Lectionary 336 · Year II · Weekdays in Ordinary Time — Year II

Tuesday of the 6th week in Ordinary Time

read on Tue · Feb 17, 2026

DRC

12Blessed is the man that endureth temptation: for, when he hath been proved, he shall receive the crown of life which God hath promised to them that love him.13Let no man, when he is tempted, say that he is tempted by God. For God is not a tempter of evils: and he tempteth no man.14But every man is tempted by his own concupiscence, being drawn away and allured.15Then, when concupiscence hath conceived, it bringeth forth sin. But sin, when it is completed, begetteth death.16Do not err, therefore, my dearest brethren.17Every best gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no change nor shadow of alteration.18For of his own will hath he begotten us by the word of truth, that we might be some beginning of his creature.

CPDV

12Blessed is the man who suffers temptation. For when he has been proven, he shall receive the crown of life which God has promised to those who love him.13No one should say, when he is tempted, that he was tempted by God. For God does not entice toward evils, and he himself tempts no one.14Yet truly, each one is tempted by his own desires, having been enticed and drawn away.15Thereafter, when desire has conceived, it gives birth to sin. Yet truly sin, when it has been consummated, produces death.16And so, do not choose to go astray, my most beloved brothers.17Every excellent gift and every perfect gift is from above, descending from the Father of lights, with whom there is no change, nor any shadow of alteration.18For by his own will he produced us through the Word of truth, so that we might be a kind of beginning among his creatures.

· commentary ·

first reading

James describes sin as a pregnancy. Concupiscence hath conceived and bringeth forth sin, and sin begetteth death (v. 15). The Latin note in Haydock gives the Greek of that last verb as apokuei, and glosses apokuein as fætum emittere, to bring forth young, observing that James uses the same word again in v. 18, where God hath begotten us by the word of truth. The reading thus sets two births against each other, death born of desire and a people born of God's will, and makes the second some beginning of his creature, Greek aparchen tina, which Witham explains as first-fruits, perhaps the Jews who were the first to believe. The denial of v. 13 has its own philology. The Latin calls God intentator, not a tempter, and the Greek apeirastos may mean, Witham says, that he "neither can be tempted, nor tempt any one."

Witham's long note on v. 15 follows Gregory's three degrees of temptation, suggestion, delectation and consent. Thoughts that arise by suggestion may be no sin at all, "though the things and objects represented be never so foul and hideous, though they may continue never so long, and return never so often," because we cannot prevent them, and resisting them earns a reward. Delight felt in the senses against the will is again no sin, though slackness in repelling it may be a small one. Delight taken wilfully and with full deliberation is grievous, even with no plan to act, and consent to an evil desire lacking only opportunity is the sin already committed in the heart, as Christ says in Matthew 5. Witham's governing rule is that "we are to judge of sin by the dispositions and consent of the will, not by the length of time." Behind it stands v. 14, that each man is tempted by his own concupiscence, and on v. 13 Witham says concupiscence is not properly a sin of itself, but only when we yield to it.

The passage rebukes the habit of blaming God, or circumstance, for what the will consents to, and v. 13 forbids it outright. Witham's distinctions rule out two further errors that pull opposite ways, counting every intrusive thought as guilt and excusing deliberate delight because nothing was done. His counsel for vv. 16-17 is to beg God's supporting grace, since every good gift comes from the Father of lights with whom there is no change. On the word of truth (v. 18) he reports that some, with Athanasius, understand the eternal Word made man, and others the gospel that called believers to the faith. Either way the reading closes on first-fruits, a harvest begun by God's will, opposite the conception of v. 15 that comes to term in death.

DRC

12Blessed is the man whom thou shalt instruct, O Lord: and shalt teach him out of thy law.13That thou mayst give him rest from the evil days: till a pit be dug for the wicked.14For the Lord will not cast off his people: neither will he forsake his own inheritance.15Until justice be turned into judgment: and they that are near it are all the upright in heart.18If I said: My foot is moved: thy mercy, O Lord, assisted me.19According to the multitude of my sorrows in my heart, thy comforts have given joy to my soul.

CPDV

12Blessed is the man whom you will instruct, O Lord. And you will teach him from your law.13So may you soothe him from the evil days, until a pit may be dug for sinners.14For the Lord will not drive away his people, and he will not abandon his inheritance,15even until the time when justice is being converted into judgment, and when those who are close to justice are all those who are upright of heart.18If ever I said, “My foot is slipping,” then your mercy, O Lord, assisted me.19According to the multitude of my sorrows in my heart, your consolations have given joy to my soul.

· commentary ·

responsorial psalm

The strangest image here is the pit of v. 13 — God gives his people rest till a pit be dug for the wicked — and Augustine spends some effort demolishing the obvious picture of it. Do not imagine, he says, angels standing somewhere with mattocks, excavating a hole large enough to hold the whole race of the ungodly, and do not conclude that God spares the wicked because the works are behind schedule. Their very prosperity is the pit. They fall into it as into a pitfall, and God's sparing of them is itself what puffs them up through impunity. A smaller difficulty follows: Haydock notes that the Hebrew behind until justice be turned into judgment (v. 15) reads ci had, "for to," and suspects an original ad ci, "until."

Augustine narrows the target sharply. The sinner for whom the pit is dug is not sinners at large, and certainly not the publican who would not raise his eyes and smote his breast; that man was a sinner and was not proud, and the pit is not being dug for him. It is dug for the proud, whom Augustine then defines three ways: the man who will not do penance by confessing his sins and be healed through humility; the man who arrogates to himself the few good things he seems to possess, detracting from the mercy of God; and — the case most likely to catch a devout reader — the man who does ascribe his good works to God and then insults those who do not do them, as though grace stopped with him and could reach no further. The fall of such a man needs no separate act of judgment: God casts them down while they are being exalted, not because they were and not afterwards, since the heart recedes from God in exact proportion as it swells. Set against that, Augustine's reading of v. 15 turns the whole psalm forward. Righteousness now is the capacity to endure evil men patiently; it turns into judgment later, as the Apostles who bore with the wicked are told they shall sit on twelve thrones. Even the Judge of living and dead first chose to be judged and then to judge. So the upright in heart are simply those whose will is God's will — and his test for a crooked one is the impatience that wants sinners destroyed now. God's will is a rule that stays straight; a bent rule cannot straighten itself, and men would rather bend the rule.

Which is why v. 18 matters more than its brevity suggests. Augustine reads if I said: my foot is moved as a confession God actively loves, and notes how rarely it is made: the moment a man begins to slip he says instead that he is standing firm, and so waits to lament a total fall rather than a stumble. He hears Peter in it — not the Peter who presumed, but the one who said bid me come unto thee, then went down and cried Lord, save me, which is the same sentence as my foot is moved; and the hand immediately stretched out is thy mercy assisted me. Haydock adds that our future joy will bear proportion to what we suffer for justice; Augustine's summary of v. 19 is four words and needs no expansion — bitter wounds, and sweet remedies.

DRC

14And they forgot to take bread: and they had but one loaf with them in the ship.15And he charged them saying: Take heed and beware of the leaven of the Pharisees and of the leaven of Herod.16And they reasoned among themselves, saying: Because we have no bread.17Which Jesus knowing, saith to them: Why do you reason, because you have no bread? Do you not yet know nor understand? Have you still your heart blinded?18Having eyes, see you not? And having ears, hear you not? Neither do you remember?19When I broke the five loves among five thousand, how many baskets full of fragments took you up? They say to him: Twelve.20When also the seven loaves among four thousand, how many baskets of fragments took you up? And they say to him: Seven.21And he said to them: How do you not yet understand?

CPDV

14And they forgot to take bread. And they did not have any with them in the boat, except one loaf.15And he instructed them, saying: “Consider and beware of the leaven of the Pharisees and of the leaven of Herod.”16And they discussed this with one another, saying, “For we have no bread.”17And Jesus, knowing this, said to them: “Why do you consider that it is because you have no bread? Do you not yet know or understand? Do you still have blindness in your heart?18Having eyes, do you not see? And having ears, do you not hear? Do you not remember,19when I broke the five loaves among the five thousand, how many baskets full of fragments you took up?” They said to him, “Twelve.”20“And when the seven loaves were among the four thousand, how many baskets of fragments did you take up?” And they said to him, “Seven.”21And he said to them, “How is it that you do not yet understand?”

