's sin; so it is reckoned, Deut. xxv. 17, 18 . They did not boldly front them as a generous enemy, but without any provocation given by Israel, or challenge given to them, basely fell upon their rear, and smote those that were faint and feeble and could neither make resistance nor escape. Herein they bade defiance to that power which had so lately ruined the Egyptians; but in vain did they attack a camp guarded and victualled by miracles: verily they knew not what they did.

II. Israel's engagement with Amalek, in their own necessary defence against the aggressors. Observe,

1. The post assigned to Joshua, of whom this is the first mention: he is nominated commander-in-chief in this expedition, that he might be trained up to the services he was designed for after the death of Moses, and be a man of war from his youth. He is ordered to draw out a detachment of choice men from the thousands of Israel and to drive back the Amalekites, v. 9 . When the Egyptians pursued them Israel must stand still and see what God would do; but now it was required that they should bestir themselves. Note, God is to be trusted in the use of means.

2. The post assumed by Moses: I will stand on the top of the hill with the rod of God in my hand, v. 9 . See how God qualifies his people for, and calls them to, various services for the good of his church: Joshua fights, Moses prays, and both minister to Israel. Moses went up to the top of the hill, and placed himself, probably, so as to be seen by Israel; there he held up the rod of God in his hand, that wonder-working rod which had summoned the plagues of Egypt, and under which Israel had passed out of the house of bondage. This rod Moses held up to Israel, to animate them; the rod was held up as the banner to encourage the soldiers, who might look up, and say, "Yonder is the rod, and yonder the hand that used it, when such glorious things were wrought for us." Note, It tends much to the encouragement of faith to reflect upon the great things God has done for us, and review the monuments of his favours. Moses also held up this rod to God, by way of appeal to him: "Is not the battle the Lord's? Is not he able to help, and engaged to help? Witness this rod, the voice of which, thus held up, is ( Isa. li. 9, 10 ), Put on strength, O arm of the Lord; art not thou it that hath cut Rahab? " Moses was not only a standard-bearer, but an intercessor, pleading with God for success and victory. Note, When the host goes forth against the enemy earnest prayers should be made to the God of hosts for his presence with them. It is here the praying legion that proves the thundering legion. There, in Salem, in Sion where prayers were made, there the victory was won, there broke the arrows of the bow, Ps. lxxvi. 2, 3 . Observe, (1.) How Moses was tired ( v. 12 ): His hands were heavy. The strongest arm will fail with being long extended; it is God only whose hand is stretched out still. We do not find that Joshua's hands were heavy in fighting, but Moses's hands were heavy in praying. The more spiritual any service is the more apt we are to fail and flag in it. Praying work, if done with due intenseness of mind and vigour of affection, will be found hard work, and, though the spirit be willing, the flesh will be weak. Our great Intercessor in heaven faints not, nor is he weary, though he attends continually to this very thing. (2.) What influence the rod of Moses had upon the battle ( v. 11 ): When Moses held up his hand in prayer (so the Chaldee explains it) Israel prevailed, but, when he let down his hand from prayer, Amalek prevailed. To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands, his rod than their sword, the success rises and falls as Moses lifts up or lets down his hands. It seems, the scale wavered for some time, before it turned on Israel's side. Even the best cause must expect disappointments as an alloy to its successes; though the battle be the Lord's, Amalek may prevail for a time. The reason was, Moses let down his hands. Note, The church's cause is, commonly, more or less successful according as the church's friends are more or less strong in faith and fervent in prayer. (3.) The care that was taken for the support of Moses. When he could not stand any longer he sat down, not in a chair of state, but upon a stone ( v. 12 ); when he could not hold up his hands, he would have them held up. Moses, the man of God, is glad of the assistance of Aaron his brother, and Hur, who, some think, was his brother-in-law, the husband of Miriam. We should not be shy either of asking help from others or giving help to others, for we are members one of another. Moses's hands, thus stayed, were steady till the going down of the sun; and, though it was with much ado that he held out, yet his willing mind was accepted. No doubt it was a great encouragement to the people to see Joshua before them in the field of battle and Moses above them upon the top of the hill: Christ is both to us—our Joshua, the captain of our salvation who fights our battles, and our Moses, who, in the upper world, ever lives making intercession, that our faith fail not.

III. The defeat of Amalek. Victory had hovered awhile between the camps; sometimes Israel prevailed and sometimes Amalek, but Israel carried the day, v. 13 . Though Joshua fought with great disadvantages—his soldiers undisciplined, ill-armed, long inured to servitude, and apt to murmur; yet by them God wrought a great salvation, and made Amalek pay dearly for his insolence. Note, Weapons formed against God's Israel cannot prosper long, and shall be broken at last. The cause of God and his Israel will be victorious. Though God gave the victory, yet it is said, Joshua discomfited Amalek, because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors. It was his arm alone that spoiled principalities and powers, and routed all their force.

IV. The trophies of this victory set up. 1. Moses took care that God should have the glory of it ( v. 15 ); instead of setting up a triumphal arch, to the honour of Joshua (though it had been a laudable policy to put marks of honour upon him), he builds an altar to the honour of God, and we may suppose it was not an altar without sacrifice; but that which is most carefully recorded is the inscription upon the altar, Jehovah-nissi—The Lord is my banner, which probably refers to the lifting up of the rod of God as a banner in this action. The presence and power of Jehovah were the banner under which they enlisted, by which they were animated and kept together, and therefore which they erected in the day of their triumph. In the name of our God we must always lift up our banners, Ps. xx. 5 . It is fit that he who does all the work should have all the praise. 2. God took care that posterity should have the comfort and benefit of it: " Write this for a memorial, not in loose papers, but in a book, write it, and then rehearse it in the ears of Joshua, let him be entrusted with this memorial, to transmit it to the generations to come." Moses must now begin to keep a diary or journal of occurrences; it is the first mention of writing that we find in scripture, and perhaps the command was not given till after the writing of the law upon the tables of stone: "Write it in perpetuam rei memoriam—that the event may be had in perpetual remembrance; that which is written remains." (1.) "Write what has been done, what Amalek has done against Israel; write in gall their bitter hatred, write in blood their cruel attempts, let them never be forgotten, nor yet what God has done for Israel in saving them from Amalek. Let ages to come know that God fights for his people, and he that touches them touches the apple of his eye. " (2.) Write what shall be done. [1.] That in process of time Amalek shall be totally ruined and rooted out ( v. 14 ), that he shall be remembered only in history." Amalek would have cut off the name of Israel, that it might be no more in remembrance ( Ps. lxxxiii. 4 , 7 ); and therefore God not only disappoints him in this, but cuts off his name. "Write it for the encouragement of Israel, whenever the Amalekites are an annoyance to them, that Israel will at last undoubtedly triumph in the fall of Amalek." This sentence was executed in part by Saul ( 1 Sam. xv ), and completely by David ( ch. xxx. ; 2 Sam. i. 1 ; viii. 12 ); after his time we never read so much as of the name of Amalek. [2.] This is the meantime God would have a continual controversy with him ( v. 16 ): Because his hand is upon the throne of the Lord, that is, against the camp of Israel in which the Lord ruled, which was the place of his sanctuary, and is therefore called a glorious high throne from the beginning ( Jer. xvii. 12 ); therefore the Lord will have war with Amalek from generation to generation. This was written for direction to Israel never to make any league with the Amalekites, but to look upon them as irreconcilable enemies, doomed to ruin. Amalek's destruction was typical of the destruction of all the enemies of Christ and his kingdom. Whoever make war with the Lamb, the Lamb will overcome them.

8. Then came Amalek-- Some time probably elapsed before they were exposed to this new evil; and the presumption of there being such an interval affords the only ground on which we can satisfactorily account for the altered, the better, and former spirit that animated the people in this sudden contest. The miracles of the manna and the water from the rock had produced a deep impression and permanent conviction that God was indeed among them; and with feelings elevated by the conscious experience of the Divine Presence and aid, they remained calm, resolute, and courageous under the attack of their unexpected foe.

fought with Israel-- The language implies that no occasion had been furnished for this attack; but, as descendants of Esau, the Amalekites entertained a deep-seated grudge against them, especially as the rapid prosperity and marvellous experience of Israel showed that the blessing contained in the birthright was taking effect. It seems to have been a mean, dastardly, insidious surprise on the rear ( Nu 24:20 ; De 25:17 ), and an impious defiance of God.

9. Moses said unto Joshua-- or, "Jesus" ( Ac 7:45 ; He 4:8 ). This is the earliest notice of a young warrior destined to act a prominent part in the history of Israel. He went with a number of picked men. There is not here a wide open plain on which the battle took place, as according to the rules of modern warfare. The Amalekites were a nomadic tribe, making an irregular attack on a multitude probably not better trained than themselves, and for such a conflict the low hills and open country around this wady would afford ample space [Robinson].

10-12. Moses ... went up ... the hill ... held up his hand-- with the wonder-working rod; Moses acted as the standard bearer of Israel, and also their intercessor, praying for success and victory to crown their arms--the earnestness of his feelings being conspicuously evinced amid the feebleness of nature.

13. Joshua discomfited Amalek-- Victory at length decided in favor of Israel, and the glory of the victory, by an act of national piety, was ascribed to God (compare 1Jo 5:4 ).

1. ...Let them "lift up their eyes to the hills whence cometh their help"

(ver. 1). What meaneth, The hills have been lightened? The San of righteousness hath already risen, the Gospel hath been already preached by the Apostles, the Scriptures have been preached, all the mysteries have been laid open, the veil hath been rent, the secret place of the temple hath been revealed: let them now at length lift their eyes up to the hills, whence their help cometh..."Of His fulness have all we received," he saith. Thy help therefore is from Him, of whose fulness the hills received, not from the hills; towards which, nevertheless, save thou lift thine eyes through the Scriptures, thou wilt not approach, so as to be lighted by Him.

2. Sing therefore what followeth; if thou wish to hear how thou mayest most securely set thy feet on the steps, so that thou mayest not be fatigued in that ascent, nor stumble and fall: pray in these words: "Suffer not my foot to be moved!"

(ver. 3). Whereby are feet moved; whereby was the foot of him who was in Paradise moved? But first consider whereby the feet of him who was among the Angels were moved: who when his feet were moved fell, and from an Angel became a devil: for when his feet were moved he fell. Seek whereby he fell: he fell through pride. Nothing then moveth the feet, save pride: nothing moveth the feet to a fall, save pride. Charity moveth them to walk and to improve and to ascend; pride moveth them to fall...Rightly therefore the Psalmist, hearing how he may ascend and may not fall, prayeth unto God that he may profit from the vale of misery, and may not fail in the swelling of pride, in these words, "Suffer not my feet to be moved!" And He replieth unto him, "Let him that keepeth thee not sleep." Attend, my beloved. It is as if one thought were expressed in two sentences; the man while ascending and singing "the song of degrees," saith, "Suffer not my foot to be moved:" and it is as if God answered, Thou sayest unto Me, Let not my feet be moved: say also, "Let Him that keepeth thee not sleep," and thy foot shall not be moved.

