30th Sunday in Ordinary Time

Head. Rejoice over Babylon. --- Save. Hebrew Hoshang, "I beg," was usually added; and this acclamation is used by the Church.

Together. All shall hasten, and there shall be no impediment, Isaias xxxv. 5.

Shall, or "came" into captivity, Baruch vi. 6., Psalm cxxv. 6., and Isaias lxvi. 20. --- Way. They shall find every accommodation, and plenty of water, Isaias xxxv. 7., and xlix. 10. --- Born. Chaldean, "beloved." I will treat the ten tribes as well as Juda. Christ inebriates his disciples with his graces. (Calmet) --- Ephraim shall be treated with all the love and attention shewn to the first-born. (Worthington)

1 At the same time, saith the Lord , will I be the God of all the families of Israel, and they shall be my people. 2 Thus saith the Lord , The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest. 3 The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. 4 Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. 5 Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things. 6 For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the Lord our God. 7 For thus saith the Lord ; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O Lord , save thy people, the remnant of Israel. 8 Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. 9 They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.

God here assures his people,

I. That he will again take them into a covenant relation to himself, from which they seemed to be cut off. At the same time, when God's anger breaks out against the wicked ( ch. xxx. 24 ), his own people shall be owned by him as the children of his love: I will be the God (that is, I will show myself to be the God) of all the families of Israel ( v. 1 ),—not of the two tribes only, but of all the tribes,—not of the house of Aaron only, and the families of Levi, but of all their families; not only their state in general, but their particular families, and the interests of them, shall have the benefit of a special relation to God. Note, The families of good people, in their family capacity, may apply to God and stay themselves upon him as their God. If we and our houses serve the Lord, we and our houses shall be protected and blessed by him, Prov. iii. 33 .

II. That he will do for them, in bringing them out of Babylon, as he had done for their fathers when he delivered them out of Egypt, and as he had purposed to do when he first took them to be his people. 1. He puts them in mind of what he did for their fathers when he brought them out of Egypt, v. 2 . They were then, as these were, a people left of the sword, that sword of Pharaoh with which he cut off all the male children as soon as they were born (a bloody sword indeed they had narrowly escaped) and that sword with which he threatened to cut them off when he pursued them to the Red Sea. They were then in the wilderness, where they seemed to be lost and forgotten, as these were now in a strange land, and yet they found grace in God's sight, were owned and highly honoured by him, and blessed with wonderful instances of his peculiar favour, and he was at this time going to cause them to rest in Canaan. Note, When we are brought very low, and insuperable difficulties appear in the way of our deliverance, it is good to remember that it has been so with the church formerly, and yet that it has been raised up from its low estate and has got to Canaan through all the hardships of a wilderness; and God is still the same. 2. They put him in mind of what God had done for their fathers, intimating that they now saw not such signs, and were ready to ask, as Gideon did, Where are all the wonders that our fathers told us of? It is true, The Lord hath appeared of old unto me ( v. 3 ), in Egypt, in the wilderness, hath appeared with me and for me, hath been seen in his glory as my God. The years of ancient times were glorious years; but now it is otherwise; what good will it do us that he appeared of old to us when now he is a God that hides himself from us? Isa. xlv. 15 . Note, It is hard to take comfort from former smiles under present frowns. 3. To this he answers with an assurance of the constancy of his love: Yea, I have loved thee, not only with an ancient love, but with an everlasting love, a love that shall never fail, however the comforts of it may for a time be suspended. It is an everlasting love; therefore have I extended or drawn out lovingkindness unto thee also, as well as to thy ancestors, or, with lovingkindness have I drawn thee to myself as thy God, from all the idols to which thou hadst turned aside. Note, It is the happiness of those who are through grace interested in the love of God that it is an everlasting love (from everlasting in the counsels of it, to everlasting in the continuance and consequences of it), and that nothing can separate them from that love. Those whom God loves with this love he will draw into covenant and communion with himself, by the influences of his Spirit upon their souls; he will draw them with lovingkindness, with the cords of a man and bands of love, than which no attractive can be more powerful.

III. That he will again form them into a people, and give them a very joyful settlement in their own land, v. 4, 5 . Is the church of God his house, his temple? Is it now in ruins? It is so; but, Again I will build thee, and thou shalt be built. Are they parts of this building dispersed? They shall be collected and put together again, each in its place. If God undertake to build them, they shall be built, whatever opposition may be given to it? Is Israel a beautiful virgin? Is she now stripped of her ornaments and reduced to a melancholy state? She is so; but thou shalt again be adorned and made fine, adorned with thy tabrets, or timbrels, the ornaments of thy chamber, and made merry. They shall resume their harps which had been hung upon the willow-trees, shall tune them, and shall themselves be in tune to make use of them. They shall be adorned with their tabrets, for now their mirth and music shall be seasonable; it shall be a proper time for it, God in his providence shall call them to it, and then it shall be an ornament to them; whereas tabrets, at a time of common calamity, when God called to mourning, were a shame to them. Or it may refer to their use of tabrets in the solemnizing of their religious feasts and their going forth in dances then, as the daughters of Shiloh, Judg. xxi. 19 , 21 . Our mirth is then indeed an ornament to us when we serve God and honour him with it. Is the joy of the city maintained by the products of the country? It is so; and therefore it is promised ( v. 5 ), Thou shalt yet plant vines upon the mountains of Samaria, which had been the head city of the kingdom of Israel, in opposition to that of Judah; but they shall now be united ( Ezek. xxxvii. 22 ), and there shall be such perfect peace and security that men shall apply themselves wholly to the improvement of their ground: The planters shall plant, not fearing the soldiers' coming to eat the fruits of what they had planted, or to pluck it up; but they themselves shall eat them freely, as common things, not forbidden fruits, not forbidden by the law of God (as they were till the fifth year, Lev. xix. 23-25 ), not forbidden by the owners, because there shall be such plenty as to yield enough for all, enough for each.

IV. That they shall have liberty and opportunity to worship God in the ordinances of his own appointment, and shall have both invitations and inclinations to do so ( v. 6 ): There shall be a day, and a glorious day it will be, when the watchmen upon Mount Ephraim, that are set to stand sentinel there, to give notice of the approach of the enemy, finding that all is very quiet and that there is no appearance of danger, shall desire for a time to be discharged from their post, that they may go up to Zion, to praise God for the public peace. Or the watchmen that tend the vineyards (spoken of v. 5 ) shall stir up themselves, and one another, and all their neighbours, to go and keep the solemn feasts at Jerusalem. Now this implies that the service of God shall be again set up in Zion, that there shall be a general resort to it, with much affection and mutual excitement, as in David's time, Ps. cxxii. 1 . But that which is most observable here is that the watchmen of Ephraim are forward to promote the worship of God at Jerusalem, whereas formerly the watchman of Ephraim was hatred against the house of his God ( Hos. ix. 8 ), and, in stead of inviting people to Zion, laid snares for those that set their faces thitherward, Hos. v. 1 . Note, God can make those who have been enemies to religion and the true worship of God to become encouragers of them and leaders in them. This promise was to have its full accomplishment in the days of the Messiah, when the gospel should be preached to all these countries, and a general invitation thereby given into the church of Christ, of which Zion was a type.