· commentary ·

gospel

Mark is exact about the provisions, they had but one loaf with them in the ship (v. 14), and Bede raises the obvious objection. They had just filled seven baskets with fragments, so how had they no bread? Scripture says they forgot, and Bede takes the forgetting as evidence of how little they cared for the flesh, so eager to follow the Lord that they neglected to feed themselves. Theophylact sees a special providence in it, a lapse permitted so that Christ could rebuke them and bring them to know his power. The warning that follows names the leaven of Herod (v. 15), where Matthew has the Sadducees. Witham concludes that Christ named them all. Pseudo-Chrysostom observes that all three evangelists name the Pharisees as the chief party and that Mark's Herod supplements Matthew's account. Christ ends by making them count aloud, Twelve and Seven (vv. 19-20), the baskets left over from the five loaves and from the seven.

What the leaven is, the commentators answer in different keys. Theophylact calls it corrupt doctrine, "full of the old malice," and identifies Herod's party as the Herodians who taught that Herod was the Christ. Lapide disagrees. He makes the Pharisees' leaven their teaching of corban and similar evasions of God's law, and the leaven of Herod the doctrine of the Sadducees, since Herod and many leading men of the time were Sadducees who denied the immortality of the soul and lived as atheists. The view that it means the Herodians he credits to Origen and Jerome and rejects, because the flattery about the Messiah attached to Herod of Ascalon, not to Antipas. Bede turns from doctrine to conduct. The Pharisees' leaven is setting the traditions of men above the law, preaching it in word and attacking it in deed; Herod's is "adultery, murder, rash swearing, a pretence of religion, hatred to Christ and His forerunner." In the boat the disciples think only of bread, which Theophylact puts down to not understanding that Christ could make bread from nothing. Bede says Christ took occasion from his own warning to teach them what the five and the seven loaves meant, and the catena draws the inference that if the leaven is perverse tradition, the food that fed the people of God is true doctrine.

The text rebukes two leavens that are still recognisable, a religion of observance that keeps the law in speech and evades it in practice, and a public life that has stopped fearing God while keeping the forms. It rebukes the disciples too, whose anxiety about one missing meal left them unable to hear a warning about their souls, and who had seen both feedings. Christ's remedy is to make them remember, and he asks whether, having eyes, they see. The scene ends in a boat with a single loaf on board, and the disciples saying twelve and seven without yet understanding what they have counted.

USCCB ↗

First Reading · James 1:12-18

commentary

Responsorial Psalm · Psalm 94:12-13a, 14-15, 18-19

commentary

Gospel · Mark 8:14-21

commentary

· sources ·

The complete public-domain commentary this reading's note draws from, unabridged. Every claim in the note traces to a passage here.

First Reading James 1:12-18

Haydock Catholic Bible Commentary · Public Domain

1:9–12

The brother of low condition. Literally, humble.[3] See Luke i. 48. The sense is, that a Christian, of never so low and poor a condition, may glory, and rejoice even in his poverty, that he is not only the servant, but even the adoptive son of God. But the rich, in his being low. Some word must be here understood to make the sense complete. If we understand, let the rich man glory, it must be expounded by irony, by what follows, of his passing away like a flower. But others rather understand some other word of a different signification; as, let the rich man lament the low condition that he must come to; for he must quickly fade away like grass. --- The beauty of the shape thereof [4] perished. So the Hebrews say, the face of the heavens, the face of the earth, &c. (Witham)

1:13 · bibliography — editions & variants cited above

God is not a tempter [5] of evils, and he tempteth no man. Here to tempt, is to draw and entice another to the evil of sin, which God cannot do. The Greek may also signify, he neither can be tempted, nor tempt any one. But every one is thus tempted by the evil desires of his corrupt nature, which is called concupiscence, and which is not properly called a sin of itself, but only when we yield to it. (Witham)

Deus enim intentator, i.e. non tentator; by the Greek, Greek: apeirastos; which may signify intentabilis, qui non potest tentari.

1:15 · bibliography — editions & variants cited above

When concupiscence hath conceived, (man's free will yielding to it) it bringeth [6] forth sin, our perverse inclinations become sinful, and when any grievous sin is completed, or even consented to, it begetteth death, it maketh the soul guilty of eternal death. It may not be amiss here to observe with St. Gregory, &c. that there are three degrees of temptations: the first, by suggestion only; the second, by delectation; the third, by consent. The first, the devil, or our own frail nature, tempts us by a suggestion of evil thoughts in our imagination: to have such thoughts and imaginations may be no sin at all, though the things and objects represented be never so foul and hideous, though they may continue never so long, and return never so often. The reason is, because we cannot hinder them. On the contrary, if our will remains displeased with them, and resist them, such a resistance is meritorious, and by the mercies of God will purchase us a reward. Second, these representations may be followed with a delight or delectation in the senses, or in the body only; and if by an impression made against the will, which we no ways consent to, there is again no sin. There may be also some neglect in the person tempted, by not using sufficient endeavours to resist and repel those thoughts, which if it be only some small neglect, the sin is not great: but if the person tempted hath wilfully, and with full deliberation, taken delight in evil thoughts, either of revenge, or of fornication, or adultery, or about any thing very sinful, such a wilful delight is a grievous and deadly sin, though he hath not had a will or design to perform the action itself. The reason is, because he then wilfully consents in mind and heart to a sinful delight, though not to the execution or action. And the sin may be great, and mortal, though it be but for a short time: for a temptation may continue for a long time and be no sin; and there may be a great sin in a short time. The reason again is, because we are to judge of sin by the dispositions and consent of the will, not by the length of time. Third, when the sinner yields to evil suggestions and temptations, so that his will fully consents to what is proposed, and nothing can be said to be wanting but an opportunity of putting his sinful desires in execution, he has already committed the sin; for example, of murder, of fornication, &c. in his heart, as our blessed Saviour taught us. (Matthew v. 28.) (Witham)

Generat mortem, Greek: apokuei thanaton; apokuein is fætum emittere, and generare, as it is also here again used ver. 18.

1:16–17

Do not err, nor deceive yourselves by yielding to temptation; beg God his supporting grace, for every good gift is from him. (Witham)

1:18 · bibliography — editions & variants cited above

By the word of truth. Some, with St. Athanasius, understand the eternal word made man. Others commonly understand the word of the gospel, by which we have been called to the true faith, &c. --- Some beginning [7] of his creatures, (or as the Greek signifies) such a beginning as are the first-fruits; and perhaps St. James may so call the Jews, as being the first converted to believe in Christ. (Witham)

Initium aliquod creaturæ ejus, Greek: aparchen tina. See Romans xi. 16.; 1 Corinthians xv. 20. and xvi. 15. &c.

Matthew Henry's Complete Commentary on the Whole Bible · Public Domain

1:2–12

2 My brethren, count it all joy when ye fall into divers temptations; 3 Knowing this, that the trying of your faith worketh patience. 4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. 5 If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. 6 But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. 7 For let not that man think that he shall receive any thing of the Lord. 8 A double minded man is unstable in all his ways. 9 Let the brother of low degree rejoice in that he is exalted: 10 But the rich, in that he is made low: because as the flower of the grass he shall pass away. 11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways. 12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

We now come to consider the matter of this epistle. In this paragraph we have the following things to be observed:—

I. The suffering state of Christians in this world is represented, and that in a very instructive manner, if we attend to what is plainly and necessarily implied, together with what is fully expressed. 1. It is implied that troubles and afflictions may be the lot of the best Christians, even of those who have the most reason to think and hope well of themselves. Such as have a title to the greatest joy may yet endure very grievous afflictions. As good people are liable to be scattered, they must not think it strange if they meet with troubles. 2. These outward afflictions and troubles are temptations to them. The devil endeavours by sufferings and crosses to draw men to sin and to deter them from duty, or unfit them for it; but, as our afflictions are in God's hand, they are intended for the trial and improvement of our graces. The gold is put into the furnace, that it may be purified. 3. These temptations may be numerous and various: Divers temptations, as the apostle speaks. Our trials may be of many and different kinds, and therefore we have need to put on the whole armour of God. We must be armed on every side, because temptations lie on all sides. 4. The trials of a good man are such as he does not create to himself, nor sinfully pull upon himself; but they are such as he is said to fall into. And for this reason they are the better borne by him.

II. The graces and duties of a state of trial and affliction are here pointed out to us. Could we attend to these things, and grow in them as we should do, how good would it be for us to be afflicted!