3. Choose for thyself Him, who will neither sleep nor slumber, and thy foot shall not be moved. God is never asleep: if thou dost wish to have a keeper who never sleepeth, choose God for thy keeper. "Suffer not my feet to be moved," thou sayest: well, very well: but He also saith unto thee, "Let not him that keepeth thee slumber." Thou perhaps wast about to turn thyself unto men as thy keepers, and to say, whom shall I find who will not sleep? what man will not slumber? whom do I find? whither shall I go? whither shall I return? The Psalmist telleth thee: "He that keepeth Israel, shall neither slumber nor sleep"

(ver. 4). Dost thou wish to have a keeper who neither slumbereth nor sleepeth? Behold, "He that keepeth Israel shall neither slumber nor sleep:" for Christ keepeth Israel. Be thou then Israel. What meaneth Israel? It is interpreted, Seeing God. And how is God seen? First by faith: afterwards by sight. If thou canst not as yet see Him by sight, see Him by faith...Who is there, who will neither slumber nor sleep? when thou seekest among men, thou art deceived; thou wilt never find one. Trust not then in any man: every man slumbereth, and will sleep. When doth he slumber? When he beareth the flesh of weakness. When will he sleep? When he is dead. Trust not then in man. A mortal may slumber, he sleepeth in death. Seek not a keeper among men.

4. And who, thou askest, shall help me, save He who slumbereth not, nor sleepeth? Hear what followeth: "The Lord Himself is thy keeper" (ver. 5). It is not therefore man, that slumbereth and sleepeth, but the Lord, that keepeth thee. How doth He keep thee? "The Lord is thy defence upon the hand of thy right hand."...It seemeth to me to have a hidden sense: otherwise he would have simply said, without qualification, "The Lord will keep thee," without adding, "on thy right hand." For how? Doth God keep our right hand, and not our left? Did He not create the whole of us? Did not He who made our right hand, make our left hand also? Finally, if it pleased Him to speak of the right hand alone, why said He, "on the hand of thy right hand," and not at once "upon thy right hand"? Why should He say this, unless He were keeping somewhat here hidden for us to arrive at by knocking? For He would either say, "The Lord shall keep thee," and add no more; or if He would add the right hand, "The Lord shall keep thee upon thy right hand;" or at least, as He added "hand," He would say, "The Lord shall keep thee upon thy hand, even thy right hand," not "upon the hand of thy right hand."...

5. I ask you, how ye interpret what is said in the Gospel, "Let not your left hand know what your right hand doeth"? For if ye understand this, ye will discover what is your right hand, and what is your left: at the same time ye will also understand that God made both hands, the left and the right; yet the left ought not to know what the right doeth. By our left hand is meant all that we have in a temporal way; by our right hand is meant, whatever our Lord promiseth us that is immutable and eternal. But if He who will give everlasting life, Himself also consoleth our present life by these temporal blessings, He hath Himself made our right hand and our left...

6. Let us now come to this verse of the Psalm: "The Lord is thy defence upon the hand of thy right hand"

(ver. 5). By hand he meaneth power. How do we prove this? Because the power of God also is styled the hand of God...Whereof John saith, "He gave unto them power to become the sons of God." Whence hast thou received this power? "To them," he saith, "that believe in His Name." If then thou believest, this very power is given thee, to be among the sons of God. But to be among the sons of God, is to belong to the right hand. Thy faith therefore is the hand of thy right hand: that is, the power that is given thee, to be among the sons of God, is the hand of thy right hand...

7. "May the Lord shield thee upon the hand of thy right hand"

(ver. 6). I have said, and I believe ye have recognised it. For had ye not recognised it, and that from the Scriptures, ye would not signify your understanding of it by your voices. Since then ye have understood, brethren, consider what followeth; wherefore the Lord shieldeth thee "upon the hand of thy right hand," that is, in thy faith, wherein we have received "power to become the sons of God," and to be on His right hand: wherefore should God shield us? On account of offences. Whence come offences? Offences are to be feared from two quarters, for there are two precepts upon which the whole Law hangeth and the Prophets, the love of God and of our neighbour. The Church is loved for the sake of our neighbour, but God for the sake of God. Of God, is understood the sun figuratively: of the Church, is understood the moon figuratively. Whoever can err, so as to think otherwise of God than he ought, believing not the Father and the Son and the Holy Ghost to be of one Substance, has been deceived by the cunning of heretics, chiefly of the Arians. If he hath believed anything less in the Son or in the Holy Spirit than in the Father, he hath suffered an offence in God; he is scorched by the sun. Whoever again believeth that the Church existeth in one province only, and not that she is diffused over the whole world, and whoso believeth them that say, "Lo here," and "Lo there, is Christ," as ye but now heard when the Gospel was being read; since He who gave so great a price, purchased the whole world: he is offended, so to speak, in his neighbour, and is burnt by the moon. Whoever therefore erreth in the very Substance of Truth, is burnt by the sun, and is burnt through the day; because he erreth in Wisdom itself...God therefore hath made one sun, which riseth upon the good and the evil, that sun which the good and the evil see; but that Sun is another one, not created, not born, through whom all things were made; where is the intelligence of the Immutable Truth: of this the ungodly say, "the Sun rose not upon us." Whosoever erreth not in Wisdom itself, is not burnt by the sun. Whosoever erreth not in the Church, and in the Lord's Flesh, and in those things which were done for us in time, is not burnt by the moon. But every man although he believeth in Christ, erreth either in this or that respect, unless what is here prayed for, "The Lord is thy defence upon the hand of thy right hand," is realized in him. He goeth on to say, "So that the sun shall not burn thee by day, nor the moon by night" (ver. 6). Thy defence, therefore, is upon the hand of thy right hand for this reason, that the sun may not burn thee by day, nor the moon by night. Understand hence, brethren, that it is spoken figuratively. For, in truth, if we think of the visible sun, it burneth by day: doth the moon burn by night? But what is burning? Offence. Hear the Apostle's words: "Who is weak, and I am not weak? who is offended, and I burn not?"

8. "For the Lord shall preserve thee from all evil"

(ver. 7). From offences in the sun, from offences in the moon, from all evil shall He preserve thee, who is thy defence upon the hand of thy right hand, who will not sleep nor slumber. And for what reason? Because we are amid temptations: "The Lord shall preserve thee from all evil. The Lord preserve thy soul:" even thy very soul. "The Lord preserve thy going out and thy coming in, from this time forth for evermore"

(ver. 8). Not thy body; for the Martyrs were consumed in the body: but "the Lord preserve thy soul;" for the Martyrs yielded not up their souls. The persecutors raged against Crispina, whose birthday we are to-day celebrating; they were raging against a rich and delicate woman: but she was strong, for the Lord was her defence upon the hand of her right hand. He was her Keeper. Is there any one in Africa, my brethren, who knoweth her not? For she was most illustrious, noble in birth, abounding in wealth: but all these things were in her left hand, beneath her head. An enemy advanced to strike her head, and the left hand was presented to him, which was under her head. Her head was above, the right hand embraced her from above. ...

Canticle. David wrote this during his flight from Absalom; (Grotius) and de Muis judges from the martial air, that it was composed in the midst of danger. It relates to the captives, (Origen; Calmet) and to all in the pilgrimage of this world. (Berthier) --- Mountains. Jerusalem, and heaven, whence all our help must come. God most readily hears the prayers which are poured forth in places appointed by him. (Worthington) --- Jerusalem was situated among mountains, and the Jews turned towards it in prayer, Daniel vi. 10. They did not depend on human aid, Jeremias iii. 22.

May. Hebrew, "he will not." Many have read in the second person, both in the Hebrew and Septuagint, "Suffer not thy," &c. (Aquila; St. Augustine, &c.) (Calmet)

Israel. The Church militant. (Worthington) --- These figurative expressions shew that God will never cease to protect his people. (Berthier)

Hand. Always ready, Psalm xc. 4., and xv. 8. (Haydock)

Night. Neither prosperity nor adversity shall hurt thee, (St. Jerome) or the Church. (Worthington) --- Cold is said to burn or parch up, Genesis xxxi. 40. Justin (2) writes of the Scythians, Quanquam continuis frigoribut urantur, as the effects of extreme heat and cold are similar. The Jews were protected from both at their return; (Isaias iv. 6., and xlix. 10.; Calmet) though we may doubt of this explanation, as the text is applied to those in heaven, Apocalypse vii. 16. (Berthier)

PSALM CXX. (LEVAVI OCULOS.)

God is the keeper of his servants.

Keepeth. Hebrew also, "shall or may." The words of a prophet are always true, and the tenses are varied at pleasure by St. Jerome, &c. (Berthier) --- Soul, or spiritual life. (Worthington) (1 Peter i. 4.)

Coming in. Hebrew has, "going out," first. (Berthier) --- Yet Pagnin agrees with us. (Haydock) --- This expression denotes all the occurrences of life, Deuteronomy xxviii. 6. (Calmet) --- We may discover a beautiful progression in this psalm; God protects us from each and from every danger. (Berthier) --- He is not like earthly friends, who have not always the will or the power to do it. (St. Chrysostom)

1 I will lift up mine eyes unto the hills, from whence cometh my help. 2 My help cometh from the Lord , which made heaven and earth. 3 He will not suffer thy foot to be moved: he that keepeth thee will not slumber. 4 Behold, he that keepeth Israel shall neither slumber nor sleep. 5 The Lord is thy keeper: the Lord is thy shade upon thy right hand. 6 The sun shall not smite thee by day, nor the moon by night. 7 The Lord shall preserve thee from all evil: he shall preserve thy soul. 8 The Lord shall preserve thy going out and thy coming in from this time forth, and even for evermore.

This psalm teaches us,

I. To stay ourselves upon God as a God of power and a God all-sufficient for us. David did so and found the benefit of it. 1. We must not rely upon creatures, upon men and means, instruments and second causes, nor make flesh our arm: " Shall I lift up my eyes to the hills? "—so some read it. "Does my help come thence? Shall I depend upon the powers of the earth, upon the strength of the hills, upon princes and great men, who, like hills, fill the earth, and hold up their heads towards heaven? No; in vain is salvation hoped for from hills and mountains, Jer. iii. 23 . I never expect help to come from them; my confidence is in God only." We must lift up our eyes above the hills (so some read it); we must look beyond instruments to God, who makes them that to us which they are. 2. We must see all our help laid up in God, in his power and goodness, his providence and grace; and from him we must expect it to come: " My help comes from the Lord; the help I desire is what he sends, and from him I expect it in his own way and time. If he do not help, no creature can help; if he do, no creature can hinder, can hurt." 3. We must fetch in help from God, by faith in his promises, and a due regard to all his institutions: " I will lift up my eyes to the hills " (probably he meant the hills on which the temple was built, Mount Moriah, and the holy hill of Zion, where the ark of the covenant, the oracle, and the altars were); "I will have an eye to the special presence of God in his church, and with his people (his presence by promise) and not only to his common presence." When he was at a distance he would look towards the sanctuary ( Ps. xxviii. 2 ; xlii. 6 ); thence comes our help, from the word and prayer, from the secret of his tabernacle. My help cometh from the Lord (so the word is, v. 2 ), from before the Lord, or from the sight and presence of the Lord. "This (says Dr. Hammond) may refer to Christ incarnate, with whose humanity the Deity being inseparably united, God is always present with him, and, through him, with us, for whom, sitting at God's right hand, he constantly maketh intercession." Christ is called the angel of his presence, that saved his people, Isa. lxiii. 9 . 4. We must encourage our confidence in God with this that he made heaven and earth, and he who did that can do any thing. He made the world out of nothing, himself alone, by a word's speaking, in a little time, and all very good, very excellent and beautiful; and therefore, how great soever our straits and difficulties are, he has power sufficient for our succour and relief. He that made heaven and earth is sovereign Lord of all the hosts of both, and can make use of them as he pleases for the help of his people, and restrain them when he pleases from hurting his people.