V. That God shall have the glory and the church both the honour and comfort of this blessed change ( v. 7 ): Sing with gladness for Jacob, that is, let all her friends and well-wishers rejoice with her, Deut. xxxii. 43 . Rejoice, you Gentiles with his people, Rom. xv. 10 . The restoration of Jacob will be taken notice of by all the neighbours, it will be matter of joy to them all, and they shall all join with Jacob in his joys, and thereby pay him respect and put a reputation upon him. Even the chief of the nations, that make the greatest figure, shall think it an honour to them to congratulate the restoration of Jacob, and shall do themselves the honour to send their ambassadors on that errand. Publish you, praise you. In publishing these tidings, praise the God of Israel, praise the Israel of God, speak honourably of both. The publishers of the gospel must publish it with praise, and therefore it is often spoken of in the Psalms as mingled with praises, Ps. lxvii. 2, 3 ; cxvi. 2, 3 . What we either bring to others or take to ourselves the comfort of we must be sure to give God the praise of. Praise you, and say, O Lord! save thy people; that is, perfect their salvation, go on to save the remnant of Israel, that are yet in bondage; as Ps. cxxvi. 3, 4 . Note, When we are praising God for what he has done we must call upon him for the future favours which his church is in need and expectation of; and in praying to him we really praise him and give him glory; he takes it so.

7. The people are urged with praises and prayers to supplicate for their universal restoration. Jehovah is represented in the context ( Jr 31:1 , 8 ), as promising immediately to restore Israel. They therefore praise God for the restoration, being as certain of it as if it were actually accomplished; and at the same time pray for it, as prayer was a means to the desired end. Prayer does not move God to grant our wishes, but when God has determined to grant our wishes, He puts it into our hearts to pray for the thing desired. Compare Psa 102:13-17 , as to the connection of Israel's restoration with the prayers of His people ( Is 62:1-6 ).

for Jacob-- on account of Jacob; on account of his approaching deliverance by Jehovah.

among-- "for," that is, on account of, would more exactly suit the parallelism to "for Jacob."

chief of the nations-- Israel: as the parallelism to "Jacob" proves (compare Ex 19:5 ; Psa 135:4 ; Am 6:1 ). God estimates the greatness of nations not by man's standard of material resources, but by His electing favor.

8. north-- Assyria, Media, &c. (see on Jr 3:12 ; Jr 3:18 ; 23:8 ).

gather from ... coasts of ... earth-- ( Eze 20:34 , 41 ; 34:13 ).

blind ... lame, &c.-- Not even the most infirm and unfit persons for a journey shall be left behind, so universal shall be the restoration.

a great company-- or, they shall return "in a great company" [Maurer].

9. weeping-- for their past sins which caused their exile ( Psa 126:5 , 6 ). Although they come with weeping, they shall return with joy ( Jr 50:4 , 5 ).

supplications-- (Compare Jr 31:18 , 19 ; Jr 3:21-25 ; Zec 12:10 ). Margin translates "favors," as in Jos 11:20 ; Ezr 9:8 ; thus God's favors or compassions are put in opposition to the people's weeping; their tears shall be turned into joy. But English Version suits the parellelism best.

I will cause ... to walk by ... waters ... straight way-- (Is 35:6-8; 43: 19 ; 49:10 , 11 ). God will give them waters to satisfy their thirst as in the wilderness journey from Egypt. So spiritually ( Mt 5:6 ; Joh 7:37 ).

Ephraim-- the ten tribes no longer severed from Judah, but forming one people with it.

my first-born-- ( Ex 4:22 ; Ho 11:1 ; Ro 9:4 ). So the elect Church ( 2Co 6:18 ; Jas 1:18 ).

1. ...How man had come into captivity, let us ask the Apostle Paul....For he saith: "For we know that the Law is spiritual, but I am carnal, sold under sin." Behold whence we became captives; because we were sold under sin. Who sold us? We ourselves, who consented to the seducer. We could sell ourselves; we could not redeem ourselves. We sold ourselves by consent of sin, we are redeemed in the faith of righteousness. For innocent blood was given for us, that we might be redeemed. Whatsoever blood he shed in persecuting the righteous, what kind of blood did he shed? Righteous men's blood, indeed, he shed; they were Prophets, righteous men, our fathers, and Martyrs. Whose blood he shed, yet all coming of the offspring of sin. One blood he shed of Him who was not justified, but born righteous: by shedding that blood, he lost those whom he held. For they for whom innocent blood was given were redeemed, and, turned back from their captivity, they sing this Psalm.

2. "When the Lord turned back the captivity of Sion, we became as those that are comforted"

(ver. 1). He meant by this to say, we became joyful. When? "When the Lord turned back the captivity of Sion." What is Sion? Jerusalem, the same is also the eternal Sion. How is Sion eternal, how is Sion captive? In angels eternal, in men captive. For not all the citizens of that city are captives, but those who are away from thence, they are captives. Man was a citizen of Jerusalem, but sold under sin he became a pilgrim. Of his progeny was born the human race, and the captivity of Sion filled all lands. And how is this captivity of Sion a shadow of that Jerusalem? The shadow of that Sion, which was granted to the Jews, in an image, in a figure, was in captivity in Babylonia, and after seventy years that people turned back to its own city. ...But when all time is past, then we return to our country, as after seventy years that people returned from the Babylonish captivity, for Babylon is this world; since Babylon is interpreted "confusion."...So then this whole life of human affairs is confusion, which belongeth not unto God. In this confusion, in this Babylonish land, Sion is held captive. But "the Lord hath turned back the captivity of Sion." "And we became," he saith, "as those that are comforted." That is, we rejoiced as receiving consolation. Consolation is not save for the unhappy, consolation is not save for them that groan, that mourn. Wherefore, "as those that are comforted," except because we are still mourning? We mourn for our present lot, we are comforted in hope: when the present is passed by, of our mourning will come everlasting joy, when there will be no need of consolation, because we shall be wounded with no distress. But wherefore saith he "as" those that are comforted, and saith not comforted? This word "as," is not always put for likeness: when we say "As," it sometimes refers to the actual case, sometimes to likeness: here it is with reference to the actual case....Walk therefore in Christ, and sing rejoicing, sing as one that is comforted; because He went before thee who hath commanded thee to follow Him.

3. "Then was our mouth filled with joy, and our tongue with exultation"

(ver. 2). That mouth, brethren, which we have in our body, how is it "filled with joy"? It useth not to be "filled," save with meat, or drink, or some such thing put into the mouth. Sometimes our mouth is filled; and it is more that we say to your holiness, when we have our mouth full, we cannot speak. But we have a mouth within, that is, in the heart, whence whatsoever proceedeth, if it is evil, defileth us, if it is good, cleanseth us. For concerning this very mouth ye heard when the Gospel was read. For the Jews reproached the Lord, because His disciples ate with unwashen hands. They reproached who had cleanness without; and within were full of stains. They reproached, whose righteousness was only in the eyes of men. But the Lord sought our inward cleanness, which if we have, the outside must needs be clean also. "Cleanse," He saith, "the inside," and "the outside shall be clean also." ...

4. But let us return to what was just now read from the Gospel, relating to the verse before us, "Our mouth was filled with joy, and our tongue with delight:" for we are inquiring what mouth and what tongue. Listen, beloved brethren. The Lord was scoffed at, because His disciples ate with unwashed hands. The Lord answered them as was fitting, and said unto the crowds whom He had called unto Him, "Hear ye all, and understand: not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man." What is this? when He said, what goeth into the mouth, He meant only the mouth of the body. For meat goeth in, and meats defile not a man; because, "All things are clean to the clean;" and, "every creature of God is good, and none to be refused, if it be received with thanksgiving." ...

5. Guard the mouth of thy heart from evil, and thou wilt be innocent: the tongue of thy body will be innocent, thy hands will be innocent; even thy feet will be innocent, thy eyes, thy ears, will be innocent; all thy members will serve under righteousness, because a righteous commander hath thy heart. "Then shall they say among the heathen, the Lord hath done great things for them."