1. One Christian grace to be exercised is joy: Count it all joy, v. 2 . We must not sink into a sad and disconsolate frame of mind, which would make us faint under our trials; but must endeavour to keep our spirits dilated and enlarged, the better to take in a true sense of our case, and with greater advantage to set ourselves to make the best of it. Philosophy may instruct men to be calm under their troubles; but Christianity teaches them to be joyful, because such exercises proceed from love and not fury in God. In them we are conformable to Christ our head, and they become marks of our adoption. By suffering in the ways of righteousness, we are serving the interests of our Lord's kingdom among men, and edifying the body of Christ; and our trials will brighten our graces now and our crown at last. Therefore there is reason to count it all joy when trials and difficulties become our lot in the way of our duty. And this is not purely a New-Testament paradox, but even in Job's time it was said, Behold, happy is the man whom God correcteth. There is the more reason for joy in afflictions if we consider the other graces that are promoted by them.

2. Faith is a grace that one expression supposes and another expressly requires: Knowing this, that the trial of your faith, v. 3 ; and then in v. 6 , Let him ask in faith. There must be a sound believing of the great truths of Christianity, and a resolute cleaving to them, in times of trial. That faith which is spoken of here as tried by afflictions consists in a belief of the power, and word, and promise of God, and in fidelity and constancy to the Lord Jesus.

3. There must be patience: The trial of faith worketh patience. The trying of one grace produces another; and the more the suffering graces of a Christian are exercised the stronger they grow. Tribulation worketh patience, Rom. v. 3 . Now, to exercise Christian patience aright, we must, (1.) Let it work. It is not a stupid, but an active thing. Stoical apathy and Christian patience are very different: by the one men become, in some measure, insensible of their afflictions; but by the other they become triumphant in and over them. Let us take care, in times of trial, that patience and not passion, be set at work in us; whatever is said or done, let patience have the saying and doing of it: let us not allow the indulging of our passions to hinder the operation and noble effects of patience; let us give it leave to work, and it will work wonders in a time of trouble. (2.) We must let it have its perfect work. Do nothing to limit it nor to weaken it; but let it have its full scope: if one affliction come upon the heels of another, and a train of them are drawn upon us, yet let patience go on till its work is perfected. When we bear all that God appoints, and as long as he appoints, and with a humble obedient eye to him, and when we not only bear troubles, but rejoice in them, then patience hath its perfect work. (3.) When the work of patience is complete, then the Christian is entire, and nothing will be wanting: it will furnish us with all that is necessary for our Christian race and warfare, and will enable us to persevere to the end, and then its work will be ended, and crowned with glory. After we have abounded in other graces, we have need of patience, Heb. x. 36 . But let patience have its perfect work, and we shall be perfect and entire, wanting nothing.

4. Prayer is a duty recommended also to suffering Christians; and here the apostle shows, (1.) What we ought more especially to pray for—wisdom: If any lack wisdom, let him ask of God. We should not pray so much for the removal of an affliction as for wisdom to make a right use of it. And who is there that does not want wisdom under any great trials or exercises to guide him in his judging of things, in the government of his own spirit and temper, and in the management of his affairs? To be wise in trying times is a special gift of God, and to him we must seek for it. (2.) In what way this is to be obtained—upon our petitioning or asking for it. Let the foolish become beggars at the throne of grace, and they are in a fair way to be wise. It is not said, "Let such ask of man," no, not of any man, but, "Let him ask of God," who made him, and gave him his understanding and reasonable powers at first, of him in whom are all the treasures of wisdom and knowledge. Let us confess our want of wisdom to God and daily ask it of him. (3.) We have the greatest encouragement to do this: he giveth to all men liberally, and upbraideth not. Yea, it is expressly promised that it shall be given, v. 5 . Here is something in answer to every discouraging turn of the mind, when we go to God, under a sense of our own weakness and folly, to ask for wisdom. He to whom we are sent, we are sure, has it to give: and he is of a giving disposition, inclined to bestow this upon those who ask. Nor is there any fear of his favours being limited to some in this case, so as to exclude others, or any humble petitioning soul; for he gives to all men. If you should say you want a great deal of wisdom, a small portion will not serve your turn, the apostle affirms, he gives liberally; and lest you should be afraid of going to him unseasonably, or being put to shame for your folly, it is added, he upbraideth not. Ask when you will, and as often as you will, you will meet with no upbraidings. And if, after all, any should say, "This may be the case with some, but I fear I shall not succeed so well in my seeking for wisdom as some others may," let such consider how particular and express the promise is: It shall be given him. Justly then must fools perish in their foolishness, if wisdom may be had for asking, and they will not pray to God for it. But, (4.) There is one thing necessary to be observed in our asking, namely, that we do it with a believing, steady mind: Let him ask in faith, nothing wavering, v. 6 . The promise above is very sure, taking this proviso along with us; wisdom shall be given to those who ask it of God, provided they believe that God is able to make the simple wise, and is faithful to make good his word to those who apply to him. This was the condition Christ insisted on, in treating with those who came to him for healing: Believest thou that I am able to do this? There must be no wavering, no staggering at the promise of God through unbelief, or through a sense of any disadvantages that lie on our own part. Here therefore we see,

5. That oneness, and sincerity of intention, and a steadiness of mind, constitute another duty required under affliction: He that wavereth is like a wave of the sea, driven with the wind, and tossed. To be sometimes lifted up by faith, and then thrown down again by distrust—to mount sometimes towards the heavens, with an intention to secure glory, and honour, and immortality, and then to sink again in seeking the ease of the body, or the enjoyments of this world—this is very fitly and elegantly compared to a wave of the sea, that rises and falls, swells and sinks, just as the wind tosses it higher or lower, that way or this. A mind that has but one single and prevailing regard to its spiritual and eternal interest, and that keeps steady in its purposes for God, will grow wise by afflictions, will continue fervent in its devotions, and will be superior to all trials and oppositions. Now, for the cure of a wavering spirit and a weak faith, the apostle shows the ill effects of these, (1.) In that the success of prayer is spoiled hereby: Let not that man think that he shall receive any thing of the Lord, v. 7 . Such a distrustful, shifting, unsettled person is not likely to value a favour from God as he should do, and therefore cannot expect to receive it. In asking for divine and heavenly wisdom we are never likely to prevail if we have not a heart to prize it above rubies, and the greatest things in this world. (2.) A wavering faith and spirit has a bad influence upon our conversations. A double-minded man is unstable in all his ways, v. 8 . When our faith and spirits rise and fall with second causes, there will be great unsteadiness in all our conversation and actions. This may sometimes expose men to contempt in the world; but it is certain that such ways cannot please God nor procure any good for us in the end. While we have but one God to trust to, we have but one God to be governed by, and this should keep us even and steady. He that is unstable as water shall not excel. Hereupon,

III. The holy humble temper of a Christian, both in advancement and debasement, is described: and both poor and rich are directed on what grounds to build their joy and comfort, v. 9-11 . Here we may observe, 1. Those of low degree are to be looked upon as brethren: Let the brother of low degree, &c. Poverty does not destroy the relation among Christians. 2. Good Christians may be rich in the world, v. 10 . Grace and wealth are not wholly inconsistent. Abraham, the father of the faithful, was rich in silver and gold. 3. Both these are allowed to rejoice. No condition of lie puts us out of a capacity of rejoicing in God. If we do not rejoice in him always, it is our own fault. Those of low degree may rejoice, if they are exalted to be rich in faith and heirs of the kingdom of God (as Dr. Whitby explains this place); and the rich may rejoice in humbling providences, as they produce a lowly and humble disposition of mind, which is highly valuable in the sight of God. Where any are made poor for righteousness' sake, their very poverty is their exaltation. It is an honour to be dishonoured for the sake of Christ. To you it is given to suffer, Phil. i. 29 . All who are brought low, and made lowly by grace, may rejoice in the prospect of their exaltation at the last in heaven. 4. Observe what reason rich people have, notwithstanding their riches, to be humble and low in their own eyes, because both they and their riches are passing away: As the flower of the grass he shall pass away. He, and his wealth with him, v. 11 . For the sun has no sooner risen with a burning heat than it withereth the grass. Note hence, Worldly wealth is a withering thing. Riches are too uncertain (says Mr. Baxter on this place), too inconsiderable things to make any great or just alteration in our minds. As a flower fades before the heat of the scorching sun, so shall the rich man fade away in his ways. His projects, counsels, and managements for this world, are called his ways; in these he shall fade away. For this reason let him that is rich rejoice, not so much in the providence of God, that makes him rich, as in the grace of God, that makes and keeps him humble; and in those trials and exercises that teach him to seek his felicity in and from God, and not from these perishing enjoyments.