II. To comfort ourselves in God when our difficulties and dangers are greatest. It is here promised that if we put our trust in God, and keep in the way of our duty, we shall be safe under his protection, so that no real evil, no mere evil, shall happen to us, nor any affliction but what God sees good for us and will do us good by. 1. God himself has undertaken to be our protector: The Lord is thy keeper, v. 5 . Whatever charge he gives his angels to keep his people, he has not thereby discharged himself, so that, whether every particular saint has an angel for his guardian or no, we are sure he has God himself for his guardian. It is infinite wisdom that contrives, and infinite power that works, the safety of those that have put themselves under God's protection. Those must needs be well kept that have the Lord for their keeper. If, by affliction, they be made his prisoners, yet still he is their keeper. 2. The same that is the protector of the church in general is engaged for the preservation of every particular believer, the same wisdom, the same power, the same promises. He that keepeth Israel ( v. 4 ) is thy keeper, v. 5 . The shepherd of the flock is the shepherd of every sheep, and will take care that not one, even of the little ones, shall perish. 3. He is a wakeful watchful keeper: " He that keepeth Israel, that keepeth thee, O Israelite! shall neither slumber nor sleep; he never did, nor ever will, for he is never weary; he not only does not sleep, but he does not so much as slumber; he has not the least inclination to sleep." 4. He not only protects those whom he is the keeper of, but he refreshes them: He is their shade. The comparison has a great deal of gracious condescension in it; the eternal Being who is infinite substance is what he is in order that he may speak sensible comfort to his people, promises to be their umbra —their shadow, to keep as close to them as the shadow does to the body, and to shelter them from the scorching heat, as the shadow of a great rock in a weary land, Isa. xxxii. 2 . Under this shadow they may sit with delight and assurance, Cant. ii. 3 . 5. He is always near to his people for their protection and refreshment, and never at a distance; he is their keeper and shade on their right hand; so that he is never far to seek. The right hand is the working hand; let them but turn themselves dexterously to their duty, and they shall find God ready to them, to assist them and give them success, Ps. xvi. 8 . 6. He is not only at their right hand, but he will also keep the feet of his saints, 1 Sam. ii. 9 . He will have an eye upon them in their motions: He will not suffer thy foot to be moved. God will provide that his people shall not be tempted above what they are able, shall not fall into sin, though they may be very near it ( Ps. lxxiii. 2 , 23 ), shall not fall into trouble, though there be many endeavouring to undermine them by fraud or over throw them by force. He will keep them from being frightened, as we are when we slip or stumble and are ready to fall. 7. He will protect them from all the malignant influences of the heavenly bodies ( v. 6 ): The sun shall not smite thee with his heat by day nor the moon with her cold and moisture by night. The sun and moon are great blessings to mankind, and yet (such a sad change has sin made in the creation) even the sun and moon, though worshipped by a great part of mankind, are often instruments of hurt and distemper to human bodies; God by them often smites us; but his favour shall interpose so that they shall not damage his people. He will keep them night and day ( Isa. xxvii. 3 ), as he kept Israel in the wilderness by a pillar of cloud by day, which screened them from the heat of the sun, and of fire by night, which probably diffused a genial warmth over the whole camp, that they might not be prejudiced by the cold and damp of the night, their father Jacob having complained ( Gen. xxxi. 40 ) that by day the drought consumed him and the frost by night. It may be understood figuratively: "Thou shalt not be hurt either by the open assaults of thy enemies, which are as visible as the scorching beams of the sun, or by their secret treacherous attempts, which are like the insensible insinuations of the cold by night." 8. His protection will make them safe in every respect: " The Lord shall preserve thee from all evil, the evil of sin and the evil of trouble. He shall prevent the evil thou fearest, and shall sanctify, remove, or lighten, the evil thou feelest. He will keep thee from doing evil ( 2 Cor. xiii. 7 ), and so far from suffering evil that whatever affliction happens to thee there shall be no evil in it. Even that which kills shall not hurt." 9. It is the spiritual life, especially, that God will take under his protection: He shall preserve thy soul. All souls are his; and the soul is the man, and therefore he will with a peculiar care preserve them, that they be not defiled by sin and disturbed by affliction. He will keep them by keeping us in the possession of them; and he will preserve them from perishing eternally. 10. He will keep us in all our ways: " He shall preserve thy going out and thy coming in. Thou shalt be under his protection in all thy journeys and voyages, outward-bound or homeward-bound, as he kept Israel in the wilderness, in their removes and rests. He will prosper thee in all thy affairs at home and abroad, in the beginning and in the conclusion of them. He will keep thee in life and death, thy going out and going on while thou livest and thy coming in when thou diest, going out to thy labour in the morning of thy days and coming home to thy rest when the evening of old age calls thee in," Ps. civ. 23 . 11. He will continue his care over us from this time forth and even for evermore. It is a protection for life, never out of date. "He will be thy guide even unto death, and will then hide thee in the grave, hide thee in heaven. He will preserve thee in his heavenly kingdom. " God will protect his church and his saints always, even to the end of the world. The Spirit, who is their preserver and comforter, shall abide with them for ever.

1. I will lift up mine eyes-- expresses desire (compare Psa 25:1 ), mingled with expectation. The last clause, read as a question, is answered,

2. by avowing God to be the helper, of whose ability His creative power is a pledge ( Psa 115:15 ), to which,

3-4. His sleepless vigilance is added.

to be moved-- (Compare Psa 38:16 ; 66:9 ).

5. upon thy right hand-- a protector's place ( Psa 109:31 ; 110:5 ).

6-8. God keeps His people at all times and in all perils.

nor the moon by night-- poetically represents the dangers of the night, over which the moon presides ( Ge 1:16 ).

But continue thou in the things which thou hast learned, &c. St. Paul here gives particular advice to his disciple, St. Timothy, who had been long since instructed in all the truths and mysteries of the Christian faith, who had received the gifts of the Holy Ghost, of prophecy, of interpreting the Scriptures, who was a priest, a bishop of Ephesus, the metropolis of Asia, whose office it was to instruct, direct, and convert others. He tells this great bishop, that the holy Scriptures are able, and may conduce or can instruct him unto salvation, (ver. 15.) unto his own salvation and that of others. (Witham) --- The apostle here entreats his disciple, an din him all future Christians, to adhere to the true deposit of doctrine. He teaches with Catholics, that all Scripture is profitable; but not with Protestants, that Scripture alone is necessary and sufficient.

All scripture divinely inspired is profitable to teach, to reprove, to correct, or admonish, to instruct others in justice, and in the ways of virtue, that thus he who is a man of God, a minister of the gospel, may be perfect and instructed unto every good work. But when our adversaries of the pretended reformation, undertake from these four verses to shew, first, that every ignorant man or woman is hereby warranted to read and put what construction his or her private spirit, or private judgment, suggests upon all places of the holy Scriptures; and secondly, that the Scriptures alone contain all truths which a Christian is bound to believe; or at least, that the Scriptures teach him all things necessary to salvation, without regard to the interpretation and authority of the Catholic Church: I may at least say (without examining at present any other pretended grounds of these assertions) that these consequences are very remote from the text and sense of St. Paul in this place. As to the first, does this follow; the Scriptures must be read by Timothy, a priest, a bishop, a man of God, a minister of the gospel, whose office it is to instruct and convert others, therefore they are proper to be read and expounded by every ignorant man or woman? Does not St. Paul say elsewhere, (2 Corinthians ii. 17.) that many adulterate and corrupt the word of God? does not St. Peter tell us also, (2 Peter iii. 16.) that in St. Paul's epistles are some things....which the unlearned and unstable wrest, as also the other scriptures, to their own perdition? See the preface to [the Gospel of] St. John, where reasons are brought for which it was requisite that the Church should put some restraint to the abuse which the ignorant made of reading the Scriptures in vulgar tongues. As to the second consequence, does it follow: every Scripture divinely inspired is profitable for St. Timothy, for a priest, a bishop, a man of God, a minister and preacher of the gospel, to teach and instruct, and conduce to bring both him and others to salvation; therefore they contain all things that a Christian need to believe? &c. Is not every Christian bound to believe that the books in the canon of the New and Old Testament are of divine authority, as in particular these two epistles of St. Paul to Timothy? Where does the Scripture assure us of this? But of this elsewhere. (Witham) --- Every part of divine Scripture is certainly profitable for all these ends. But if we would have the whole rule of Christian faith and practice, we must not be content with those Scriptures which Timothy knew from his infancy, (that is, with the Old Testament alone) nor yet with the New Testament, without taking along with it the traditions of the apostles and the interpretation of the Church, to which the apostles delivered both the book and the true meaning of it. (Challoner)

I charge thee (literally, testify to thee) before God and Jesus Christ, who shall judge the living and the dead; i.e. all those that have been dead for so many ages since the beginning of the world; and the living, i.e. those who shall be found living at the end of the world, but who shall die, and be presently raised again. See 1 Corinthians xv. 52. --- By his coming.[1] The sense by the Greek seems to be, who shall judge them at or by his coming, rather than I charge thee by his coming, as others translate. (Witham)

Per adventum, Greek: kata ten epiphaneian.

In season,[2] out of season; i.e. whether the hearers are willing to hearken to thee or not. Or, as others understand it, whether it be convenient or inconvenient for the to signify that the ministers of God must not desist from preaching, whatever troubles they are under. (Witham)

Greek: Eukairos akairos, Tempestive, intempestive.

10 But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, 11 Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. 12 Yea, and all that will live godly in Christ Jesus shall suffer persecution. 13 But evil men and seducers shall wax worse and worse, deceiving, and being deceived. 14 But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; 15 And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. 16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: 17 That the man of God may be perfect, thoroughly furnished unto all good works.