6. "Yea, the Lord hath done great things for us already, whereof we rejoice"

(ver. 3). Consider, my brethren, if Sion doth not at present say this among the heathen, throughout the whole world; consider if men are not running unto the Church. In the whole world our redemption is received; Amen is answered. The dwellers in Jerusalem, therefore, captive, destined to return, pilgrims, sighing for their country, speak thus among the heathen. What do they say? "The Lord hath done great things for us, whereof we rejoice." Have they done anything for themselves? They have done ill with themselves, for they have sold themselves under sin. The Redeemer came, and did the good things for them.

7. "Turn our captivity, O Lord, as the torrents in the south"

(ver. 4). Consider, my brethren, what this meaneth....As torrents are turned in the south, so turn our captivity. In a certain passage Scripture saith, in admonishing us concerning good works, "Thy sins also shall melt away, even as the ice in fair warm weather." Our sins therefore bound us. How? As the cold bindeth the water that it run not. Bound with the frost of our sins, we have frozen. But the south wind is a warm wind: when the south wind blows, the ice melts, and the torrents are filled. Now winter streams are called torrents; for filled with sudden rains they run with great force. We had therefore become frozen in captivity; our sins bound us: the south wind the Holy Spirit hath blown: our sins are forgiven us, we are released from the frost of iniquity; as the ice in fair weather, our sins are melted. Let us run unto our country, as the torrents in the south....

8. For the next words are, "They that sow in tears, shall reap in joy"

(ver. 5). In this life, which is full of tears, let us sow. What shall we sow? Good works. Works of mercy are our seeds: of which seeds the Apostle saith, "Let us not be weary in well doing; for in due season we shall reap if we faint not." Speaking therefore of almsgiving itself, what saith he? "This I say; he that soweth sparingly, shall reap also sparingly." He therefore who soweth plentifully, shall reap plentifully: he who soweth sparingly, shall reap also sparingly: and he that soweth nothing, shall reap nothing. Why do ye long for ample estates, where ye may sow plentifully? There is not a wider field on which ye can sow than Christ, who hath willed that we should sow in Himself. Your soil is the Church; sow as much as ye can. But thou hast not enough to do this. Hast thou the will? As what thou hadst would be nothing, if thou hadst not a good will; so do not despond, because thou hast not, if thou hast a good will. For what dost thou sow? Mercy. And what wilt thou reap? Peace. Said the Angels, Peace on earth unto rich men? No, but, "Peace on earth unto men of a good will." Zacchæus had a strong will, Zacchæus had great charity. ...Did then that widow who cast her two farthings into the treasury, sow little? Nay, as much as Zacchæus. For she had narrower means, but an equal will. She gave her two mites with as good a will as Zacchæus gave the half of his patrimony. If thou consider what they gave, thou wilt find their gifts different; if thou look to the source, thou wilt find them equal; she gave whatever she had, and he gave what he had....But if they are beggars whose profession is asking alms, in trouble they also have what to bestow upon one another. God hath not so forsaken them, but that they have wherein they may be tried by their bestowing of alms. This man cannot walk; he who can walk, lendeth his feet to the lame; he who seeth, lendeth his eyes to the blind; and he who is young and sound, lendeth his strength to the old or the infirm, carrieth him: the one is poor, the other is rich.

9. Sometimes also the rich man is found to be poor, and something is bestowed upon him by the poor. Somebody cometh to a river, so much the more delicate as he is more rich; he cannot pass over: if he were to pass over with bare limbs, he would catch cold, would be ill, would die: a poor man more active in body cometh up: he carries the rich man over; he giveth alms unto the rich. Think not therefore those only poor, who have not money....Thus love ye, thus be ye affectioned unto one another. Attend not solely to yourselves: but to those who are in want around you. But because these things take place in this life with troubles and cares, faint not. Ye sow in tears, ye shall reap in joy.

10. How, my brethren? When the farmer goeth forth with the plough, carrying seed, is not the wind sometimes keen, and doth not the shower sometimes deter him? He looketh to the sky, seeth it lowering, shivers with cold, nevertheless goeth forth, and soweth. For he feareth lest while he is observing the foul weather, and awaiting sunshine, the time may pass away, and he may not find anything to reap. Put not off, my brethren; sow in wintry weather, sow good works, even while ye weep; for, "They that sow in tears, shall reap in joy." They sow their seed, good will, and good works. "They went on their way and wept, casting their seed"

Sion. It cannot be doubted but this regards the captives of Babylon: but still David might compose it, as he was a prophet; and herein the redemption of mankind may also be described. (Berthier) --- The captives pray for the return of the rest of their brethren. (Calmet) --- Comforted. Hebrew, "dreaming." (Calmet) --- They could hardly believe their own eyes, like St. Peter, Acts xii. 9. This extraordinary joy is felt by devout souls, when freed from sin. (Worthington) --- The Greek cities which the Romans declared free, could scarcely believe that they had understood the herald. Majus gaudium fuit, &c. (Livy xxxiii.) --- Thus were the Jews affected. (Calmet) (Psalm xiii. 2.) --- Chaldean, "we were like convalescents," which comes nearer to the sense of the Septuagint. (Berthier)

Shall. Or "did;" (Calmet) though the future is here well employed. (Berthier) --- The prophet uses both tenses, shewing the certainty of the event. (Worthington) --- It would require some time before the Gentiles would become sufficiently acquainted with the concerns of the Jews. (Berthier) --- As soon as they did, they expressed their admiration, while the former were careful not to imitate the conduct of those who murmured at leaving Egypt. (St. Chrysostom)

South. As the Egyptians hope for the overflowing of the Nile; (Hammond) or as the south wind melts the snow, so as to make the Jordan overflow its banks. (Theodoret) --- The return of our brethren will be as agreeable to us as water to a thirsty soil. (Chaldean) (Muis) --- make them come quickly, and in great numbers, Isaias lx. 3., and lxvi. 12. (Calmet) --- Esdras brought back some, and Nehemias others, from Babylon. (Berthier) --- The ten tribes returned from Assyria later, and by degrees, (Calmet, Diss.) if at all. Those who arrived first at Jerusalem pray for the rest. (Berthier) --- The prophet foreseeing this event, desireth its perfect and speedy accomplishment, (Worthington) though it were scarcely to be expected, no more than (Haydock) a copious torrent in the south. (Worthington)

PSALM CXXV. (IN CONVERTENDO.)

The people of God rejoice at their delivery from captivity.

Joy. This was the case of the martyrs, &c., (Luke vi. 21., and John xvi. 20.) as well as of the captives, Jeremias xxxi. 9., Isaias lxvi. 10., and Baruch v. 6. (Calmet) --- Tribulation commonly attends the virtuous in this life. Their reward is reserved for the next. (St. Augustine) (Worthington) --- Sowing, we know not whether we shall ever reap. (Haydock) --- This is a sort of proverb, which is applied to the captives. (Berthier)

They. Hebrew, "he," which must be taken distributively for all. (Berthier)

1 When the Lord turned again the captivity of Zion, we were like them that dream. 2 Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The Lord hath done great things for them. 3 The Lord hath done great things for us; whereof we are glad.

4 Turn again our captivity, O Lord , as the streams in the south. 5 They that sow in tears shall reap in joy. 6 He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.