1:13–18

13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: 14 But every man is tempted, when he is drawn away of his own lust, and enticed. 15 Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. 16 Do not err, my beloved brethren. 17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. 18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.

I. We are here taught that God is not the author of any man's sin. Whoever they are who raise persecutions against men, and whatever injustice and sin they may be guilty of in proceeding against them, God is not to be charged with it. And, whatever sins good men may themselves be provoked to by their exercises and afflictions, God is not the cause of them. It seems to be here supposed that some professors might fall in the hour of temptation, that the rod resting upon them might carry some into ill courses, and make them put forth their hands unto iniquity. But though this should be the case, and though such delinquents should attempt to lay their fault on God, yet the blame of their misconduct must lie entirely upon themselves. For, 1. There is nothing in the nature of God that they can lay the blame upon: Let no man say, when he is tempted to take any evil course, or do any evil thing, I am tempted of God; for God cannot be tempted with evil. All moral evil is owing to some disorder in the being that is chargeable with it, to a want of wisdom, or of power, or of decorum and purity in the will. But who can impeach the holy God with the want of these, which are his very essence? No exigence of affairs can ever tempt him to dishonour or deny himself, and therefore he cannot be tempted with evil. 2. There is nothing in the providential dispensations of God that the blame of any man's sin can be laid upon ( v. 13 ): Neither tempteth he any man. As God cannot be tempted with evil himself, so neither can he be a tempter of others. He cannot be a promoter of what is repugnant to his nature. The carnal mind is willing to charge its own sins on God. There is something hereditary in this. Our first father Adam tells God, The woman thou gavest me tempted me, thereby, in effect, throwing the blame upon God, for giving him the tempter. Let no man speak thus. It is very bad to sin; but is much worse, when we have done amiss, to charge it upon God, and say it was owing to him. Those who lay the blame of their sins either upon their constitution or upon their condition in the world, or who pretend they are under a fatal necessity of sinning, wrong God, as if he were the author of sin. Afflictions, as sent by God, are designed to draw out our graces, but not our corruptions.

II. We are taught where the true cause of evil lies, and where the blame ought to be laid ( v. 14 ): Every man is tempted (in an ill sense) when he is drawn away of his own lust, and enticed. In other scriptures the devil is called the tempter, and other things may sometimes concur to tempt us; but neither the devil nor any other person or thing is to be blamed so as to excuse ourselves; for the true original of evil and temptation is in our own hearts. The combustible matter is in us, though the flame may be blown up by some outward causes. And therefore, if thou scornest, thou alone shalt bear it, Prov. ix. 12 . Observe here, 1. The method of sin in its proceeding. First it draws away, then entices. As holiness consists of two parts—forsaking that which is evil and cleaving to that which is good, so these two things, reversed, are the two parts of sin. The heart is carried from that which is good, and enticed to cleave to that which is evil. It is first by corrupt inclinations, or by lusting after and coveting some sensual or worldly thing, estranged from the life of God, and then by degrees fixed in a course of sin. 2. We may observe hence the power and policy of sin. The word here rendered drawn away signifies a being forcibly haled or compelled. The word translated enticed signifies being wheedled and beguiled by allurements and deceitful representations of things, exelkomenos kai deleazomenos. There is a great deal of violence done to conscience and to the mind by the power of corruption: and there is a great deal of cunning and deceit and flattery in sin to gain us to its interests. The force and power of sin could never prevail, were it not for its cunning and guile. Sinners who perish are wheedled and flattered to their own destruction. And this will justify God for ever in their damnation, that they destroyed themselves. Their sin lies at their own door, and therefore their blood will lie upon their own heads. 3. The success of corruption in the heart ( v. 15 ): Then, when lust hath conceived, it bringeth forth sin; that is, sin being allowed to excite desires in us, it will son ripen those desires into consent, and then it is said to have conceived. The sin truly exists, though it be but in embryo. And, when it has grown it its full size in the mind, it is then brought forth in actual execution. Stop the beginnings of sin therefore, or else all the evils it produces must be wholly charged upon us. 4. The final issue of sin, and how it ends: Sin, when it is finished, bringeth forth death. After sin is brought forth in actual commissions, the finishing of it (as Dr. Manton observes) is its being strengthened by frequent acts and settled into a habit. And, when the iniquities of men are thus filled up, death is brought forth. There is a death upon the soul, and death comes upon the body. And, besides death spiritual and temporal, the wages of sin is eternal death too. Let sin therefore be repented of and forsaken, before it be finished. Why will you die, O house of Israel! Ezek. xxxiii. 11 . God has no pleasure in your death, as he has no hand in your sin; but both sin and misery are owing to yourselves. Your own hearts' lusts and corruptions are your tempters; and when by degrees they have carried you off from God, and finished the power and dominion of sin in you, then they will prove your destroyers.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) · Public Domain

1:12

12. Blessed-- Compare the beatitudes in the Sermon on the Mount ( Mt 5:4 , 10, 11 ).

endureth temptation-- not the "falling into divers temptations" ( Jas 1:2 ) is the matter for "joy," but the enduring of temptation "unto the end." Compare Job 5:17 .

when he is tried-- literally, "when he has become tested" or "approved," when he has passed through the "trying" ( Jas 1:3 ), his "faith" having finally gained the victory.

the crown-- not in allusion to the crown or garland given to winners in the games; for this, though a natural allusion for Paul in writing to the heathen, among whom such games existed, would be less appropriate for James in addressing the Jewish Christians, who regarded Gentile usages with aversion.

of life-- "life" constitutes the crown, literally, the life, the only true life, the highest and eternal life. The crown implies a kingdom ( Psa 21:3 ).

the Lord-- not found in the best manuscripts and versions. The believer's heart fills up the omission, without the name needing to be mentioned. The "faithful One who promised" ( He 10:23 ).

to them that love him-- In 2Ti 4:8 , "the crown of righteousness to them that love His appearing." Love produces patient endurance: none attest their love more than they who suffer for Him.

1:13

13. when ... tempted-- tried by solicitation to evil. Heretofore the "temptation" meant was that of probation by afflictions. Let no one fancy that God lays upon him an inevitable necessity of sinning. God does not send trials on you in order to make you worse, but to make you better ( Jas 1:16 , 17 ). Therefore do not sink under the pressure of evils ( 1Co 10:13 ).

of God-- by agency proceeding from God. The Greek is not "tempted by," but, "from," implying indirect agency.

cannot be tempted with evil, &c.-- "Neither do any of our sins tempt God to entice us to worse things, nor does He tempt any of His own accord" (literally, "of Himself"; compare the antithesis, Jas 1:18 , "Of His own will He begat us" to holiness, so far is He from tempting us of His own will) [Bengel]. God is said in Ge 22:1 to have "tempted Abraham"; but there the tempting meant is that of trying or proving, not that of seducement. Alford translates according to the ordinary sense of the Greek, "God is unversed in evil." But as this gives a less likely sense, English Version probably gives the true sense; for ecclesiastical Greek often uses words in new senses, as the exigencies of the new truths to be taught required.

1:14

14. Every man, when tempted, is so through being drawn away of (again here, as in Jas 1:13 , the Greek for "of" expresses the actual source, rather than the agent of temptation) his own lust. The cause of sin is in ourselves. Even Satan's suggestions do not endanger us before they are made our own. Each one has his own peculiar (so the Greek) lust, arising from his own temperament and habit. Lust flows from the original birth-sin in man, inherited from Adam.

drawn away-- the beginning step in temptation: drawn away from truth and virtue.

enticed-- literally, "taken with a bait," as fish are. The further progress: the man allowing himself (as the Greek middle voice implies) to be enticed to evil [Bengel]. "Lust" is here personified as the harlot that allures the man.

1:15

15. The guilty union is committed by the will embracing the temptress. "Lust," the harlot, then, "brings forth sin," namely, of that kind to which the temptation inclines. Then the particular sin (so the Greek implies), "when it is completed, brings forth death," with which it was all along pregnant [Alford]. This "death" stands in striking contrast to the "crown of life" ( Jas 1:12 ) which "patience" or endurance ends in, when it has its "perfect work" ( Jas 1:4 ). He who will fight Satan with Satan's own weapons, must not wonder if he finds himself overmatched. Nip sin in the bud of lust.