Here the apostle, to confirm Timothy in that way wherein he walked,

I. Sets before him his own example, which Timothy had been an eye-witness of, having long attended Paul ( v. 10 ): Thou hast fully known my doctrine. The more fully we know the doctrine of Christ and the apostles, the more closely we shall cleave to it; the reason why many sit loose to it is because they do not fully know it. Christ's apostles had no enemies but those who did not know them, or not know them fully; those who knew them best loved and honoured them the most. Now what is it that Timothy had so fully known in Paul? 1. The doctrine that he preached. Paul kept back nothing from his hearers, but declared to them the whole counsel of God ( Acts xx. 27 ), so that if it were not their own fault they might fully know it. Timothy had a great advantage in being trained up under such a tutor, and being apprised of the doctrine he preached. 2. He had fully known his conversation: Thou hast fully know my doctrine, and manner of life; his manner of life was of a piece with his doctrine, and did not contradict it. He did not pull down by his living what he built up by his preaching. Those ministers are likely to do good, and leave lasting fruits of their labours, whose manner of life agrees with their doctrine; as, on the contrary, those cannot expect to profit the people at all that preach well and live ill. 3. Timothy fully knew what was the great thing that Paul had in view, both in his preaching and in his conversation: "Thou hast known my purpose, what I drive at, how far it is from any worldly, carnal, secular design, and how sincerely I aim at the glory of God and the good of the souls of men." 4. Timothy fully knew Paul's good character, which he might gather from his doctrine, manner of life, and purpose; for he gave proofs of his faith (that is, of his integrity and fidelity, or his faith in Christ, his faith concerning another world, by which Paul lived), his long-suffering towards the churches to which he preached and over which he presided, his charity towards all men, and his patience. These were graces that Paul was eminent for, and Timothy knew it. 5. He knew that he had suffered ill for doing well ( v. 11 ): "Thou hast fully known the persecutions and afflictions that came unto me " (he mentions those only which happened to him while Timothy was with him, at Antioch, at Iconium, at Lystra ); "and therefore let it be no surprise to thee if thou suffer hard things, it is no more than I have endured before." 6. He knew what care God had taken of him: Notwithstanding out of them all the Lord delivered me; as he never failed his cause, so his God never failed him. Thou hast fully known my afflictions. When we know the afflictions of good people but in part, they are a temptation to us to decline that cause which they suffer for; when we know only the hardships they undergo for Christ, we may be ready to say, "We will renounce that cause that is likely to cost us so dear in the owning of it;" but when we fully know the afflictions, not only how they suffer, but how they are supported and comforted under their sufferings, then, instead of being discouraged, we shall be animated by them, especially considering that we are told before that we must count upon such things ( v. 12 ): All that will live godly in Christ Jesus shall suffer persecution: not always alike; at that time those who professed the faith of Christ were more exposed to persecution than at other times; but at all times, more or less, those who will live godly in Christ Jesus shall suffer persecution. They must expect to be despised, and that their religion will stand in the way of their preferment; those who will live godly must expect it, especially those who will live godly in Christ Jesus, that is, according to the strict rules of the Christian religion, those who will wear the livery and bear the name of the crucified Redeemer. All who will show their religion in their conversation, who will not only be godly, but live godly, let them expect persecution, especially when they are resolute in it. Observe, (1.) The apostle's life was very exemplary for three things: for his doctrine, which was according to the will of God; for his life, which was agreeable to his doctrine; and for his persecutions and sufferings. (2.) Though his life was a life of great usefulness, yet it was a life of great sufferings; and none, I believe, came nearer to their great Master for eminent services and great sufferings than Paul: he suffered almost in every place; the Holy Ghost witnessed that bonds and afflictions did abide him, Acts xx. 23 . Here he mentions his persecutions and afflictions at Antioch, at Iconium, at Lystra, besides what he suffered elsewhere. (3.) The apostle mentions the Lord's delivering him out of them all, for Timothy's and our encouragement under sufferings. (4.) We have the practice and treatment of true Christians: they live godly in Jesus Christ—this is their practice; and they shall suffer persecution—this is the usage they must expect in this world.

II. He warns Timothy of the fatal end of seducers, as a reason why he should stick closely to the truth as it is in Jesus: But evil men and seducers shall wax worse and worse, &c., v. 13 . Observe, As good men, by the grace of God, grow better and better, so bad men, through the subtlety of Satan and the power of their own corruptions, grow worse and worse. The way of sin is down-hill; for such proceed from bad to worse, deceiving and being deceived. Those who deceive others do but deceive themselves; those who draw others into error run themselves into more and more mistakes, and they will find it so at last, to their cost.

III. He directs him to keep close to a good education, and particularly to what he had learned out of the holy scriptures ( v. 14, 15 ): Continue thou in the things which thou hast learned. Note, It is not enough to learn that which is good, but we must continue in it, and persevere in it unto the end. Then are we Christ's disciples indeed, John viii. 31 . We should not be any more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive, Eph. iv. 14 . Be not carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace, Heb. xiii. 9 . And for this reason we should continue in the things we have learned from the holy scriptures; not that we ought to continue in any errors and mistakes which we may have been led into, in the time of our childhood and youth (for these, upon an impartial enquiry and full conviction, we should forsake); but this makes nothing against our continuing in those things which the holy scriptures plainly assert, and which he that runs may read. If Timothy would adhere to the truth as he had been taught it, this would arm him against the snares and insinuations of seducers. Observe, Timothy must continue in the things which he had learned and had been assured of.

1. It is a great happiness to know the certainty of the things wherein we have been instructed ( Luke i. 4 ); not only to know what the truths are, but to know that they are of undoubted certainty. What we have learned we must labour to be more and more assured of, that, being grounded in the truth, we may be guarded against error, for certainty in religion is of great importance and advantage: Knowing, (1.) "That thou hast had good teachers. Consider of whom thou hast learned them; not of evil men and seducers, but good men, who had themselves experienced the power of the truths they taught thee, and been ready to suffer for them, and thereby would give the fullest evidence of their belief of these truths." (2.) "Knowing especially the firm foundation upon which thou hast built, namely, that of the scripture ( v. 15 ): That from a child thou hast known the holy scriptures. "

2. Those who would acquaint themselves with the things of God, and be assured of them, must know the holy scriptures, for these are the summary of divine revelation.

3. It is a great happiness to know the holy scriptures from our childhood; and children should betimes get the knowledge of the scriptures. The age of children is the learning age; and those who would get true learning must get it out of the scriptures.

4. The scriptures we are to know are the holy scriptures; they come from the holy God, were delivered by holy men, contain holy precepts, treat of holy things, and were designed to make us holy and to lead us in the way of holiness to happiness; being called the holy scriptures, they are by this distinguished from profane writings of all sorts, and from those that only treat morality, and common justice and honesty, but do not meddle with holiness. If we would know the holy scriptures, we must read and search them daily, as the noble Bereans did, Acts xvii. 11 . They must not lie by us neglected, and seldom or never looked into. Now here observe,

(1.) What is the excellency of the scripture. It is given by inspiration of God ( v. 16 ), and therefore is his word. It is a divine revelation, which we may depend upon as infallibly true. The same Spirit that breathed reason into us breathes revelation among us: For the prophecy came not in old time by the will of man, but holy men spoke as they were moved or carried forth by the Holy Ghost, 2 Pet. i. 21 . The prophets and apostles did not speak from themselves, but what they received of the Lord that they delivered unto us. That the scripture was given by inspiration of God appears from the majesty of its style,—from the truth, purity, and sublimity, of the doctrines contained in it,—from the harmony of its several parts,—from its power and efficacy on the minds of multitudes that converse with it,—from the accomplishment of many prophecies relating to things beyond all human foresight,—and from the uncontrollable miracles that were wrought in proof of its divine original: God also bearing them witness, both with signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to his own will, Heb. ii. 4 .

(2.) What use it will be of to us. [1.] It is able to make us wise to salvation; that is, it is a sure guide in our way to eternal life. Note, Those are wise indeed who are wise to salvation. The scriptures are able to make us truly wise, wise for our souls and another world. "To make thee wise to salvation through faith. " Observe, The scriptures will make us wise to salvation, if they be mixed with faith, and not otherwise, Heb. iv. 2 . For, if we do not believe their truth and goodness, they will do us no good. [2.] It is profitable to us for all the purposes of the Christian life, for doctrine, for reproof, for correction, for instruction in righteousness. It answers all the ends of divine revelation. It instructs us in that which is true, reproves us for that which is amiss, directs us in that which is good. It is of use to all, for we all need to be instructed, corrected, and reproved: it is of special use to ministers, who are to give instruction, correction, and reproof; and whence can they fetch it better than from the scripture? [3.] That the man of God may be perfect, v. 17 . The Christian, the minister, is the man of God. That which finishes a man of God in this world is the scripture. By it we are thoroughly furnished for every good work. There is that in the scripture which suits every case. Whatever duty we have to do, whatever service is required from us, we may find enough in the scriptures to furnish us for it.

(3.) On the whole we here see, [1.] That the scripture has various uses, and answers divers ends and purposes: It is profitable for doctrine, for reproof, for correction of all errors in judgment and practice, and for instruction in righteousness. [2.] The scripture is a perfect rule of faith and practice, and was designed for the man of God, the minister as well as the Christian who is devoted to God, for it is profitable for doctrine, &c. [3.] If we consult the scripture, which was given by inspiration of God, and follow its directions, we shall be made men of God, perfect, and thoroughly furnished to every good work. [4.] There is no occasion for the writings of the philosopher, nor for rabbinical fables, nor popish legends, nor unwritten traditions, to make us perfect men of God, since the scripture answers all these ends and purposes. O that we may love our Bibles more, and keep closer to them than ever! and then shall we find the benefit and advantage designed thereby, and shall at last attain the happiness therein promised and assured to us.

1 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; 2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. 3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4 And they shall turn away their ears from the truth, and shall be turned unto fables. 5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. 6 For I am now ready to be offered, and the time of my departure is at hand. 7 I have fought a good fight, I have finished my course, I have kept the faith: 8 Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

Observe, I. How awfully this charge is introduced ( v. 1 ): I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom. Observe, The best of men have need to be awed into the discharge of their duty. The work of a minister is not an indifferent thing, but absolutely necessary. Woe be to him if he preach not the gospel, 1 Cor. ix. 16 . To induce him to faithfulness, he must consider, 1. That the eye of God and Jesus Christ was upon him: I charge thee before God and the Lord Jesus Christ; that is, "as thou tenderest the favour of God and Jesus Christ; as thou wilt approve thyself to God and Jesus Christ, by the obligations both of natural and revealed religion; as thou wilt make due returns to the God who made thee and the Lord Jesus Christ who redeemed thee." 2. He charges him as he will answer it at the great day, reminding him of the judgment to come, which is committed to the Lord Jesus. He shall judge the quick and the dead at his appearing and his kingdom, that is, when he appears in his kingdom. It concerns all, both ministers and people, seriously to consider the account that they must shortly give to Jesus Christ of all the trusts reposed in them. Christ shall judge the quick and the dead, that is, those that at the last day shall be found alive, and those who shall be raised to life out of the grave. Note, (1.) The Lord Jesus Christ shall judge the quick and the dead. God hath committed all judgment unto the Son, and hath appointed him the Judge of quick and dead, Acts x. 42 . (2.) He will appear; he will come the second time, and it will be a glorious appearance, as the word epiphaneia signifies. (3.) Then his kingdom shall appear in its glory: At his appearing and kingdom; for he will then appear in his kingdom, sitting on a throne, to judge the world.