These verses look forward to the mercies that were yet wanted. Those that had come out of captivity were still in distress, even in their own land ( Neh. i. 3 ), and many yet remained in Babylon; and therefore they rejoiced with trembling, and bore upon their hearts the grievances that were yet to be redressed. We have here, 1. A prayer for the perfecting of their deliverance ( v. 4 ): " Turn again our captivity. Let those that have returned to their own land be eased of the burdens which they are yet groaning under. Let those that remain in Babylon have their hearts stirred up, as ours were, to take the benefit of the liberty granted." The beginnings of mercy are encouragements to us to pray for the completing of it. And while we are here in this world there will still be matter for prayer, even when we are most furnished with matter for praise. And, when we are free and in prosperity ourselves, we must not be unmindful of our brethren that are in trouble and under restraint. The bringing of those that were yet in captivity to join with their brethren that had returned would be as welcome to both sides as streams of water in those countries, which, lying far south, were parched and dry. As cold water to a thirsty soul, so would this good news be from that far country, Prov. xxv. 25 . 2. A promise for their encouragement to wait for it, assuring them that, though they had now a sorrowful time, yet it would end well. But the promise is expressed generally, that all the saints may comfort themselves with this confidence, that their seedness of tears will certainly end in a harvest of joy at last, v. 5, 6 . (1.) Suffering saints have a seedness of tears. They are in tears often; they share in the calamities of human life, and commonly have a greater share in them than others. But they sow in tears; they do the duty of an afflicted state and so answer the intentions of the providences they are under. Weeping must not hinder sowing; when we suffer ill we must be doing well. Nay, as the ground is by the rain prepared for the seed, and the husbandman sometimes chooses to sow in the wet, so we must improve times of affliction, as disposing us to repentance, and prayer, and humiliation. Nay, there are tears which are themselves the seed that we must sow, tears of sorrow for sin, our own and others, tears of sympathy with the afflicted church, and the tears of tenderness in prayer and under the word. These are precious seed, such as the husbandman sows when corn is dear and he has but little for his family, and therefore weeps to part with it, yet buries it under ground, in expectation of receiving it again with advantage. Thus does a good man sow in tears. (2.) They shall have a harvest of joy. The troubles of the saints will not last always, but, when they have done their work, shall have a happy period. The captives in Babylon were long sowing in tears, but at length they were brought forth with joy, and then they reaped the benefit of their patient suffering, and brought their sheaves with them to their own land, in their experiences of the goodness of God to them. Job, and Joseph, and David, and many others, had harvests of joy after a sorrowful seedness. Those that sow in the tears of godly sorrow shall reap in the joy of a sealed pardon and a settled peace. Those that sow to the spirit, in this vale of tears, shall of the spirit reap life everlasting, and that will be a joyful harvest indeed. Blessed are those that mourn, for they shall be for ever comforted.

1-3. When the Lord, &c.-- The joy of those returned from Babylon was ecstatic, and elicited the admiration even of the heathen, as illustrating God's great power and goodness.

turned again the captivity-- that is, restored from it ( Job 39:12 ; Psa 14:7 ; Pr 12:14 ). Hengstenberg translates: "When the Lord turned Himself to the turning of Zion" (see Margin), God returns to His people when they return to Him ( De 30:2 , 3 ).

4. All did not return at once; hence the prayer for repeated favors.

as the streams in the south-- or, the torrents in the desert south of Judea, dependent on rain ( Jos 15:9 ), reappearing after dry seasons (compare Job 6:15 ; Psa 68:9 ). The point of comparison is joy at the reappearing of what has been so painfully missed.

5-6. As in husbandry the sower may cast his seed in a dry and parched soil with desponding fears, so those shall reap abundant fruit who toil in tears with the prayer of faith. (Compare the history, Ezr 6:16 , 22 ).

Every high priest. He speaks first of the office of priests in general, before he speaks of Christ's priesthood. A priest is chosen and preferred before other men, as qualified for the divine ministry, to offer up gifts, oblations, sacrifices, in order to obtain forgiveness for his own sins and those of the people, who, by the experience he has of his own infirmities, may compassionate others who offend through frailty or ignorance, every priest (excepting our Saviour Christ) being a sinner. Nor must he take upon himself rashly and inconsiderately, for temporal motives, this sacred ministry, formidable (says St. Gregory) even for the shoulders of Angels; he must consult God by prayer, follow the advice of his spiritual guides and pious parents; by these means to know whether he has a call from God to this ministry, as Aaron had. (Witham) --- The priest and pastor should never forget that he is a man and a sinner; that he is honoured with this divine ministry, to offer sacrifice both for his own sins and for the sins of the faithful; that prayer should be his delight, the altar his centre, and the sacrifice of the body and blood of Christ his supreme felicity. "This sacrifice of the Eucharist," says St. Augustine, "has succeeded to all the ancient victims that were immolated of old, to signify the future sacrifice." (lib. 10. chap. xx. de Civit. Dei.) As to the word mass, it was in use to signify this holy sacrifice of the altar above thirteen hundred years ago. See the second Council of Carthage, canon 3.; St. Jerome upon the Prov. chap. xi.; St. Ambrose, lib. 2. ep. 14. Missa facere cœpi; I began to say mass. It was introduced into this country [Great Britain] with Christianity itself. See Ven. Bede's history, chap. xxvii. & b. 4. chap. xiv.

See in 3 Kings xiii.; 2 Paralipomenon xxvi.; and 1 Kings xiii. the manifest punishments of the Almighty on laics that impiously and sacrilegiously attempted the ministry of priests. In the Christian dispensation, archbishop Cranmer, the very soul of the pretended reformation, dictatorially pronounces, "he that is appointed to be a bishop or priest, needeth no consecration:" words quoted by Dr. Stillingfleet from his own handwriting, in his Irenicum, p. 391, 2nd. ed. But the Catholic Church has given a very different decision, which is confirmed by the testimony of Scripture, apostolical tradition, and the unanimous consent of the Fathers. See Acts vi. 6. and xiii. 3. and xiv. 22.; 1 Timothy iv. 14. &c. See in the history of Socrates, who lived in the fifth century, how the usurpation of Ischyras, in taking upon himself the name and office of a priest without receiving holy orders, was reprobated as a crime worthy of death. (lib. 1. chap. xxvii. Ed. Val.)

So also Christ, as man, did not glorify himself, by assuming this dignity of high priest, but had it conferred upon him by the divine decrees of his eternal Father, who said to him: Thou art my Son, and thou art a priest forever, &c. (Witham)

Some may perhaps wonder why St. Paul does not dwell more in this epistle on the eucharistic sacrifice; but until the Hebrews understood the bloody sacrifice on the cross, they could not be supposed to understand the unbloody sacrifice of the altar. The holy Fathers observe, that the sacrifice of Melchisedech, (Genesis xiv. 18.) offered in bread and wine, prefigured the unbloody sacrifice offered by Jesus Christ at his last supper. See Clement of Alexandria, lib. 4. Strom. chap. viii.; St. Cyprian, lib. 2. ep. 3. ad Cæul.; Eusebius of Cæsarea, lib. 5. Dem. Evang. chap. iii.; St. Jerome, ad Marcel.; St. Augustine, ep. 95. ad Inn. Pap.; St. Ambrose; St. Epiphanius; St. John Chrysostom; &c. apud Bellarmine, lib. 1. de missa. chap. vi. Hence it follows, that the holy Eucharist is truly and properly a sacrifice as well as a sacrament, as the paschal lamb or passover of the old law was both a sacrament and sacrifice. For either our Saviour offered sacrifice at his last supper under the forms of bread and wine, or he cannot be called a priest forever according to the order of Melchisedech. For the different orders of priests are chiefly distinguished by their sacrifice; (see ver. 1.) and if it be supposed that our Saviour only offered a bloody sacrifice, he would with more propiety have been called a priest according to the order of Aaron, and not of Melchisedech. See St. Augustine, lib. 16. de Civitat. Dei. chap. xxii.