1:16

16. Do not err in attributing to God temptation to evil; nay (as he proceeds to show), "every good," all that is good on earth, comes from God.

1:17

17. gift ... gift-- not the same words in Greek: the first, the act of giving, or the gift in its initiatory stage; the second, the thing given, the boon, when perfected. As the "good gift" stands in contrast to "sin" in its initiatory stage ( Jas 1:15 ), so the "perfect boon" is in contrast to "sin when it is finished," bringing forth death ( 2Pe 1:3 ).

from above-- (Compare Jas 3:15 ).

Father of lights-- Creator of the lights in heaven (compare Job 38:28 [Alford]; Ge 4:20 , 21 ; He 12:9 ). This accords with the reference to the changes in the light of the heavenly bodies alluded to in the end of the verse. Also, Father of the spiritual lights in the kingdom of grace and glory [Bengel]. These were typified by the supernatural lights on the breastplate of the high priest, the Urim. As "God is light, and in Him is no darkness at all" ( 1Jo 1:5 ), He cannot in any way be the Author of sin ( Jas 1:13 ), which is darkness ( Joh 3:19 ).

no variableness ... shadow of turning-- (Mal 3:6). None of the alternations of light and shadow which the physical "lights" undergo, and which even the spiritual lights are liable to, as compared with God. "Shadow of turning," literally, the dark "shadow-mark" cast from one of the heavenly bodies, arising from its "turning" or revolution, for example, when the moon is eclipsed by the shadow of the earth, and the sun by the body of the moon. Bengel makes a climax, "no variation--not even the shadow of a turning"; the former denoting a change in the understanding; the latter, in the will.

1:18

18. ( Joh 1:13 ). The believer's regeneration is the highest example of nothing but good proceeding from God.

Of his own will-- Of his own good pleasure (which shows that it is God's essential nature to do good, not evil), not induced by any external cause.

begat he us-- spiritually: a once-for-all accomplished act ( 1Pe 1:3 , 23 ). In contrast to "lust when it hath conceived, bringeth forth sin, and sin ... death" ( Jas 1:15 ). Life follows naturally in connection with light ( Jas 1:17 ).

word of truth-- the Gospel. The objective mean, as faith is the appropriating mean of regeneration by the Holy Spirit as the efficient agent.

a kind of first-fruits-- Christ is, in respect to the resurrection, "the first-fruits" ( 1Co 15:20 , 23 ): believers, in respect to regeneration, are, as it were, first-fruits (image from the consecration of the first-born of man, cattle, and fruits to God; familiar to the Jews addressed), that is, they are the first of God's regenerated creatures, and the pledge of the ultimate regeneration of the creation, Ro 8:19 , 23 , where also the Spirit, the divine agent of the believer's regeneration, is termed "the first-fruits," that is, the earnest that the regeneration now begun in the soul, shall at last extend to the body too, and to the lower parts of creation. Of all God's visible creatures, believers are the noblest part, and like the legal "first-fruits," sanctify the rest; for this reason they are much tried now.

Responsorial Psalm Psalm 94:12-13a, 14-15, 18-19

Expositions on the Psalms (Enarrationes in Psalmos), NPNF1-08 · Public Domain

Vulgate Ps 93:12

(ver. 12). Behold, thou hast the counsel of God, wherefore He spareth the wicked: the pit is being digged for the sinner. Thou wishest to bury him at once: the pit is as yet being dug for him: do not be in haste to bury him. What mean the words, "until the pit be digged up for the sinner"? or whom doth He mean by sinner? One man? No. Whom then? The whole race of such that are sinners? No; them that are proud; for he had said before, "Reward the proud after their deserving." For that publican, who would not so much as lift up his eyes to heaven, but "smote upon his breast, saying, God be merciful to me a sinner," was a sinner; but since he was not proud, and since God will render a recompense to the proud; the pit is being dug not for him, but for them that are such, until He render a recompense to the proud. In the words then, "until the pit be digged up for the ungodly," understand the proud. Who is the proud? He who doth not by confession of his sins do penance, that he may be healed through his humility. Who is the proud? He who chooseth to arrogate to himself those few good things which he seemeth to possess, and who doth detract from the mercy of God. Who is the proud? He who although he doth ascribe unto God his good works, yet insulteth those who do not those good works, and raiseth himself above them....This then is the Christian doctrine: no man doeth anything well except by His grace. A man's bad acts are his own: his good he doth of God's bounty. When he hath begun to do well, let not him ascribe it unto himself: when he hath not attributed it to himself, let him give thanks to Him from whom he hath received it. But when he doeth well, let him not insult him who doth not as he doth nor exalt himself above him: for the grace of God is not stayed at him, so that it cannot reach another.

12. "That Thou mayest give him patience in days of malice: until the pit be digged up for the ungodly"

Vulgate Ps 93:13

(ver. 13). Have patience therefore every one, if thou art a Christian, in time of malice. Days of malice are those in which the ungodly appear to flourish, and the righteous to suffer; but the suffering of the righteous is the rod of the Father, and the prosperity of the ungodly is their own snare. For because God giveth you patience in time of adversity, until the pit be digged up for the ungodly, do not think that the Angels are standing in some place with mattocks, and are digging that great pit which shall be able to contain the whole race of the ungodly; and because ye see that the wicked are many, and say unto yourselves carnally: Truly what pit can contain so great a multitude of the wicked, such a crowd of sinners? where is a pit of such dimensions, as to contain all, dug? when finished? therefore God spareth them. This is not so: their very prosperity is the pit of the wicked: for into that shall they fall, as it were into a pitfall. Attend, brethren, for it is a great thing to know that prosperity is called a pitfall: "until the pit be digged up for the ungodly." For God spareth him whom He knoweth to be ungodly and impious, in His own hidden justice: and this very sparing of God, causeth him to be puffed up through his impunity....The proud man raiseth himself up against God: God sinketh him: and he sinketh by the very act of raising himself up against God. For in another Psalm he thus saith, "Thou hast cast them down, while they were being exalted." He said not, Thou hast cast them down, because they were exalted; or, Thou hast cast them down, after they were exalted; so that the period of their exaltation be one, of their casting down another: but in the very act of their exaltation were they cast down. For in proportion as the heart of man is proud, so doth it recede from God; and if it recede from God, it sinketh down into the deep. On the other hand, the humble heart bringeth God unto it from heaven, so that He becometh very near unto it. Surely God is lofty, God is above all the heavens, He surpasseth all the Angels: how high must these be raised, to reach that exalted One? Do not burst thyself by enlarging thyself; I give thee other advice, lest perchance in enlarging thyself thou burst, through pride: surely God is lofty: do thou humble thyself, and He will descend unto thee.

13. ...Do thou rejoice beneath the scourge: because the heritage is kept for thee, "for the Lord will not cast off His people"

Vulgate Ps 93:14

(ver. 14). He chasteneth for a season, He condemneth not for ever: the others He spareth for a season, and will condemn them for evermore. Make thy choice: dost thou wish temporary suffering, or eternal punishment? temporal happiness, or eternal life? What doth God threaten? Eternal punishment. What doth He promise? Eternal rest. His scourging the good, is temporary: His sparing the wicked, is also temporary. "Neither will He forsake His inheritance."

14. "Until righteousness," he saith, "turn again unto judgment, and all they that have it are right in heart"

Vulgate Ps 93:15

(ver. 15). Listen now, and gain righteousness: for judgment thou canst not yet have. Thou shouldest gain righteousness first; but that very righteousness of thine shall turn unto judgment. The Apostles had righteousness here on earth, and bore with the wicked. But what is said unto them? "Ye shall sit on twelve thrones, judging the twelve tribes of Israel." Their righteousness therefore shall turn unto judgment. For whoever is righteous in this life, is so for this reason, that he may endure evils with patience: let him suffer patiently the period of suffering, and the day of judging cometh. But why do I speak of the servants of God? The Lord Himself, who is the Judge of all living and dead, first chose to be judged, and then to judge. Those who have righteousness at present, are not yet judges. For the first thing is to have righteousness, and afterwards to judge: He first endureth the wicked, and afterwards judgeth them. Let there be righteousness now: afterwards it shall turn again unto judgment. And so long He endureth wicked men, as God doth will, as long as God's Church shall endure them, that she may be taught through their wickedness. Nevertheless, God will not cast off His people, "all such as have it are right in heart." Who are those who are right in heart? Those whose will is the will of God. He spareth sinners: thou dost wish Him at once to destroy sinners. Thy heart is crooked and thy will perverted, when thy will is one way and the will of God another. God wisheth to spare sinners: thou dost not wish sinners spared. God is of long-suffering to sinners: thou dost not wish to endure sinners....Wish not to bend the will of God to thy will, but rather correct thy will to His. The will of God is like a rule: behold, suppose, thou hast twisted the rule: whence canst thou be set straight? But the rule itself continueth straight: for it is immutable. As long as the rule is straight, thou hast whither to turn thyself, and straighten thy perversity; thou hast a means of correcting what is crooked in thee. But what do men will? It is not enough that their own will is crooked; they even wish to make the will of God crooked according to their own heart, that God may do what they themselves will, when they ought to do that which God willeth....