II. What is the matter of the charge, v. 2-5 . He is charged,

1. To preach the word. This is ministers' business; a dispensation is committed to them. It is not their own notions and fancies that they are to preach, but the pure plain word of God; and they must not corrupt it, but as of sincerity, but as of God, in the sight of God, they speak in Christ, 2 Cor. ii. 17 .

2. To urge what he preached, and to press it with all earnestness upon his hearers: " Be instant in season and out of season, reprove, rebuke, exhort; do this work with all fervency of spirit. Call upon those under thy charge to take heed of sin, to do their duty: call upon them to repent, and believe, and live a holy life, and this both in season and out of season. In season, when they are at leisure to hear thee, when some special opportunity offers itself of speaking to them with advantage. Nay, do it out of season, even when there is not that apparent probability of fastening something upon them, because thou dost not know but the Spirit of God may fasten upon them; for the wind bloweth where it listeth; and in the morning we must sow our seed, and in the evening not withhold our hand, " Eccl. xi. 6 . We must do it in season, that is, let slip no opportunity; and do it out of season, that is, not shift off the duty, under pretence that it is out of season.

3. He must tell people of their faults: " Reprove them, rebuke them. Convince wicked people of the evil and danger of their wicked courses. Endeavour, by dealing plainly with them, to bring them to repentance. Rebuke them with gravity and authority, in Christ's name, that they may take thy displeasure against them as an indication of God's displeasure."

4. He must direct, encourage, and quicken those who began well. " Exhort them (persuade them to hold on, and endure to the end) and this with all long-suffering and doctrine. " (1.) He must do it very patiently: With all long-suffering. "If thou do not see the effect of thy labours presently, yet do not therefore give up the cause; be not weary of speaking to them." While God shows to them all long-suffering, let ministers exhort with all long-suffering. (2.) He must do it rationally, not with passion, but with doctrine, that is, "In order to the reducing of them to good practices, instil into them good principles. Teach them the truth as it is in Jesus, reduce them to a firm belief of it, and this will be a means both to reclaim them from evil and to bring them to good." Observe, [1.] A minister's work has various parts: he is to preach the word, to reprove, rebuke, and exhort. [2.] He is to be very diligent and careful; he must be instant in season and out of season; he must spare no pains nor labour, but must be urgent with them to take care of their souls and their eternal concerns.

5. He must watch in all things. "Seek an opportunity of doing them a kindness; let no fair occasion slip, through thy negligence. Watch to thy work; watch against the temptations of Satan, by which thou mayest be diverted from it; watch over the souls of those who are committed to thy charge."

6. He must count upon afflictions, and endure them, make the best of them. Kakopatheson, endure patiently. "Be not discouraged by the difficulties thou meetest with, but bear them with an evenness of spirit. Inure thyself to hardships."

7. He must remember his office, and discharge its duties: Do the work of an evangelist. The office of the evangelist was, as the apostles' deputies, to water the churches that they planted. They were not settled pastors, but for some time resided in, and presided over, the churches that the apostles had planted, till they were settled under a standing ministry. This was Timothy's work.

8. He must fulfil his ministry: Make full proof of it. It was a great trust that was reposed in him, and therefore he must answer it, and perform all the parts of his office with diligence and care. Observe, (1.) A minister must expect afflictions in the faithful discharge of his duty. (2.) He must endure them patiently, like a Christian hero. (3.) These must not discourage him in his work, for he must do his work, and fulfil his ministry. (4.) The best way to make full proof of our ministry is to fulfil it, to fill it up in all its parts with proper work.

III. The reasons to enforce the charge.

1. Because errors and heresies were likely to creep into the church, by which the minds of many professing Christians would be corrupted ( v. 3, 4 ): " For the time will come when they will not endure sound doctrine. Therefore improve the present time, when they will endure it. Be busy now, for it is seedtime; when the fields are white unto the harvest, put in the sickle, for the present gale of opportunity will be soon over. They will not endure sound doctrine. There will be those who will heap to themselves corrupt teachers, and will turn away their ears from the truth; and therefore secure as many as thou canst, that, when these storms and tempests do arise, they may be well fixed, and their apostasy may be prevented." People must hear, and ministers must preach, for the time to come, and guard against the mischiefs that are likely to arise hereafter, though they do not yet arise. They will turn away their ears from the truth; they will grow weary of the old plain gospel of Christ, and then they will be greedy of fables, and take pleasure in them, and God will give them up to those strong delusions, because they received not the truth in the love of it, 2 Thess. ii. 11, 12 . Observe, (1.) These teachers were of their own heaping up, and not of God's sending; but they chose them, to gratify their lusts, and to please their itching ears. (2.) People do so when they will not endure sound doctrine, that preaching which is searching, plain, and to the purpose; then they will have teachers of their own. (3.) There is a wide difference between the word of God and the word of such teachers; the one is sound doctrine, the word of truth, the other is only fables. (4.) Those that are turned unto fables first turn away their ears from the truth, for they cannot hear and mind both, any more than they can serve two masters. Nay, further, it is said, They shall be turned unto fables. God justly suffers those to turn to fables who grow weary of the truth, and gives them up to be led aside from the truth by fables.

2. Because Paul for his part had almost done his work: Do thou make full proof of thy ministry, for I am now ready to be offered, v. 6 . And,

(1.) "Therefore there will be the more occasion for thee." When labourers are removed out of the vineyard, it is no time for those to loiter that are left behind, but to double their diligence. The fewer hands there are to work the more industrious those hands must be that are at work.

(2.) "I have done the work of my day and generation; do thou in like manner do the work of thy day and generation."

(3.) The comfort and cheerfulness of Paul, in the prospect of his approaching departure, might encourage Timothy to the utmost industry, and diligence, and seriousness in his work. Paul was an old soldier of Jesus Christ, Timothy was but newly enlisted. "Come," says Paul, "I have found our Master kind and the cause good; I can look back upon my warfare with a great deal of pleasure and satisfaction; and therefore be not afraid of the difficulties thou must meet with. The crown of life is as sure to thee as if it were already upon thy head; and therefore endure afflictions, and make full proof of thy ministry." The courage and comfort of dying saints and ministers, and especially dying martyrs, are a great confirmation of the truth of the Christian religion, and a great encouragement to living saints and ministers in their work. Here the apostle looks forward, upon his death approaching: I am now ready to be offered. The Holy Ghost witnessed in every city that bonds and afflictions did abide him, Acts xx. 23 . He was now at Rome, and it is probable that he had particular intimations from the Spirit that there he should seal the truth with his blood; and he looks upon it now as near at hand: I am already poured out; so it is in the original, ede spendomai; that is, I am already a martyr in affection. It alludes to the pouring out of the drink-offerings; for the blood of the martyrs, though it was not a sacrifice of atonement, was a sacrifice of acknowledgment to the honour of the grace of God and his truths. Observe,

[1.] With what pleasure he speaks of dying. He calls it his departure; though it is probable that he foresaw he must die a violent bloody death, yet he calls it his departure, or his release. Death to a good man is his release from the imprisonment of this world and his departure to the enjoyments of another world; he does not cease to be, but is only removed from one world to another.

[2.] With what pleasure he looks back upon the life he had lived ( v. 7 ): I have fought a good fight, I have finished my course, &c. He did not fear death, because he had the testimony of his conscience that by the grace of God he had in some measure answered the ends of living. As a Christian, as a minister, he had fought a good fight. He had done the service, gone through the difficulties of his warfare, and had been instrumental in carrying on the glorious victories of the exalted Redeemer over the powers of darkness. His life was a course, and he had now finished it; as his warfare was accomplished, so his race was run. " I have kept the faith. I have kept the doctrines of the gospel, and never betrayed any of them." Note, First, The life of a Christian, but especially of a minister, is a warfare and a race, sometimes compared to the one in the scripture, and sometimes to the other. Secondly, It is a good fight, a good warfare; the cause is good, and the victory is sure, if we continue faithful and courageous. Thirdly, We must fight this good fight; we must fight it out, and finish our course; we must not give over till we are made more than conquerors through him who hath loved us, Rom. viii. 37 . Fourthly, It is a great comfort to a dying saint, when he can look back upon his past life and say with our apostle, " I have fought, &c. I have kept the faith, the doctrine of faith and the grace of faith." Towards the end of our days to be able to speak in this manner, what comfort, unspeakable comfort, will it afford! Let it then be our constant endeavour, by the grace of God, that we may finish our course with joy, Acts xx. 24 .

14. But ... thou-- Whatever they may do. Resuming the thread begun at 2Ti 3:10 .

learned-- from me and thy mother and grandmother ( 2Ti 1:5 ; 2:2).

assured of-- from Scripture ( 2Ti 3:15 ).

of whom-- plural, not singular, in the oldest manuscripts, "from what teachers." Not only from me, but from Lois and Eunice.

15. from a child-- literally, "from an infant." The tender age of the first dawn of reason is that wherein the most lasting impressions of faith may be made.

holy scriptures-- The Old Testament taught by his Jewish mother. An undesigned coincidence with 2Ti 1:5 ; Ac 16:1-3 .

able-- in themselves: though through men's own fault they often do not in fact make men savingly alive.

wise unto salvation-- that is, wise unto the attainment of salvation. Contrast "folly" ( 2Ti 3:9 ). Wise also in extending it to others.

through faith-- as the instrument of this wisdom. Each knows divine things only as far as his own experience in himself extends. He who has not faith, has not wisdom or salvation.

which is in-- that is, rests on Christ Jesus.