1 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: 2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. 3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron. 5 So also Christ glorified not himself to be made a high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. 6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. 7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 8 Though he were a Son, yet learned he obedience by the things which he suffered; 9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

We have here an account of the nature of the priestly office in general, though with an accommodation to the Lord Jesus Christ. We are told,

I. Of what kind of beings the high priest must be. He must be taken from among men; he must be a man, one of ourselves, bone of our bones, flesh of our flesh, and spirit of our spirits, a partaker of our nature, and a standard-bearer among ten thousand. This implies, 1. That man had sinned. 2. That God would not admit sinful man to come to him immediately and alone, without a high priest, who must be taken from among men. 3. That God was pleased to take one from among men, by whom they might approach God in hope, and he might receive them with honour. 4. That every one shall now be welcome to God that comes to him by this his priest.

II. For whom every high priest is ordained: For men in things pertaining to God, for the glory of God and the good of men, that he might come between God and man. So Christ did; and therefore let us never attempt to go to God but through Christ, nor expect any favour from God but through Christ.

III. For what purpose every high priest was ordained: That he might offer both gifts and sacrifices for sin.

1. That he might offer gifts or free-will offerings, brought to the high priest, so offered for the glory of God, and as an acknowledgment that our all is of him and from him; we have nothing but what he is pleased to give us, and of his own we offer to him an oblation of acknowledgment. This intimates, (1.) That all we bring to God must be free and not forced; it must be a gift; it must be given and not taken away again. (2.) That all we bring to God must go through the high priest's hands, as the great agent between God and man.

2. That he might offer sacrifices for sin; that is, the offerings that were appointed to make atonement, that sin might be pardoned and sinners accepted. Thus Christ is constituted a high priest for both these ends. Our good deeds must be presented by Christ, to render ourselves and them acceptable; and our evil deeds must be expiated by the sacrifice of himself, that they may not condemn and destroy us. And now, as we value acceptance with God and pardon, we must apply ourselves by faith to this our great high priest.

IV. How this high priest must be qualified, v. 2 .

1. He must be one that can have compassion on two sorts of persons:—(1.) On the ignorant, or those that are guilty of sins of ignorance. He must be one who can find in his heart to pity them, and intercede with God for them, one that is willing to instruct those that are dull of understanding. (2.) On those that are out of the way, out of the way of truth, duty, and happiness; and he must be one who has tenderness enough to lead them back from the by-paths of error, sin, and misery, into the right way: this will require great patience and compassion, even the compassion of a God.

2. He must also be compassed with infirmity; and so be able from himself feelingly to consider our frame, and to sympathize with us. Thus Christ was qualified. He took upon him our sinless infirmities; and this gives us great encouragement to apply ourselves to him under every affliction; for in all the afflictions of his people he is afflicted.

V. How the high priest was to be called of God. He must have both an internal and external call to his office: For no man taketh this honour to himself ( v. 4 ), that is, no man ought to do it, no man can do it legally; if any does it, he must be reckoned a usurper, and treated accordingly. Here observe, 1. The office of the priesthood was a very great honour. To be employed to stand between God and man, one while representing God and his will to men, at another time representing man and his case to God, and dealing between them about matters of the highest importance—entrusted on both sides with the honour of God and the happiness of man—must render the office very honourable. 2. The priesthood is an office and honour that no man ought to take to himself; if he does, he can expect no success in it, nor any reward for it, only from himself. He is an intruder who is not called of God, as was Aaron. Observe, (1.) God is the fountain of all honour, especially true spiritual honour. He is the fountain of true authority, whether he calls any to the priesthood in an extraordinary way, as he did Aaron, or in an ordinary way, as he called his successors. (2.) Those only can expect assistance from God, and acceptance with him, and his presence and blessing on them and their administrations, that are called of God; others may expect a blast instead of a blessing.

VI. How this is brought home and applied to Christ: So Christ glorified not himself, v. 5 . Observe here, Though Christ reckoned it his glory to be made a high priest, yet he would not assume that glory to himself. He could truly say, I seek not my own glory, John viii. 50 . Considered as God, he was not capable of any additional glory, but as man and Mediator he did not run without being sent; and, if he did not, surely others should be afraid to do it.

VII. The apostle prefers Christ before Aaron, both in the manner of his call and in the holiness of his person. 1. In the manner of his call, in which God said unto him, Thou art my Son, this day have I begotten thee (quoted from Ps. ii. 7 ), referring to his eternal generation as God, his wonderful conception as man, and his perfect qualification as Mediator. Thus God solemnly declared his dear affection to Christ, his authoritative appointment of him to the office of a Mediator, his installment and approbation of him in that office, his acceptance of him, and of all he had done or should do in the discharge of it. Now God never said thus to Aaron. Another expression that God used in the call of Christ we have in Ps. cx. 4 , Thou art a priest for ever, after the order of Melchisedec, v. 6 . God the Father appointed him a priest of a higher order than that of Aaron. The priesthood of Aaron was to be but temporary; the priesthood of Christ was to be perpetual: the priesthood of Aaron was to be successive, descending from the fathers to the children; the priesthood of Christ, after the order of Melchisedec, was to be personal, and the high priest immortal as to his office, without descent, having neither beginning of days nor end of life, as it is more largely described in the seventh chapter, and will be opened there. 2. Christ is here preferred to Aaron in the holiness of his person. Other priests were to offer up sacrifices, as for the sins of others, so for themselves, v. 3 . But Christ needed not to offer for sins for himself, for he had done no violence, neither was there any deceit in his mouth, Isa. liii. 9 . And such a high priest became us.

VIII. We have an account of Christ's discharge of this his office, and of the consequences of that discharge, v. 7-9 .

1. The discharge of his office of the priesthood ( v. 7 ): Who in the days of his flesh, when he had offered up prayers and supplications, &c. Here observe, (1.) He took to him flesh, and for some days tabernacled therein; he became a mortal man, and reckoned his life by days, herein setting us an example how we should reckon ours. Were we to reckon our lives by days, it would be a means to quicken us to do the work of every day in its day. (2.) Christ, in the days of his flesh, subjected himself to death; he hungered, he was a tempted, bleeding, dying Jesus! His body is now in heaven, but it is a spiritual glorious body. (3.) God the Father was able to save him from death. He could have prevented his dying, but he would not; for then the great design of his wisdom and grace must have been defeated. What would have become of us if God had saved Christ from dying? The Jews reproachfully said, Let him deliver him now, if he will have him, Matt. xxvii. 43 . But it was in kindness to us that the Father would not suffer that bitter cup to pass away from him; for then we must have drunk the dregs of it, and been miserable for ever. (4.) Christ, in the days of his flesh, offered up prayers and supplications to his Father, as an earnest of his intercession in heaven. A great many instances we have of Christ's praying. This refers to his prayer in his agony ( Matt. xxvi. 39 , and ch. xxvii. 46 ), and to that before his agony ( John xvii. ) which he put up for his disciples, and all who should believe on his name. (5.) The prayers and supplications that Christ offered up were joined with strong cries and tears, herein setting us an example not only to pray, but to be fervent and importunate in prayer. How many dry prayers, how few wet ones, do we offer up to God! (6.) Christ was heard in that he feared. How? Why he was answered by present supports in and under his agonies, and in being carried well through death, and delivered from it by a glorious resurrection: He was heard in that he feared. He had an awful sense of the wrath of God, of the weight of sin. His human nature was ready to sink under the heavy load, and would have sunk, had he been quite forsaken in point of help and comfort from God; but he was heard in this, he was supported under the agonies of death. He was carried through death; and there is no real deliverance from death but to be carried well through it. We may have many recoveries from sickness, but we are never saved from death till we are carried well through it. And those that are thus saved from death will be fully delivered at last by a glorious resurrection, of which the resurrection of Christ was the earnest and first-fruits.