15. "Who will rise up for me against the wicked? or who will take my part against the evil doers?"

Vulgate Ps 93:18

(ver. 18). See how God loveth confession. Thy foot hath slipt, and thou sayest not, my foot hath slipt; but thou sayest thou art firm, when thou art slipping. The moment thou beginnest to slip or waver, confess thou that slip, that thou mayest not bewail thy total fall; that He may help, so that thy soul be not in hell. God loveth confession, loveth humility. Thou hast slipped, as a man; God helpeth thee, nevertheless: yet say, "My foot hath slipt." Why dost thou slip, and yet sayest, I am firm? "When I said, My foot hath slipt, Thy mercy, O Lord, hath held me up." Just as Peter presumed, but not in strength of his own. The Lord was seen to walk upon the sea, trampling on the heads of all the proud in this life. In walking upon the foaming waves, He figured His own course when He trampleth on the heads of the proud. The Church too doth trample upon them: for Peter is the Church Herself. Nevertheless, Peter dared not by himself walk upon the waters; but what said he? "Lord, if it be Thou, bid me come unto Thee on the water." He in His own power, Peter by His order; "bid me," he saith, "come unto Thee." He answered, "Come." For the Church also trampleth on the heads of the proud; but since it is the Church, and hath human weakness, that these words might be fulfilled, "If I said, My foot hath slipt," Peter tottered on the sea, and cried out, "Lord, save me!" and so what is here put, "If I said, My foot hath slipt," is put there, "Lord, I perish." And what is here, "Thy mercy, O Lord, hath held me up," is there put, "And immediately Jesus stretched forth His hand, saying, O thou of little faith, wherefore didst thou doubt?" It is wonderful how God proveth men: our very dangers render Him who rescueth us sweeter unto us. For see what followeth: because he said, "If I said, My foot hath slipt, Thy mercy, O Lord, hath held me up." The Lord hath become especially sweet unto him, in rescuing him from danger; and thus speaking of this very sweetness of the Lord, he exclaimeth and saith, "O Lord, in the multitude of the sorrows that I had in my heart, Thy comforts have refreshed my soul"

Vulgate Ps 93:19

(ver. 19). Many sorrows, but many consolations: bitter wounds, and sweet remedies.

18. "Wilt Thou have anything to do with the stool of iniquity, who makest sorrow in learning?"

Matthew Henry's Complete Commentary on the Whole Bible · Public Domain

94:12–23

12 Blessed is the man whom thou chastenest, O Lord , and teachest him out of thy law; 13 That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked. 14 For the Lord will not cast off his people, neither will he forsake his inheritance. 15 But judgment shall return unto righteousness: and all the upright in heart shall follow it. 16 Who will rise up for me against the evildoers? or who will stand up for me against the workers of iniquity? 17 Unless the Lord had been my help, my soul had almost dwelt in silence. 18 When I said, My foot slippeth; thy mercy, O Lord , held me up. 19 In the multitude of my thoughts within me thy comforts delight my soul. 20 Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law? 21 They gather themselves together against the soul of the righteous, and condemn the innocent blood. 22 But the Lord is my defence; and my God is the rock of my refuge. 23 And he shall bring upon them their own iniquity, and shall cut them off in their own wickedness; yea, the Lord our God shall cut them off.

The psalmist, having denounced tribulation to those that trouble God's people, here assures those that are troubled of rest. See 2 Thess. i. 6, 7 . He speaks comfort to suffering saints from God's promises and his own experience.

I. From God's promises, which are such as not only save them from being miserable, but secure a happiness to them ( v. 12 ): Blessed is the man whom thou chastenest. Here he looks above the instruments of trouble, and eyes the hand of God, which gives it another name and puts quite another color upon it. The enemies break in pieces God's people ( v. 5 ); they aim at no less; but the truth of the matter is that God by them chastens his people, as the father the son in whom he delights, and the persecutors are only the rod he makes use of. Howbeit they mean not so, neither doth their heart think so, Isa. x. 5-7 . Now it is here promised,

1. That God's people shall get good by their sufferings. When he chastens them he will teach them, and blessed is the man who is thus taken under a divine discipline, for none teaches like God. Note, (1.) The afflictions of the saints are fatherly chastenings, designed for their instruction, reformation, and improvement. (2.) When the teachings of the word and Spirit go along with the rebukes of Providence they then both manifest men to be blessed and help to make them so; for then they are marks of adoption and means of sanctification. When we are chastened we must pray to be taught, and look into the law as the best expositor of Providence. It is not the chastening itself that does good, but the teaching that goes along with it and is the exposition of it.

2. That they shall see through their sufferings ( v. 13 ): That thou mayest give him rest from the days of adversity. Note, (1.) There is a rest remaining for the people of God after the days of their adversity, which, though they may be many and long, shall be numbered and finished in due time, and shall not last always. He that sends the trouble will send the rest, that he may comfort them according to the time that he has afflicted them. (2.) God therefore teaches his people by their troubles, that he may prepare them for deliverance, and so give them rest from their troubles, that, being reformed, they may be relieved, and that the affliction, having done its work, may be removed.

3. That they shall see the ruin of those that are the instruments of their sufferings, which is the matter of a promise, not as gratifying any passion of theirs, but as redounding to the glory of God: Until the pit is digged (or rather while the pit is digging) for the wicked, God is ordering peace for them at the same time that he is ordaining his arrows against the persecutors.

4. That, though they may be cast down, yet certainly they shall not be cast off, v. 14 . Let God's suffering people assure themselves of this, that, whatever their friends do, God will not cast them off, nor throw them out of his covenant or out of his care; he will not forsake them, because they are his inheritance, which he will not quit his title to nor suffer himself to be disseised of. St. Paul comforted himself with this, Rom. xi. 1 .

5. That, bad as things are, they shall mend, and, though they are now out of course, yet they shall return to their due and ancient channel ( v. 15 ): Judgment shall return unto righteousness; the seeming disorders of Providence (for real ones there never were) shall be rectified. God's judgment, that is, his government, looks sometimes as if it were at a distance from righteousness, while the wicked prosper, and the best men meet with the worst usage; but it shall return to righteousness again, either in this world or at the furthest in the judgment of the great day, which will set all to-rights. Then all the upright in heart shall be after it; they shall follow it with their praises, and with entire satisfaction; they shall return to a prosperous and flourishing condition, and shine forth out of obscurity; they shall accommodate themselves to the dispensations of divine Providence, and with suitable affections attend all its motions. They shall walk after the Lord, Hos. xi. 10 . Dr. Hammond thinks this was most eminently fulfilled in the destruction of Jerusalem first, and afterwards of heathen Rome, the crucifiers of Christ and persecutors of Christians, and the rest which the churches had thereby. Then judgment returned even to righteousness, to mercy and goodness, and favour to God's people, who then were as much countenanced as before they had been trampled on.

II. From his own experiences and observations.

1. He and his friends had been oppressed by cruel and imperious men, that had power in their hands and abused it by abusing all good people with it. They were themselves evil-doers and workers of iniquity ( v. 16 ); they abandoned themselves to all manner of impiety and immorality, and then their throne was a throne of iniquity, v. 20 . Their dignity served to put a reputation upon sin, and their authority was employed to support it, and to bring about their wicked designs. It is a pity that ever a throne, which should be a terror to evil-doers and a protection and praise to those that do well, should be the seat and shelter of iniquity. That is a throne of iniquity which by the policy of its council frames mischief, and by its sovereignty enacts it and turns it into a law. Iniquity is daring enough even when human laws are against it, which often prove too weak to give an effectual check to it; but how insolent, how mischievous, is it when it is backed by a law! Iniquity is not the better, but much the worse, for being enacted by law; nor will it excuse those that practise it to say that they did but do as they were bidden. These workers of iniquity, having framed mischief by a law, take care to see the law executed; for they gather themselves together against the soul of the righteous, who dare not keep the statutes of Omri nor the law of the house of Ahab; and they condemn the innocent blood for violating their decrees. See an instance in Daniel's enemies; they framed mischief by a law when the obtained an impious edict against prayer ( Dan. vi. 7 ), and, when Daniel would not obey it, they assembled together against him ( v. 11 ) and condemned his innocent blood to the lions. The best benefactors of mankind have often been thus treated, under colour of law and justice, as the worst of malefactors.