16. All scripture-- Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Ep 3:15 ; 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as Alford and Ellicott. "Every Scripture given by inspiration of God is also profitable." Vulgate and the best manuscripts, favor English Version. Clearly the adjectives are so closely connected that as surely as one is a predicate, the other must be so too. Alford admits his translation to be harsh, though legitimate. It is better with English Version to take it in a construction legitimate, and at the same time not harsh. The Greek, "God-inspired," is found nowhere else. Most of the New Testament books were written when Paul wrote this his latest Epistle: so he includes in the clause "All Scripture is God-inspired," not only the Old Testament, in which alone Timothy was taught when a child ( 2Ti 3:15 ), but the New Testament books according as they were recognized in the churches which had men gifted with "discerning of spirits," and so able to distinguish really inspired utterances, persons, and so their writings from spurious. Paul means, "All Scripture is God-inspired and therefore useful"; because we see no utility in any words or portion of it, it does not follow it is not God-inspired. It is useful, because God-inspired; not God-inspired, because useful. One reason for the article not being before the Greek, "Scripture," may be that, if it had, it might be supposed that it limited the sense to the hiera grammata, "Holy Scriptures" ( 2Ti 3:15 ) of the Old Testament, whereas here the assertion is more general: "all Scripture" (compare Greek, 2Pe 1:20 ). The translation, "all Scripture that is God-inspired is also useful," would imply that there is some Scripture which is not God-inspired. But this would exclude the appropriated sense of the word "Scripture"; and who would need to be told that "all divine Scripture is useful ('profitable')?" He 4:13 would, in Alford's view, have to be rendered, "All naked things are also open to the eyes of Him," &c.: so also 1Ti 4:4 , which would be absurd [Tregelles, Remarks on the Prophetic Visions of the Book of Daniel]. Knapp well defines inspiration, "An extraordinary divine agency upon teachers while giving instruction, whether oral or written, by which they were taught how and what they should speak or write" (compare 2Sa 23:1 ; Ac 4:25 ; 2Pe 1:21 ). The inspiration gives the divine sanction to all the words of Scripture, though those words be the utterances of the individual writer, and only in special cases revealed directly by God ( 1Co 2:13 ). Inspiration is here predicated of the writings, "all Scripture," not of the persons. The question is not how God has done it; it is as to the word, not the men who wrote it. What we must believe is that He has done it, and that all the sacred writings are every where inspired, though not all alike matter of special revelation: and that even the very words are stamped with divine sanction, as Jesus used them (for example in the temptation and Joh 10:34 , 35 ), for deciding all questions of doctrine and practice. There are degrees of revelation in Scripture, but not of inspiration. The sacred writers did not even always know the full significancy of their own God-inspired words ( 1Pe 1:10 , 11, 12 ). Verbal inspiration does not mean mechanical dictation, but all "Scripture is (so) inspired by God," that everything in it, its narratives, prophecies, citations, the whole--ideas, phrases, and words--are such as He saw fit to be there. The present condition of the text is no ground for concluding against the original text being inspired, but is a reason why we should use all critical diligence to restore the original inspired text. Again, inspiration may be accompanied by revelation or not, but it is as much needed for writing known doctrines or facts authoritatively, as for communicating new truths [Tregelles]. The omission here of the substantive verb is,' I think, designed to mark that, not only the Scripture then existing, but what was still to be written till the canon should be completed, is included as God-inspired. The Old Testament law was the schoolmaster to bring us to Christ; so it is appropriately said to be "able to make wise unto salvation through faith in Jesus Christ": the term wisdom being appropriated to a knowledge of the relations between the Old and New Testaments, and opposed to the pretended wisdom of the false teachers ( 1Ti 1:7 , 8 ).

doctrine-- Greek, "teaching," that is, teaching the ignorant dogmatic truths which they cannot otherwise know. He so uses the Old Testament, Ro 1:17 .

reproof-- "refutation," convicting the erring of their error. Including polemical divinity. As an example of this use of the Old Testament, compare Ga 3:6 , 13, 16. "Doctrine and reproof" comprehend the speculative parts of divinity. Next follow the practical: Scripture is profitable for: (1) correction (Greek, "setting one right"; compare an example, 1Co 10:1-10 ) and instruction (Greek, "disciplining," as a father does his child, see on 2Ti 2:25 ; Ep 6:4 ; He 12:5 , 11 , or "training" by instruction, warning, example, kindnesses, promises, and chastisements; compare an example, 1Co 5:13 ). Thus the whole science of theology is complete in Scripture. Since Paul is speaking of Scripture in general and in the notion of it, the only general reason why, in order to perfecting the godly ( 2Ti 3:17 ), it should extend to every department of revealed truth, must be that it was intended to be the complete and sufficient rule in all things touching perfection. See Article VI, Common Prayer Book.

in-- Greek, "instruction which is in righteousness," as contrasted with the "instruction" in worldly rudiments ( Col 2:20 , 22).

17. man of God-- (See on 1Ti 6:11 ).

2Ti 4:1-22 . Solemn Charge to Timothy to Do His Duty Zealously, for Times of Apostasy Are at Hand, and the Apostle Is near His Triumphant End: Requests Him to Come and Bring Mark with Him to Rome, as Luke Alone Is with Him, the Others Having Gone: Also His Cloak and Parchments: Warns Him against Alexander: Tells What Befell Him at His First Defense: Greetings: Benediction.

1. charge-- Greek, "adjure."

therefore-- omitted in the oldest manuscripts.

the Lord Jesus Christ-- The oldest manuscripts read simply, "Christ Jesus."

shall judge-- His commission from God is mentioned, Ac 10:42 ; his resolution to do so, 1Pe 4:5 ; the execution of his commission, here.

at his appearing-- The oldest manuscripts read, "and" for "at"; then translate, "(I charge thee before God ... ) and by His appearing."

and his kingdom-- to be set at His appearing, when we hope to reign with Him. His kingdom is real now, but not visible. It shall then be both real and visible ( Lu 22:18 , 30 ; Re 1:7 ; 11:15 ; 19:6). Now he reigns in the midst of His enemies expecting till they shall be overthrown ( Psa 110:2 ; He 10:13 ). Then He shall reign with His adversaries prostrate.

2. Preach-- literally, "proclaim as a herald." The term for the discourses in the synagogue was daraschoth; the corresponding Greek term (implying dialectial style, dialogue, and discussion, Ac 17:2 , 18 ; 18:4 , 19 ) is applied in Acts to discourses in the Christian Church. Justin Martyr [Apology, 2], describes the order of public worship, "On Sunday all meet and the writings of the apostles and prophets are read; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the president likewise prays and gives thanks, and the people solemnly assent, saying, Amen." The bishops and presbyters had the right and duty to preach, but they sometimes called on deacons, and even laymen, to preach. Eusebius [Ecclesiastical History, 6.19]; in this the Church imitated the synagogue ( Lu 4:17-22 ; Ac 13:15 , 16 ).

be instant-- that is, urgent, earnest, in the whole work of the ministry.

in season, out of season-- that is, at all seasons; whether they regard your speaking as seasonable or unseasonable. "Just as the fountains, though none may draw from them, still flow on; and the rivers, though none drink of them, still run; so must we do all on our part in speaking, though none give heed to us" [Chrysostom, Homily, 30, vol. 5., p. 221]. I think with Chrysostom, there is included also the idea of times whether seasonable or unseasonable to Timothy himself; not merely when convenient, but when inconvenient to thee, night as well as day ( Ac 20:31 ), in danger as well as in safety, in prison and when doomed to death as well as when at large, not only in church, but everywhere and on all occasions, whenever and wherever the Lord's work requires it.

reprove-- "convict," "confute."

with, &c.-- Greek, "IN (the element in which the exhortation ought to have place) all long-suffering ( 2Ti 2:24 , 25; 3:10 ) and teaching"; compare 2Ti 2:24 , "apt to teach." The Greek for "doctrine" here is didache, but in 2Ti 3:16 , didascalia. "Didascalia" is what one receives; "didache" is what is communicated [Tittmann].

And he spoke a parable to them to this end, that men ought always to pray, and not to faint;2. Saying, There was in a city a judge, which feared not God, neither regarded man:3. And there was a widow in that city; and she came to him, saying, Avenge me of mine adversary.4. And he would not for a while: but afterwards he said within himself; Though I fear not God, nor regard man;5. Yet because this widow troubles me, I will avenge her, lest by her continual coming she weary me.6. And the Lord said, Hear what the unjust judge said.7. And shall not God avenge his own elect, which cry day and night to him, though he bear long with them?8. I tell you that he will avenge them speedily. Nevertheless when the Son of man comes, shall he find faith on the earth?

Our Lord having spoken of the trials and dangers which were coming, adds immediately afterward their remedy, namely, constant and earnest prayer.

He who has redeemed you, has shown you what He would have you do. He would have you be instant in prayer, He would have you ponder in your heart the blessings you are praying for, He would have you ask and receive what His goodness is longing to impart. He never refuses His blessings to them that pray, but rather stirs men up by His mercy not to faint in praying. Gladly accept the Lord’s encouragement: be willing to do what He commands, not to do what He forbids. Lastly, consider what a blessed privilege is granted you, to talk with God in your prayers, and make known to Him all your wants, while He though not in words, yet by His mercy, answers you, for He despises not petitions, He tires not but when you are silent.

We should say that he is always praying, and faints not, who never fails to pray at the canonical hours. Or all things which the righteous man does and says towards God, are to be counted as praying.

Our Lord utters His parables, either for the sake of the comparison, as in the instance of the creditor, who when forgiving his two debtors all that they owed him was most loved by him who owed him most; or on account of the contrast, from which he draws his conclusion; as, for example, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O you of little faith. So also here when he brings forward the case of the unjust judge.

We may observe, that irreverence towards man is a token of a greater degree of wickedness. For as many as fear not God, yet are restrained by their shame before men, are so far the less sinful; but when a man becomes reckless also of other men, the burden of his sins is greatly increased. It follows, And there was a widow in that city.

The widow may be said to resemble the Church, which appears desolate until the Lord shall come, who now secretly watches over her. But in the following words, And she came to him, saying, Avenge me, etc. we are told the reason why the elect of God pray that they may be avenged; which we find also said of the martyrs in the Revelations of St. John, though at the same time we are very plainly reminded to pray for our enemies and persecutors. This avenging of the righteous then we must understand to be, that the wicked may perish. And they perish in two ways, either by conversion to righteousness, or by punishment having lost the opportunity of conversion. Although, if all men were converted to God, there would still remain the devil to be condemned at the end of the world. And since the righteous are longing for this end to come, they are not unreasonably said to desire vengeance.

Or else; Whenever men inflict injury upon us, we must then think it a noble thing to be forgetful of the evil; but when they offend against the glory of God by taking up arms against the ministers of God’s ordinance, we then approach God imploring His help, and loudly rebuking them who impugn His glory.

If then with the most unjust judge, the perseverance of the suppliant at length prevailed even to the fulfillment of her desire, how much more confident ought they to feel who cease not to pray to God, the Fountain of justice and mercy?And so it follows. And the Lord said, Hear what, etc.

As if He said, If perseverance could melt a judge defiled with every sin, how much more shall our prayers incline to mercy God the Father of all mercies! But some have given a more subtle meaning to the parable, saying, that the widow is a soul that has put off the old man, (that is, the devil,) who is her adversary, because she approaches God, the righteous Judge, who neither fears (because He is God alone) nor regards man, for with God there is no respect of persons. Upon the widow then, or soul ever supplicating Him against the devil, God shows mercy, and is softened by her importunity.

Our Lord speaks this of perfect faith, which is seldom found on earth. See how full the Church of God is; were there no faith, who would enter it? Were there perfect faith, who would not move mountains?

When the Almighty Creator shall appear in the form of the Son of man, so scarce will the elect be, that not so much the cries of the faithful as the torpor of the others will hasten the world’s fall. Our Lord speaks then as it were doubtfully, not that He really is in doubt, but to reprove us; just as we sometimes, in a matter of certainty, might use the words of doubt, as, for instance, in chiding a servant, "Remember, am I not your master?"