2. The consequences of this discharge of his office, v. 8, 9 , &c.

(1.) By these his sufferings he learned obedience, though he was a Son, v. 8 . Here observe, [1.] The privilege of Christ: He was a Son; the only-begotten of the Father. One would have thought this might have exempted him from suffering, but it did not. Let none then who are the children of God by adoption expect an absolute freedom from suffering. What Son is he whom the Father chasteneth not? [2.] Christ made improvement by his sufferings. By his passive obedience, he learned active obedience; that is, he practiced that great lesson, and made it appear that he was well and perfectly learned in it; though he never was disobedient, yet he never performed such an act of obedience as when he became obedient to death, even to the death of the cross. Here he has left us an example, that we should learn by all our afflictions a humble obedience to the will of God. We need affliction, to teach us submission.

1. For-- substantiating He 4:15 .

every-- that is, every legitimate high priest; for instance, the Levitical, as he is addressing Hebrews, among whom the Levitical priesthood was established as the legitimate one. Whatever, reasons Paul, is excellent in the Levitical priests, is also in Christ, and besides excellencies which are not in the Levitical priests.

taken from among men-- not from among angels, who could not have a fellow feeling with us men. This qualification Christ has, as being, like the Levitical priest, a man ( He 2:14 , 16 ). Being "from men," He can be "for (that is, in behalf of, for the good of) men."

ordained-- Greek, "constituted," "appointed."

both gifts-- to be joined with "for sins," as "sacrifices" is (the "both ... and" requires this); therefore not the Hebrew, "mincha," "unbloody offerings," but animal whole burnt offerings, spontaneously given. "Sacrifices" are the animal sacrifices due according to the legal ordinance [Estius].

2. Who can-- Greek, "being able"; not pleasing himself ( Ro 15:3 ).

have compassion-- Greek, "estimate mildly," "feel leniently," or "moderately towards"; "to make allowance for"; not showing stern rigor save to the obstinate ( He 10:28 ).

ignorant-- sins not committed in resistance of light and knowledge, but as Paul's past sin ( 1Ti 1:13 ). No sacrifice was appointed for wilful sin committed with a high hand; for such were to be punished with death; all other sins, namely, ignorances and errors, were confessed and expiated with sacrifices by the high priest.

out of the way-- not deliberately and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty and thoughtlessness.

infirmity-- moral weakness which is sinful, and makes men capable of sin, and so requires to be expiated by sacrifices. This kind of "infirmity" Christ had not; He had the "infirmity" of body whereby He was capable of suffering and death.

3. by reason hereof-- "on account of this" infirmity.

he ought ... also for himself, to offer for sins-- the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek term from the first; "in behalf of the people ... on account of sins."

4. no man-- of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Christian ministry; but the reference here is to the priesthood, not the Christian ministry. The analogy in our Christian dispensation would warn ministers, seeing that God has separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to minister (as He separated the Levites, Korah with his company), that content with this, they should beware of assuming the sacrificial priesthood also, which belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took the sacerdotal priesthood also. No Christian minister, as such, is ever called Hiereus, that is, sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorical, not a literal, priesthood. The sacrifices which they offer are spiritual, not literal, their bodies and the fruit of their lips, praises continually ( He 13:15 ). Christ alone had a proper and true sacrifice to offer. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of the priesthood to Aaron's family was violated.

5. glorified not himself-- did not assume the glory of the priestly office of Himself without the call of God ( Joh 8:54 ).

but he that said-- that is, the Father glorified Him or appointed Him to the priesthood. This appointment was involved in, and was the result of, the Sonship of Christ, which qualified Him for it. None but the divine Son could have fulfilled such an office ( He 10:5-9 ). The connection of Sonship and priesthood is typified in the Hebrew title for priests being given to David's sons ( 2Sa 8:18 ). Christ did not constitute Himself the Son of God, but was from everlasting the only-begotten of the Father. On His Sonship depended His glorification, and His being called of God ( He 5:10 ), as Priest.

6. He is here called simply "Priest"; in He 5:5 , "High Priest." He is a Priest absolutely, because He stands alone in that character without an equal. He is "High Priest" in respect of the Aaronic type, and also in respect to us, whom He has made priests by throwing open to us access to God [Bengel]. "The order of Melchisedec" is explained in He 7:15 , "the similitude of Melchisedec." The priesthood is similarly combined with His kingly office in Zec 6:13 . Melchisedec was at once man, priest, and king. Paul's selecting as the type of Christ one not of the stock of Abraham, on which the Jews prided themselves, is an intimation of Messianic universalism.

CHAPTER 10

2 Christ disputeth with the Pharisees touching divorcement: 13 blesseth the children that are brought unto him: 17 resolveth a rich man how he may inherit life everlasting: 23 telleth his disciples of the danger of riches: 28 promiseth rewards to them that forsake anything for the gospel: 32 foretelleth his death and resurrection: 35 biddeth the two ambitious suitors to think rather of suffering with him: 46 and restoreth to Bartimæus his sight.

Ver. 21. And Jesus regarding him, with a benignant and pleasant countenance, loved him, showed him marks of His love, taking his hand and smiling upon him, embracing and kissing him.

One thing is wanting unto thee, namely, for the perfection of a holy and evangelical life.

Follow Me. The Greek adds, Taking up thy cross. The Syriac has, Take thy cross, and come after Me.

Ver. 24. Little children (Vulg.); the Syriac, My sons. By His bland address He softens the hardness of the matter. He is like one who loves his children most dearly; and as such He would tell them the truth in sincerity, and persuade them to renounce riches as a bar to salvation.

That trust in riches. For rich men trust in their riches rather than in God, according to the saying in Proverbs (Pro_10:15), "The substance of a rich man is the city of his strength" (Vulg.). With difficulty, therefore, are they saved, because salvation cometh only from God. Wherefore those who wish to be saved must put their trust in God, and must ask and wait for salvation from Him, as the poor do. For inasmuch as they have no riches in which to trust, they are obliged to place all their hopes in God, according to the words (Psa_14:6), "Ye have shamed the counsel of the poor, because the Lord is his hope." Therefore if rich men wish to be saved, let them turn their hope, their heart, their love from riches, and fix them upon God.

Ver. 30. Who shall not receive an hundred times as much, now in this time; houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come life everlasting. I have explained this hundredfold in S. Mat_19:29. Mark here adds, with persecutions. The Arabic has, in tribulations. "Let him who has relinquished his possessions and friends for the love of Christ, and is set in the midst of persecutions, and is encompassed by them on every side, be faithful. For there will not be wanting a hundred, that is, very many, who will succour and cherish him, as brothers, fathers, and mothers." So Jerome, Bede, &c.

This is added because in persecutions the believer especially needs the help and assistance of others. Also, because this is a rare and marvellous thing, that in persecution, when a man is wont to be left destitute of help and friends, and when all, through fear of danger, withdraw themselves from him, those who follow Christ experience the exact contrary, and find a hundred, i.e., very many to succour them.

Again, with persecutions may be taken thusthat persecutions and tribulations undergone for Christ's sake reward which shall be given, together with the hundredfold, to those who follow Christ. For to suffer for Christ is a great gift of God, as the Apostle teaches (Phi_2:19).

Ver. 32. They were in the way, from Jericho, . . . and Jesus went before them, as with alacrity, affording himself as a guide in the way to the frightened Apostles, who shrank from Jerusalem, because they knew that Jesus was there sought for by the princes to be put to death. Yea, a decree had been made to that effect by their great council, the Sanhedrin (Joh_11:52). Whence it follows

They were astonished, and following, were afraid. Gr. ε̉θαμβου̃ντο, i.e., they were astonished with great fear and dread. The imminent peril of death, says Bede, was the cause of their fear. They were amazed that Christ with so prompt and resolute a mind should bring Himself and His disciples into such open peril of death. They were afraid lest they might suffer and be put to death with Christ.