2. The oppression they were under bore very hard upon them, and oppressed their spirits too. Let not suffering saints despair, though, when they are persecuted, they find themselves perplexed and cast down; it was so with the psalmist here: His soul had almost dwelt in silence ( v. 17 ); he was at his wits' end, and knew not what to say or do; he was, in his own apprehensions, at his life's end, ready to drop into the grave, that land of silence. St. Paul, in a like case, received a sentence of death within himself, 2 Cor. i. 8, 9 . He said, " My foot slippeth ( v. 18 ); I am going irretrievably; there is no remedy; I must fall. I shall one day perish by the hand of Saul. My hope fails me; I do not find such firm footing for my faith as I have sometimes found." Ps. lxxiii. 2 . He had a multitude of perplexed entangled thoughts within him concerning the case he was in and the construction to be made of it, and concerning the course he should take and what was likely to be the issue of it.

3. In this distress they sought for help, and succour, and some relief. (1.) They looked about for it and were disappointed ( v. 16 ): " Who will rise up for me against the evil-doers? Have I any friend who, in love to me, will appear for me? Has justice any friend who, in a pious indignation at unrighteousness, will plead my injured cause?" He looked, but there was none to save, there was none to uphold. Note, When on the side of the oppressors there is power it is no marvel if the oppressed have no comforter, none that dare own them, or speak a good word for them, Eccl. iv. 1 . When St. Paul was brought before Nero's throne of iniquity no man stood by him, 2 Tim. iv. 16 . (2.) They looked up for it, v. 20 . They humbly expostulate with God: "Lord, shall the throne of iniquity have fellowship with thee? Wilt thou countenance and support these tyrants in their wickedness? We know thou wilt not." A throne has fellowship with God when it is a throne of justice and answers the end of the erecting of it; for by him kings reign, and when they reign for him their judgments are his, and he owns them as his ministers, and whoever resist them, or rise up against them, shall receive to themselves damnation; but, when it becomes a throne of iniquity, it has no longer fellowship with God. Far be it from the just and holy God that he should be the patron of unrighteousness, even in princes and those that sit in thrones, yea, though they be the thrones of the house of David.

4. They found succour and relief in God, and in him only. When other friends failed, in him they had a faithful and powerful friend; and it is recommended to all God's suffering saints to trust in him. (1.) God helps at a dead lift ( v. 17 ): "When I had almost dwelt in silence, then the Lord was my help, kept me alive, kept me in heart; and unless I had made him my help, by putting my trust in him and expecting relief from him, I could never have kept possession of my own soul; but living by faith in him has kept my head above water, has given me breath, and something to say." (2.) God's goodness is the great support of sinking spirits ( v. 18 ): " When I said, My foot slips into sin, into ruin, into despair, then thy mercy, O Lord! held me up, kept me from falling, and defeated the design of those who consulted to cast me down from my excellency, " Ps. lxii. 4 . We are beholden not only to God's power, but to his pity, for spiritual supports: Thy mercy, the gifts of thy mercy and my hope in thy mercy, held me up. God's right hand sustains his people when they look on their right hand and on their left and there is none to uphold; and we are then prepared for his gracious supports when we are sensible of our own weakness and inability to stand by our own strength, and come to God, to acknowledge it, and to tell him how our foot slips. (3.) Divine consolations are the effectual relief of troubled spirits ( v. 19 ): " In the multitude of my thoughts within me, which are noisy like a multitude, crowding and jostling one another like a multitude, and very unruly and ungovernable, in the multitude of my sorrowful, solicitous, timorous thoughts, thy comforts delight my soul; and they are never more delightful than when they come in so seasonably to silence my unquiet thoughts and keep my mind easy." The world's comforts give but little delight to the soul when it is hurried with melancholy thoughts; they are songs to a heavy heart. But God's comforts will reach the soul, and not the fancy only, and will bring with them that peace and that pleasure which the smiles of the world cannot give and which the frowns of the world cannot take away.

5. God is, and will be, as a righteous Judge, the patron and protector of right and the punisher and avenger of wrong; this the psalmist had both the assurance of and the experience of. (1.) He will give redress to the injured ( v. 22 ): "When none else will, nor can, nor dare, shelter me, the Lord is my defence, to preserve me from the evil of my troubles, from sinking under them and being ruined by them; and he is the rock of my refuge, in the clefts of which I may take shelter, and on the top of which I may set my feet, to be out of the reach of danger." God is his people's refuge, to whom they may flee, in whom they are safe and may be secure; he is the rock of their refuge, so strong, so firm, impregnable, immovable, as a rock: natural fastnesses sometimes exceed artificial fortifications. (2.) He will reckon with the injurious ( v. 23 ): He shall render to them their own iniquity; he shall deal with them according to their deserts, and that very mischief which they did and designed against God's people shall be brought upon themselves: it follows, He shall cut them off in their wickedness. A man cannot be more miserable than his own wickedness will make him if God visit it upon him: it will cut him in the remembrance of it; it will cut him off in the recompence of it. This the psalm concludes with the triumphant assurance of: Yea, the Lord our God, who takes our part and owns us for his, shall cut them off from any fellowship with him, and so shall make them completely miserable and their pomp and power shall stand them in no stead.

Gospel Mark 8:14-21

The Great Biblical Commentary of Cornelius a Lapide · Public Domain

8:15–22

CHAPTER 8

1 Christ feedeth the people miraculously: 10 refuses to give a sign to the Pharisees: 14 admonisheth his disciples to beware of the leaven of the Pharisees, and of the leaven of Herod: 22 giveth a blind man his sight: 27 acknowledgeth that he is the Christ, who should suffer and rise again: 34 and exhorteth to patience in persecution for the profession of the gospel.

Ver. 15. Beware of the leaven of the Pharisees and of the leaven of Herod. The leaven is the doctrine of the Pharisees, by which they taught children to say to their parents corban, as well as other things contrary to the law of God. The leaven of Herod is the doctrine of the Sadducees, for with them Christ had had His most recent controversy, as appears from Matt. xvi. 1-12. For Herod, as well as many of the principal people at that time, were Sadducees (see Jos. xviii. c. 2). They denied the immortality of the soul, and lived as Atheists. So Herod lived in adultery, killed John, and committed many other crimes, having no fear of God. For although he thought that John had risen again in Christ, yet that opinion did not arise, out of faith, but was wrung out of him by fear. Others, with Origen and S. Jerome, understand by leaven the sect of the Herodians, who flattered Herod, saying that he was the Messiah. But that referred to Herod of Ascalon, not Herod Antipas, as I have shown on Matt. xxii. 16.

Catena Aurea (Golden Chain) · Public Domain

8:10–21 (block headed 8:10)

And straightway He entered into a ship with His disciples, and came into the parts of Dalmanutha.11. And the Pharisees came forth, and began to question with Him, seeking of Him a sign from heaven, tempting Him.12. And He sighed deeply in His spirit, and saith, "Why doth this generation seek after a sign? Verily, I say unto you, there shall be no sign given unto this generation."13. And He left them, and entering into the ship again departed to the other side.14. Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf.15. And He charged them, saying, "Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod."16. And they reasoned among themselves, saying, "It is because we have no bread."17. And when Jesus knew it, He saith unto them, "Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened?18. Having eyes, see ye not? and having ears, hear ye not? and do ye not remember?19. When I brake the five loaves among five thousand, how many baskets full of fragments took ye up?" They say unto Him, "Twelve."20. "And when the seven among four thousand, how many baskets full of fragments took ye up?" And they said, "Seven."21. And He said unto them, "How is it that ye do not understand?"

8:10–21 (block headed 8:10)

After that our Lord had worked the miracle of the loaves, He immediately retires into another spot, lest on account of the miracle, the multitudes should take Him to make Him a king.

8:10–21 (block headed 8:10)

Wherefore it is said, "And straightway He entered into a ship with His disciples, and came into the parts of Dalmanutha."