Our Lord adds this to show, that when faith fails, prayer dies. In order to pray then, we must have faith, and that our faith fail not, we must pray. Faith pours forth prayer, and the pouring forth of the heart in prayer gives steadfastness to faith.

Always to pray, i.e. to pray daily, and frequently; (Witham) and also to walk always in the presence of God, by a spirit of prayer, love, and sorrow for sin.

This judge, who feared not God, nor cared for man, yet yielded to the importunity of the widow, represents the absolute and sovereign power of God. But we must not suppose the Almighty has any of the faults we see in this iniquitous judge. Comparisons are not meant to hold good in every particular. The only consequence to be drawn from the present parable, is this: if a man, who has neither piety nor tenderness for his fellow creatures, yield to the importunity of a widow, who is not wearied out with repeating her petitions; how much more will God, who is full of bounty and tenderness to man, and only seek occasions to grant him his gifts, hear the prayers of the fervent, and fill with benedictions the petitioner, who can continue like the widow to importune his interference, and can beg without languor or discouragement? (Calmet)

Avenge me; i.e. do me justice. It is a Hebraism. (Witham)

And he would not for a long time. The Almighty does not always hear us as soon as we could wish, nor in the manner that seems best to us; but if we are not always heard according to our desires, we always are as far as is conducive to our salvation. He sometimes delays, in order to exercise our patience, and increase our ardour: sometimes he grants, in his anger, what, in him mercy, he would refuse. Let us then pray always, desire always, love always. Desire always, and you pray always. This is the continual voice of prayer, which the Almighty demands of you. You are silent, when you cease to love. The cooling of charity, is the silence of the heart. (St. Augustine, in Psalm xxxvii.) (Witham)

She weary me out.[1] This, as much as I am able to find out, seems the literal signification both of the Latin and Greek text. (Witham)

Sugillet me, Greek: upopiaze me. The Greek word literally signifies, lest she give me strokes on the face, that make me appear black and blue; which were called, Greek: upopia. This word, Greek: upopiazein, is only used in one other place in the New Testament, (1 Corinthians ix. 27.) where St. Paul says, castigo, or contundo corpus meum. Now, as we cannot imagine that this judge feared lest the widow should beat him in this shameful manner, the word metaphorically seems to imply, lest she should injuriously upbraid and continually reproach me.

In the Greek, although he suffer for the present the elect to be oppressed. (Bible de Vence) --- Our divine Redeemer adds, this, to shew that faith must necessarily accompany our prayers. For whosoever prays for what he does not believe he shall obtain, will pray in vain; let us, therefore, entreat the Father of mercies to grant us the grace of prayer, and firmness in faith; for faith produces prayer, and prayer produces firmness of faith. (St. Augustine, de verb. Dom. Serm 36.) --- But of this there is little left on the earth, and there will be still less at the second coming of the Son of God.

CHAPTER 18

Ver. 1.He spake a parable unto them to the end that. Christ had said, at the end of the last chapter, that the Apostles and the faithful should suffer persecutions, in which they should wish for His presence that they might seek and receive help from Him. He now names a remedy for all their sufferings, prayer, for He both hears them and grants what they ask, for He teaches, directs, strengthens.

Always to pray. Hence the heretics called Euchitæ wished, but without reason, to be always praying and to do no manual work. But it is written, "If any man will not work, neither let him eat" (2Th_3:10). "Always" here seems to mean sedulously, perseveringly, diligently, assiduously as in other things, and at befitting times, especially when temptation, persecution, and affliction are hard at hand. It is impossible for us to pray always and at all times. We must have a time for eating, drinking, labouring, &c. The word "always" means, therefore, not continuance but perseverance in prayer: that is, that we should set apart fit times for prayer, and not cease to pray until we have obtained what we need and what we ask for. Our Lord adds, "and not to faint" or in the Greek "be weary." The reason is that we daily meet so many difficulties and troubles that our whole lives appear to be one temptation and warfare. And as we are infirm and unable to overcome them we ought to ask help and strength from God through prayer. Thus our whole Christian life seems as it were one prayer. Again, "always," that is frequently, at the hours appointed by the Church, that we may do nothing without prayernothing that we do not ascribe to the glory of God. Bede says, mystically, "He prays always who works for God always;" and the Gloss, "He prays always who lives virtuously always." S. Chrysostom: "The Lord would have you to obtain by prayer that which He wishes to give you. The palace and the ears of princes are open to few. The ears of God are open to all who will." He refers to Ecclus. 35:20. So the apostle, Eph_6:18; 1Th_5:17. See what I have said on those three passages, Climachus: Gradu xxviii.: "Prayer, if we regard its nature or quality, is the familiar conversation and union of man with God, but if we consider its force and efficacy it is the conservation of the world, our reconciliation with God, the mother, at once, and daughter of tears, the propitiation of sins, the bridge of escape from temptation, the bulwark against the attacks of afflictions, the destruction of war, the office of angels, the food of all spirits-future joy, continual action, the fountain of virtues, the reconciler and authoress of divine graces." Not content, he speaks more highly, exaltedly, nobly still: "It is spiritual progress, the food of the soul, the illumination of the mind, the axe of despair, the demonstration of hope, the distinction of sorrow, the wealth of monks, the treasure of solitaries, the decreasing of anger, the mirror of religious growth, the index of our stature, the declaration of our condition, the signification of things future, the proof of the glory to come." So the Church sings of S. Cæcilia: She always bore the evangel of Christ in her bosom, and neither by day nor by night did she cease from divine conversation and prayer, and when the organs sounded Cæcilia sang to the Lord, "Cleanse thou my heart, that I may not be confounded." Valerian her husband found her on her bed praying, with an angel. By this increasing prayer she merited to be given to the angel for the preservation of her virginity, the conversion of her espoused husband Valerian, of Tiburtius and 400 others, and lastly a glorious martyrdom with them all.

Ver. 2.Saying there was in a city a judge which feared not God. This judge was wicked, unjust, cruel, and godless, one who feared neither the vengeance of God, nor the ill-report of men, who cared nothing for his conscience or his character. For the wicked who have no fear of God are often deterred by the shame of men, from confessing those acts for which they are openly despised and considered godless and infamous. But this judge was moved by no fear of God or man, and therefore he had arrived, says Theophylact, at the summit of all wickedness.

Ver. 3.And there was a widow in that city. Avenge me, that is, vindicate my right against my oppressor, and free my innocence; righteousness, substance, and character, which are brought to trial by my enemy who is powerful, and against whom I cannot stand. She did not ask for vengeance but only for justice, that she might be delivered from the violence of her adversary and get back her own.

Ver. 4.And he would not for a while. Partly from his own wickedness and partly because he hoped for a great bribe from the opponent.

But afterward he said within himself, Though I fear not God, nor regard man, i.e., Although I am unjust and without scruple or shame yet because this widow is troublesome to me, I will avenge her of her adversary, and give her back her right, lest continually (in novissimo) coming she weary me out (sugillet me). The Syriac has "omni tempore;" the Arabic "semper." Sugillo is properly to bruise the face and make it livid by blows. The Greek is ύποπιάζω. The metaphorical meaning is, firstly, to deafen the head and ears with noise, and many so understand it. The Syriac has, "Lest she continually trouble me." The Arabic, "Lest she be always coming to trouble me."  S. Augustine (Ep. 121 to Proba): "She moved the unjust judge by her persistence to listen to her. Not that he was influenced by justice or mercy, but he was overcome by weariness." So Bede, Euthymius, Lucas and others from the Greek. "As therefore this widow by the assiduity and importunity of her supplications conquered the judge, so do we overcome God. What fear cannot effect prayer can. Threats and the fear of punishment have not moved men to justice; but when the widow came as a suppliant, from a savage she made the judge humane. What then may we not conjecture of a beneficent God, if the widow by her prayers changed a judge who had been cruel before, into a humane one?"  S. Chrysostom adds that Christ here wishes to show that the chief strength of prayer consists in turning unjust and cruel judges to piety and mercy. Sugillare, applied from the body to the mind, means to brand with a mark, to affect with disgrace, to accuse. Although this senseless judge regarded neither God nor man, he feared for himself and his office, lest he should be deposed from his judgeship, and deprived of honour and profit; he therefore gave the widow her due.

A1legorically, S. Augustine (Lib. ii. Quæst. Evangel. qu. 45), says, "The widow is the Church, which seems desolate until her bridegroom Christ, who now bears her griefs in secret, return from heaven to judgment."

In trope, "The widow," says Theophylact, "is the soul which has put away her former husband. He was hostile to her because she came to God. God is a judge Who fears no one, and regards not the persons of men. The widow represents every soul that is desolate and afflicted, and who prays to the judge, that is God, to be delivered from her adversary. But because it is incongruous to compare God to the unjust and wicked judge, as Euthymius rightly says, from S. Chrysostom, we should rather say that it is Christ who is here spoken of; and not in comparison but as concluding from the less to the greater. That is: If the unjust judge were overcome by the importunity of the widow to change injustice into justice, and give her her rights, how much rather should God do this, who is most just, nay who is justice itself, punishing all injustice?" So S. Augustine aboveS. Chrysostom and Theophylactas will be clearly shown on

verse 7.

Vers. 6, 7.And the Lord said, hear what the, &c. "God," says Theophylact, "is the leader, the judge and the vindicator of all righteousness." So David on Psa_34:17, "The righteous cry, and the Lord heareth." The Arabic has, "Hear what the unjust judge said; and shall not God more rightly avenge His own elect who cry to Him day and night?" So Ecclus. 35:21, 22; Rev_6:9-10, where the souls of the slain for Christ cry to God demanding vengeance. They hear from Him that they must rest yet a little while until the number of their fellow servants is completed. See what I have commented on the place.

Morally. Behold how great is the dignity, the need, and the power of prayer. The need, that by it we may be delivered from all the temptations and tribulations by which we are every where, and always, surrounded. The dignity, because by means of prayer we converse with God, as do the angels. The power, because by it we overcome all adversities and hardships. "To pray always," says S. Chrysostom (Book ii. of Prayer) "is the work of angels, who, wholly intent upon God, teach us while we pray to forget our human nature, and to have no regard to things present, but to conceive of ourselves as standing in the midst of angels, and performing the same sacrifice with them." He adds, "Satan does not venture to come too near to a soul fortified by prayer, for he fears the strength and fortitude which prayer confers. Prayer supports the soul more than food supports the body." And (Book i.), "As the sun gives light to the body, so does prayer to the soul. If it be a loss to a blind man not to see the sun, how much greater a loss is it to a Christian not to pray assiduously, nor to introduce the light of Christ into his soul by prayer! By it we attain to this end, that we cease to be mortal and of time. By nature we are mortal, but by pray and our life with God, we pass to the life immortal. For it is inevitable that he who holds communion with God, should come out superior to death and to all that is subject to corruption."