Ver. 38. Or be baptised with the baptism wherewith I am baptized. Christ calls His Passion a baptism, because He was to be evidently immersed and drowned in it, according to what David says of himself, but much more of Christ (Psa_69:12), "Save me, 0 God; for the waters are come in unto my soul. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me."

Ver. 42. Ye know that they who seem to rule over the Gentiles lord it over them. Gr. κατακυριεύουσιν αυ̉τω̃ν, i.e, dominate over them, or against them. For who seem, the Gr. is οί δοκου̃ντες, i.e., who please themselves, and rejoice in ruling. For none rule more imperiously and harshly than those who are delighted with ruling and commanding. Whence the Arabic translates, they who think themselves princes of the people are their lords, i.e., they exercise, as it were, a tyrannical domination over them.

Ver. 46. Bartimæus, the son of Timæus. This blind man, then, was called by a proper name, Bartimæus, i.e., the son of Timæus, as Bartholomew is the same as son of Ptolemy. The same was called also by the same name as his father Timæus. Timæus was the name of that Pythagorean philosopher who wrote the life of Pythagoras.

Moreover, Bartimæus is interpreted by Pagnini in three ways (in Nom. Hebraicis). The first is from S. Jerome, to the effect that Bartimæus means the blind son, or the son of blindness. He says that it is a Syriac name, but corrupted from Barsemia, or Barsamæus. Bar is son, semaia, blindness.

The second opinion is, that it means the son of honour; as if compounded of the Syriac bar, a son, and the Gr. τιμή, honour.

The third is, that it means the son of the admirer, or admirable corn, or admirable purity. For this was what the blind man received from Christ. For being illuminated in body, he was far more illuminated in his soul. For bar means meal, or wheat, or purity, as well as son. Tamah is to admire.

And followed Him in the way. Moraliter: Says the Gloss, Let us consider the way in which He goeth, and follow Him by humility and labours. The way is that of which He saith, "I am the way, the truth, and the life." This is "the narrow way," which leads to the heights of Jerusalem and Bethany, to the Mount of Olives, which is the mount of light and consolation; yea, which leads to Zion and the heavenly Jerusalem. The blind man therefore sees and follows, for he who rightly understands the life of Christ ought to follow and imitate it by his works. (Top)

And they came to Jericho: and as He went out of Jericho with His disciples and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the highway side begging.47. And when he heard that it was Jesus of Nazareth, he began to cry out, and say, "Jesus, Thou Son of David, have mercy on me."48. And many charged him that he should hold his peace: but he cried the more a great deal, "Thou Son of David, have mercy on me."49. And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, "Be of good comfort, rise; He calleth thee."50. And he, casting away his garment, rose, and came to Jesus.51. And Jesus answered and said unto him, "What wilt thou that I should do unto thee?" The blind man said unto Him, "Lord, that I might receive my sight."52. And Jesus said unto him, "Go thy way; thy faith hath made thee whole." And immediately he received his sight, and followed Jesus in the way.

The name of the city agrees with the approaching Passion of our Lord; for it is said, "And they came to Jericho." Jericho means moon or anathema; but the failing of the flesh of Christ is the preparation of the heavenly Jerusalem.

"And as He went out of Jericho with His disciples, and a great number of people, blind Bartimaeus, the son of Timaeus, sat by the wayside begging."

Matthew says, that there were two blind men sitting by the wayside, who cried to the Lord, and received their sight; but Luke relates that one blind man was enlightened by Him, with a like order of circumstances, as He was going into Jericho; where no one, at least no wise man, will suppose that the Evangelists wrote things contrary to one another, but that one wrote more fully, what another has left out.

We must therefore understand that one of them was the more important, which appears from this circumstance, that Mark has related his name and the name of his father.

It is for this reason that Mark wished to relate his case alone, because his receiving his sight had gained for the miracle a fame, illustrious in proportion to the extent of the knowledge of his affliction. But although Luke relates a miracle done entirely in the same way, nevertheless we must understand that a similar miracle was wrought on another blind man, and a similar method of the same miracle.

"And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, Thou Son of David, have mercy upon me."

, Vict. Ant. e Cat. in Marc.: The blind man calls the Lord, the Son of David, hearing the way in which the passing multitude praised Him, and feeling sure that the expectation of the prophets was fulfilled. There follows: "And many charged him that he should hold his peace."

these preceding words of Origen are necessary to make up the sense: "Next observe, that on the blind man’s crying out, Thou Son of David, have mercy upon me, it was they who went before that charged him that he should hold his peace." see Luk 18:39 ]): As if he said, Those who were foremost in believing rebuked him when he cried, "Thou Son of David," that he might hold his peace, and cease to call Him by a contemptible name, when he ought to say, Son of God, have pity upon me. He however did not cease; wherefore it goes on: "But he cried the more a great deal, Thou Son of David, have mercy upon me;" and the Lord heard his cry; wherefore there follows: "And Jesus stood still, and commanded him to be called."

But observe, that the blind man, of whom Luke speaks, is inferior to this one; for neither did Jesus call him, nor order him to be called, but He commanded him to be brought to Him, as though unable to come by himself; but this blind man by the command of our Lord is called to Him.

"And they call the blind man, saying unto him, Be of good comfort, rise, He calleth thee;" but he casting away his garment, comes to Him. It goes on: "And he casting away his garment, rose, and came to Jesus."

Perchance, the garment of the blind man means the veil of blindness and poverty, with which he was surrounded, which he cast away and came to Jesus; and the Lord questions him, as he is approaching.

"And Jesus answered and said unto him, What will thou that I should do unto thee."

Could He who was able to restore sight be ignorant of what the blind man wanted? His reason then for asking is that prayer may be made to Him; He puts the question, to stir up the blind man’s heart to pray.

Or He asks, lest men should think that what He granted the man was not what he wanted. For it was His practice to make the good disposition of those who were to be cured known to all men, and then to apply the remedy, in order to stir up others to emulation, and to shew that he who was to be cured was worthy to obtain the grace.

"The blind man said unto Him, Lord, that I may receive my sight."

For the blind man looks down upon every gift except light, because, whatever a blind man may possess, without light he cannot see what he possesses.

But Jesus, considering his ready will, rewards him with the fulfilment of his desire.

Again, it is more worthy to say Rabboni, or, as it is in other places, Master, than to say Son of David; wherefore He given him health, not on his saying, Son of David, but when he said Rabboni.

"And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Him in the way."

The mind of the blind man is grateful, for when he was made whole, he did not leave Jesus, but followed Him.

In a mystical sense, however, Jericho, which means the moon, points out the waning of our fleeting race. The Lord restored sight to the blind man, when drawing near to Jericho, because coming in the flesh and drawing near to His Passion, He brought many to the faith; for it was not in the first years of His Incarnation, but in the few years before He suffered, that He shewed the mystery of the Word to the world.

But the blindness in part, brought upon the Jews [ Rom 11:25 ], will in the end be enlightened when He sends unto them the Prophet Elias.

Now in that on approaching Jericho, He restored sight to one man, and on quitting it to two, He intimated, that before His Passion He preached only to one nation, the Jews, but after His Resurrection and Ascension, through His Apostles He opened the mysteries both of His Divinity and His Humanity to Jews and Gentiles. Mark indeed, in writing that one received his sight, refers to the saving of the Gentiles, that the figure might agree with the salvation of those, whom he instructed in the faith; but Matthew, who wrote his Gospel to the faithful among the Jews, because it was also to reach the knowledge of the Gentiles, fitly says that two received their sight, that He might teach us that the grace of faith belonged to each people.

Therefore, as the Lord was departing with His disciples and a great multitude from Jericho, the blind man was sitting, begging by the way-side; that is, when the Lord ascended into heaven, and many of the faithful followed Him, yea when all the elect from the beginning of the world entered together with Him the gate of heaven (ed. note: This refers to the opinion that by the descent of our Lord into hell, the Patriarchs were freed from the limbus Patrum, where they had been confined, and were carried by Him into a place of happiness; see authorities quoted in Pearson on the Creed, Art. 5), presently the Gentile people began to have hope of its own illumination; for it now sits begging by the wayside, because it has not entered upon and reached the path of truth.

The people of the Jews also, because it kept the Scriptures and did not fulfill them, begs and starves by the wayside; but he cries out, "Son of David, have mercy upon me," because the Jewish people are enlightened by the merits of the Prophets. Many rebuke him that he may hold his peace, that is, sins and devils restrain the cry of the poor; and he cried the more, because when the battle waxes great, hands are to be lifted up with crying to the Rock of help, that is, Jesus of Nazareth.

Again, the people of the Gentiles, having heard of the fame of the name of Christ, sought to be made a partaker of Him, but many spoke against Him, first the Jews, then also the Gentiles, lest the world which was to be enlightened should call upon Christ. The fury of those who attacked Him, however, could not deprive of salvation those who were fore-ordained to life. And He heard the blind man’s cry as He was passing, but stood when He restored his sight, because by His Humanity He pitied him, who by the power of His Divinity has driven away the darkness from our mind; for in that Jesus was born and suffered for our sakes, He as it were passed by, because this action is temporal; but when God is said to stand, it means, that, Himself without change, He sets in order all changeable things. But the Lord calls the blind man, who cries to Him, when He sends the word of faith to the people of the Gentiles by preachers; and they call on the blind man to be of good cheer and to rise, and bid him come to the Lord, when by preaching to the simple, they bid them have hope of salvation, and rise from the sloth of vice, and gird themselves for a life of virtue.

Again, he throws away his garment and leaps, who, throwing aside the bonds of the world, with unencumbered pace hastens to the Giver of eternal light.

Again, the Jewish people comes leaping, stripped of the old man, as a hart leaping on the mountains, that is, laying aside sloth, it meditates on Patriarchs, Prophets, and Apostles on high, and raises itself to heights of holiness. How consistent also is the order of salvation. First we heard by the Prophets, then we cry aloud by faith, next we are called by Apostles, we rise up by penitence, we are stripped of our old garment by baptism, and of our choice we are questioned. Again, the blind man when asked requires, that he may see the will of the Lord.

Therefore let us also imitate him, let us not seek for riches, earthly goods, or honours from the Lord, but for that Light, which we alone with the Angels can see, the way to which is faith; wherefore also Christ answers to the blind man, "Thy faith hath saved thee." But he sees and follows who works what his understanding tells him is good; for he follow Jesus, who understands and executes what is good, who imitates Him, who had no wish to prosper in this world, and bore reproach and derision. And because we have fallen from inward joy, by delight in the things of the body, He shews us what bitter feelings the return thither will cost us.

Further, it says that he followed the Lord in the way, that is, in this life, because, after it, all are excluded who follow Him not here, by working His commandments.

Or, this is the way of which He said, "I am the Way, the Truth, and the Life." This is the narrow way, which leads to the heights of Jerusalem, and Bethany, to the mount of Olives, which is the mount of light and consolation.

Bartimæus is a Syriac word, and signifies, son of Timæus.

Let us endeavour sedulously to imitate the good example of this blind man, who did not ask for honours, riches, or other worldly advantages, but only that he might receive his sight; that he might behold the light with the blessed angels, to which faith alone can conduct us. (Ven. Bede) --- In this worse than Cimmerian darkness, how few are found, who pray as they ought for this all-necessary light of faith!!!

46 And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway side begging. 47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of David, have mercy on me. 48 And many charged him that he should hold his peace: but he cried the more a great deal, Thou Son of David, have mercy on me. 49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. 50 And he, casting away his garment, rose, and came to Jesus. 51 And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight. 52 And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way.

This passage of story agrees with that, Matt. xx. 29 , &c. Only that there were told of two blind men; here, and Luke xviii. 35 , only of one: but if there were two, there was one. This one is named here, being a blind beggar that was much talked of; he was called Bartimeus, that is, the son of Timeus; which, some think, signifies the son of a blind man; he was the blind son of a blind father, which made the case worse, and the cure more wonderful, and the more proper to typify the spiritual cures wrought by the grace of Christ, on those that not only are born blind, but are born of those that are blind.

I. This blind man sat begging; as they do with us. Note, Those who by the providence of God are disabled to get a livelihood by their own labour, and have not any other way of subsisting, are the most proper objects of charity; and particular care ought to be taken of them.

II. He cried out to the Lord Jesus for mercy; Have mercy on me, O Lord, thou Son of David. Misery is the object of mercy, his own miserable case he recommends to the compassion of the Son of David, of whom it was foretold, that, when he should come to save us, the eyes of the blind should be opened, Isa. xxxv. 5 . In coming to Christ for help and healing, we should have an eye to him as the promised Messiah, the Trustee of mercy and grace.

III. Christ encouraged him to hope that he should find mercy; for he stood still, and commanded him to be called. We must never reckon it a hindrance to us in our way, to stand still, when it is to do a good work. Those about him, who had discouraged him at first, perhaps were now the persons that signified to him the gracious call of Christ; " Be of good comfort, rise, he calls thee; and if he calls thee, he will cure thee." Note, The gracious invitations Christ gives us to come to him, are great encouragements to our hope, that we shall speed well if we come to him, and shall have what we come for. Let the guilty, the empty, the tempted, the hungry, the naked, be of good comfort, for he calls them to be pardoned, to be supplied, to be succoured, to be filled, to be clothed, to have all that done for them, which their case calls for.

IV. The poor man, hereupon, made the best of his way to Christ; He cast away his loose upper garment, and came to Jesus ( v. 50 ); he cast away every thing that might be in danger of throwing him down, or might in any way hinder him in coming to Christ, or retard his motion. Those who would come to Jesus, must cast away the garment of their own sufficiency, must strip themselves of all conceit of that, and must free themselves from every weight, and the sin that, like long garments, doth most easily beset them, Heb. xii. 1 .

V. The particular favour he begged, was, that his eyes might be opened; that so he might be able to work for his living, and might be no longer burthensome to others. It is a very desirable thing to be in a capacity of earning our own bread; and where God has given men their limbs and senses, it is a shame for men by their foolishness and slothfulness to make themselves, in effect, blind and lame.

VI. This favour he received; his eyes were opened ( v. 52 ); and two things Mark here adds, which intimate, 1. How Christ made it a double favour to him, by putting the honour of it upon his faith; " Thy faith hath made thee whole; faith in Christ as the Son of David, and in his pity and power; not thy importunity, but thy faith, setting Christ on work, or rather Christ setting thy faith on work." Those supplies are most comfortable, that are fetched in by our faith. 2. How he made it a double favour to himself; When he had received his sight, he followed Jesus by the way. By this he made it appear that he was thoroughly cured, that he no more needed one to lead him, but could go himself; and by this he evidenced the grateful sense he had of Christ's kindness to him, that, when he had his sight, he made this use of it. It is not enough to come to Christ for spiritual healing, but, when we are healed, we must continue to follow him; that we may do honour to him, and receive instruction from him. Those that have spiritual eye-sight, see that beauty in Christ, that will effectually draw them to run after him.