Ver. 8.When the Son of man cometh. He comes to the universal judgment, when He will deliver His elect, whom He ordered to be always ready and eager; and to await that day patiently, preparing themselves for it by prayer and good works. For that day will be sudden and unexpected like lightning, as He Himself has said (chap. xvii. 24). Christ gives the reason why we should always pray, and persevere in prayer; because from His long absence, faith will fail even in many who believe, so that they will either lose all faith or believe very feebly, scarcely thinking that He will return at all. Secondly, Christ here gives the reason, why many are not heard in prayer. Their faith begins to fail and they do not continue steadfast in prayer, nor await the coming of the Lord with patience as they ought.

Thirdly, Theophylact says, "He rightly connected His words on prayer with those on faith, for the base and foundation of all prayer is faith. He declared at the same time that few would pray, for faith would be found in few."

Christ says this to add a fresh incentive to unceasing prayer, for by degrees faith is failing more and more, and offences and persecutions are therefore increasing.

Shall He find faithperfect faith, that is; faith formed by certain confidence (fiducia) and love. "This," says S. Augustine (tract xxxvi), "is scarcely found on earth, for the Church of the faithful is full of imperfect faith, and is, as it were, half dead." Christ Him-self explains it so, S. Mat_24:12.

This will happen more especially; at the end of the world before the coming of Christ to judgment, when men shall eat and drink themselves over to pleasure and think not of the judgment, as Christ said, Luk_17:27; and S. Peter, 2Pe_3:3. That is, Christians will deny that He is coming to judgment, even when that coming is near at hand (2Peter 3:4). As if they had said, "Nature has made the world: the same Nature continues its course in the same tenor, and always will continue it. There is no God to destroy it: no Deity to judge us and our works, and to punish them."

1 And he spake a parable unto them to this end, that men ought always to pray, and not to faint; 2 Saying, There was in a city a judge, which feared not God, neither regarded man: 3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. 4 And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; 5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. 6 And the Lord said, Hear what the unjust judge saith. 7 And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? 8 I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?

This parable has its key hanging at the door; the drift and design of it are prefixed. Christ spoke it with this intent, to teach us that men ought always to pray and not to faint, v. 1 . It supposes that all God's people are praying people; all God's children keep up both a constant and an occasional correspondence with him, send to him statedly, and upon every emergency. It is our privilege and honour that we may pray. It is our duty; we ought to pray, we sin if we neglect it. It is to be our constant work; we ought always to pray, it is that which the duty of every day requires. We must pray, and never grow weary of praying, nor think of leaving it off till it comes to be swallowed up in everlasting praise. But that which seems particularly designed here is to teach us constancy and perseverance in our requests for some spiritual mercies that we are in pursuit of, relating either to ourselves or to the church of God. When we are praying for strength against our spiritual enemies, our lusts and corruptions, which are our worst enemies, we must continue instant in prayer, must pray and not faint, for we shall not seek God's face in vain. So we must likewise in our prayers for the deliverance of the people of God out of the hands of their persecutors and oppressors.

I. Christ shows, by a parable, the power of importunity among men, who will be swayed by that, when nothing else will influence, to do what is just and right. He gives you an instance of an honest cause that succeeded before an unjust judge, not by the equity or compassionableness of it, but purely by dint of importunity. Observe here, 1. The bad character of the judge that was in a certain city. He neither feared God nor regarded man; he had no manner of concern either for his conscience or for his reputation; he stood in no awe either of the wrath of God against him or of the censures of men concerning him: or, he took no care to do his duty either to God or man; he was a perfect stranger both to godliness and honour, and had no notion of either. It is not strange if those that have cast off the fear of their Creator be altogether regardless of their fellow-creatures; where no fear of God is no good is to be expected. Such a prevalency of irreligion and inhumanity is bad in any, but very bad in a judge, who has power in his hand, in the use of which he ought to be guided by the principles of religion and justice, and, if he be not, instead of doing good with his power he will be in danger of doing hurt. Wickedness in the place of judgment was one of the sorest evils Solomon saw under the sun, Eccl. iii. 16 . 2. The distressed case of a poor widow that was necessitated to make her appeal to him, being wronged by some one that thought to bear her down with power and terror. She had manifestly right on her side; but, it should seem, in soliciting to have right done her, she tied not herself to the formalities of the law, but made personal application to the judge from day to day at his own house, still crying, Avenge me of mine adversary; that is, Do me justice against mine adversary; not that she desired to be revenged on him for any thing he had done against her, but that he might be obliged to restore what effects he had of hers in his hands, and might be disabled any more to oppress her. Note, Poor widows have often many adversaries, who barbarously take advantage of their weak and helpless state to invade their rights, and defraud them of what little they have; and magistrates are particularly charged, not only not to do violence to the widow ( Jer. xxi. 3 ), but to judge the fatherless, and plead for the widow ( Isa. i. 17 ), to be their patrons and protectors; then they are as gods, for God is so, Ps. lxviii. 5 . 3. The difficulty and discouragement she met with in her cause: He would not for awhile. According to his usual practice, he frowned upon her, took no notice of her cause, but connived at all the wrong her adversary did her; for she had no bribe to give him, no great man whom he stood in any awe of to speak for her, so that he did not at all incline to redress her grievances; and he himself was conscience of the reason of his dilatoriness, and could not but own within himself that he neither feared God nor regarded man. It is sad that a man should know so much amiss of himself, and be in no care to amend it. 4. The gaining of her point by continually dunning this unjust judge ( v. 5 ): " Because this widow troubleth me, gives me a continual toil, I will hear her cause, and do her justice; not so much lest by her clamour against me she bring me into an ill name, as lest by her clamour to me she weary me; for she is resolved that she will give me no rest till it is done, and therefore I will do it, to save myself further trouble; as good at first as at last." Thus she got justice done her by continual craving; she begged it at his door, followed him in the streets, solicited him in open court, and still her cry was, Avenge me of mine adversary, which he was forced to do, to get rid of her; for his conscience, bad as he was, would not suffer him to send her to prison for an affront upon the court.

II. He applies this for the encouragement of God's praying people to pray with faith and fervency, and to persevere therein.

1. He assures them that God will at length be gracious to them ( v. 6 ): Hear what the unjust judge saith, how he owns himself quite overcome by a constant importunity, and shall not God avenge his own elect? Observe,

(1.) What it is that they desire and expect: that God would avenge his own elect. Note, [1.] There are a people in the world that are God's people, his elect, his own elect, a choice people, a chosen people. And this he has an eye to in all he does for them; it is because they are his chosen, and in pursuance of the choice he has made of them. [2.] God's own elect meet with a great deal of trouble and opposition in this world; there are many adversaries that fight against them; Satan is their great adversary. [3.] That which is wanted and waited for is God's preserving and protecting them, and the work of his hands in them; his securing the interest of the church in the world and his grace in the heart.

(2.) What it is that is required of God's people in order to the obtaining of this: they must cry day and night to him; not that he needs their remonstrances, or can be moved by their pleadings, but this he has made their duty, and to this he has promised mercy. We ought to be particular in praying against our spiritual enemies, as St. Paul was: For this thing I besought the Lord thrice, that it might depart from me; like this importunate widow. Lord, mortify this corruption. Lord, arm me against this temptation. We ought to concern ourselves for the persecuted and oppressed churches, and to pray that God would do them justice, and set them in safety. And herein we must be very urgent; we must cry with earnestness: we must cry day and night, as those that believe prayer will be heard at last; we must wrestle with God, as those that know how to value the blessing, and will have no nay. God's praying people are told to give him no rest, Isa. lxii. 6, 7 .

(3.) What discouragements they may perhaps meet with in their prayers and expectations. He may bear long with them, and may not presently appear for them, in answer to their prayers. He is makrothymon ep autois —he exercises patience towards the adversaries of his people, and does not take vengeance on them; and he exercises the patience of his people, and does not plead for them. He bore long with the cry of the sin of the Egyptians that oppressed Israel, and with the cry of the sorrows of those that were oppressed.

(4.) What assurance they have that mercy will come at last, though it be delayed, and how it is supported by what the unjust judge saith: If this widow prevail by being importunate, much more shall God's elect prevail. For, [1.] This widow was a stranger, nothing related to the judge; but God's praying people are his own elect, whom he knows, and loves, and delights in, and has always concerned himself for. [2.] She was but one, but the praying people of God are many, all of whom come to him on the same errand, and agree to ask what they need, Matt. xviii. 19 . As the saints of heaven surround the throne of glory with their united praises, so saints on earth besiege the throne of grace with their united prayers. [3.] She came to a judge that bade her keep her distance; we come to a Father that bids us come boldly to him, and teaches us to cry, Abba, Father. [4.] She came to an unjust judge; we come to a righteous Father ( John xvii. 25 ), one that regards his own glory and the comforts of his poor creatures, especially those in distress, as widows and fatherless. [5.] She came to this judge purely upon her own account; but God is himself engaged in the cause which we are soliciting; and we can say, Arise, O Lord, plead thine own cause; and what wilt thou do to thy great name? [6.] She had no friend to speak for her, to add force to her petition, and to use interest for her more than her own; but we have an Advocate with the Father, his own Son, who ever lives to make intercession for us, and has a powerful prevailing interest in heaven. [7.] She had no promise off speeding, no, nor any encouragement given her to ask; but we have the golden sceptre held out to us, are told to ask, with a promise that it shall be given to us. [8.] She could have access to the judge only at some certain times; but we may cry to God day and night, at all hours, and therefore may the rather hope to prevail by importunity. [9.] Her importunity was provoking to the judge, and she might fear lest it should set him more against her; but our importunity is pleasing to God; the prayer of the upright is his delight, and therefore, we may hope, shall avail much, if it be an effectual fervent prayer.

2. He intimates to them that, notwithstanding this, they will begin to be weary of waiting for him ( v. 8 ): " Nevertheless, though such assurances are given that God will avenge his own elect, yet, when the Son of man cometh, shall he find faith on the earth? " The Son of man will come to avenge his own elect, to plead the cause of persecuted Christians against the persecuting Jews; he will come in his providence to plead the cause of his injured people in every age, and at the great day he will come finally to determine the controversies of Zion. Now, when he comes, will he find faith on the earth? The question implies a strong negation: No, he will not; he himself foresees it.

(1.) This supposes that it is on earth only that there is occasion for faith; for sinners in hell are feeling that which they would not believe, and saints in heaven are enjoying that which they did believe.

(2.) It supposes that faith is the great thing that Jesus Christ looks for. He looks down upon the children of men, and does not ask, Is there innocency? but, Is there faith? He enquired concerning the faith of those who applied themselves to him for cures.

(3.) It supposes that if there were faith, though ever so little, he would discover it, and find it out. His eye is upon the weakest and most obscure believer.

1-5. always-- Compare Lu 18:7 , "night and day."

faint-- lose heart, or slacken.

6-8. the Lord-- a name expressive of the authoritative style in which He interprets His own parable.