8:10–21 (block headed 8:10)

Now in Matthew we read that He entered into the parts of Magdala (ed. note: Magedam). But we cannot doubt that it is the same place under another name; for several manuscripts even of St. Mark have only Magdala.

8:10–21 (block headed 8:10)

It goes on, "And the Pharisees came forth, and began to question with Him, seeking of Him a sign from heaven, tempting Him."

8:10–21 (block headed 8:10)

The Pharisees, then, seek a sign from heaven, that He, Who had for the second time fed many thousands of men with a few loaves of bread, should now, after the example of Moses, refresh the whole nation in the last time with manna sent down from heaven, and dispersed amongst them all.

8:10–21 (block headed 8:10)

Or they seek for a sign from heaven, that is, they wish Him to make the sun and moon stand still, to bring down hail, and change the atmosphere; for they thought that He could not perform miracles from heaven, but could only in Beelzebub perform a sign on earth.

8:10–21 (block headed 8:10)

When, as related above, He was about to refresh the believing multitude, He gave thanks, so now, on account of the foolish petition of the Pharisees, He groans; because, bearing about with Him the feelings of human nature, as He rejoices over the salvation of men, so He grieves over their errors.

8:10–21 (block headed 8:10)

Wherefore it goes on, "And He groaned in spirit, and saith, Why doth this generation seek after a sign? Verily I say unto you, If a sign shall be given to this generation."

8:10–21 (block headed 8:10)

That is, no sign shall be given; as it is written in the Psalms, "I have sworn once by my holiness, if I shall fail David," [ Psa 80:36 ] that is, I will not fail David.

8:10–21 (block headed 8:10)

Let no one, however, be perplexed that the answer which Mark says was given to them, when they sought a sign from heaven, is not the same as that which Matthew relates, namely, that concerning Jonah. He says that the Lord’s answer was, that no sign should be given to it; by which we must understand such an one as they asked for, that is, one from heaven; but he has omitted to say, what Matthew has related.

8:10–21 (block headed 8:10)

Now, the reason why the Lord did not listen to them was, that the time of signs from heaven had not arrived, that is, the time of the second Advent, when the powers of the heaven shall be shaken, and the moon shall not give her light. But in the time of the first Advent, all things are full of mercy, and such things do not take place.

8:10–21 (block headed 8:10)

For a sign from heaven was not to be given to a generation of men, who tempted the Lord; but to a generation of men seeking the Lord, He shews a sign from heaven, when in the sight of the Apostles He ascended into heaven. It goes on, "And He left them, and entering into a ship again, He departed to the other side."

8:10–21 (block headed 8:10)

The Lord indeed quits the Pharisees, as men uncorrected; for where there is a hope of correction, there it is right to remain; but where the evil is incorrigible, we should go away.

8:10–21 (block headed 8:10)

"Now they had forgotten to take bread, neither had they in the ship with them more than one loaf."

8:10–21 (block headed 8:10)

Some may ask, how they had no bread, when they had filled seven baskets just before they embarked in the ship. But Scripture relates that they had forgotten to take them with them, which is a proof how little care they had for the flesh in other things, since in their eagerness to follow the Lord, even the necessity of refreshing their bodies had escaped from their mind.

8:10–21 (block headed 8:10)

By a special providence also the disciples forgot to take bread, that they might be blamed by Christ, and thus become better, and arrive at a knowledge of Christ’s power. For it goes on, "And He charged them, saying, Take heed, and beware of the leaven of the Pharisees and of the leaven of Herod."

8:10–21 (block headed 8:10)

, Vict. Ant. e Cat. in Marc.: Matthew says, "of the leaven of the Pharisees and of the Sadducees;" Luke, however, of the Pharisees only. All three, therefore, name the Pharisees, as being the most important of them, but Matthew and Mark have each mentioned one of the secondary sects; and fitly has Mark added "of Herod," as a supplement to Matthew’s narrative, in which they were left out. But in saying this, He by degrees brings the disciples to understanding and faith.

8:10–21 (block headed 8:10)

He means by leaven their hurtful and corrupt doctrine, full of the old malice, for the Herodians were the teachers, who said that Herod was the Christ.

8:10–21 (block headed 8:10)

Or, the leaven of the Pharisees is making the decrees of the divine law inferior to the traditions of men, preaching the law in word, attacking it in deed, tempting the Lord, and disbelieving His doctrine and His works; but the leaven of Herod is adultery, murder, rash swearing, a pretence of religion, hatred to Christ and His forerunner.

8:10–21 (block headed 8:10)

But the disciples themselves thought that the Lord spoke of the leaven of bread. Wherefore it goes on, "And they reasoned amongst themselves, saying, it is because we have no bread;" and this they said, as not understanding the power of Christ, who could make bread out of nothing; wherefore the Lord reproves them. For there follows: "And when Jesus knew it, He said unto them, Why reason ye because ye have no bread?"

8:10–21 (block headed 8:10)

For if the leaven mentioned above means perverse traditions, of course the food, with which the people of God was nourished, means the true doctrine.

Matthew Henry's Complete Commentary on the Whole Bible · Public Domain

8:10–21

10 And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. 11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. 13 And he left them, and entering into the ship again departed to the other side. 14 Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. 15 And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16 And they reasoned among themselves, saying, It is because we have no bread. 17 And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? 18 Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? 19 When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. 20 And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. 21 And he said unto them, How is it that ye do not understand?

Still Christ is upon motion; now he visits the parts of Dalmanutha, that no corner of the land of Israel might say that they had not had his presence with them. He came thither by ship ( v. 10 ); but, meeting with occasions of dispute there, and not with opportunities of doing good, he entered into the ship again ( v. 13 ), and came back. In these verses, we are told,

I. How he refused to gratify the Pharisees, who challenged him to give them a sign from heaven. They came forth on purpose to question with him; not to propose questions to him, that they might learn of him, but to cross question with him, that they might ensnare him.

1. They demanded of him a sign from heaven, as if the signs he gave them on earth, which were more familiar to them, and were more capable of being examined and enquired into, were not sufficient. There was a sign from heaven at his baptism, in the descent of the dove, and the voice ( Matt. iii. 16, 17 ); it was public enough; and if they had attended John's baptism as they ought to have done, they might themselves have seen it. Afterward, when he was nailed to the cross, they prescribed a new sign; Let him come down from the cross, and we will believe him; thus obstinate infidelity will still have something to say, though ever so unreasonable. They demanded this sign, tempting him; not in hopes that he would give it them, that they might be satisfied, but in hopes that he would not, that they might imagine themselves to have a pretence for their infidelity.

2. He denied them their demand; He sighed deeply in his spirit, v. 12 . He groaned (so some), being grieved for the hardness of their hearts, and the little influence that his preaching and miracles had had upon them. The infidelity of those that have long enjoyed the means of conviction, is a great grief to the Lord Jesus; it troubles him, that sinners should thus stand in their own light, and put a bar in their own door. (1.) He expostulates with them upon this demand; " Why doth this generation seek after a sign; this generation, that is so unworthy to have the gospel brought to it, and to have any sign accompanying it; this generation, that so greedily swallows the traditions of the elders, without the confirmation of any sign at all; this generation, into which, by the calculating of the times prefixed in the Old Testament, they might easily perceive that the coming of the Messiah must fall; this generation, that has had such plenty of sensible and merciful signs given them in the cure of their sick? What an absurdity is it for them to desire a sign!" (2.) He refuses to answer their demand; Verily, I say unto you, there shall no sign, no such sign, be given to this generation. When God spoke to particular persons in a particular case, out of the road of his common dispensation, they were encouraged to ask a sign, as Gideon and Ahaz; but when he speaks in general to all, as in the law and the gospel, sending each with their own evidence, it is presumption to prescribe other signs than what he has given. Shall any teach God knowledge? He denied them, and then left them, as men not fit to be talked with; if they will not be convinced, they shall not; leave them to their strong delusions.

II. How he warned his disciples against the leaven of the Pharisees and of Herod. Observe here,

1. What the caution was ( v. 15 ); " Take heed, beware, lest ye partake of the leaven of the Pharisees, lest ye embrace the tradition of the elders, which they are so wedded to, lest ye be proud, and hypocritical, and ceremonious, like them." Matthew adds, and of the Sadducees; Mark adds, and of Herod: whence some gather, that Herod, and his courtiers were generally Sadducees, that is, deists, men of no religion. Others give this sense, The Pharisees demanded a sign from heaven; and Herod was long desirous to see some miracle wrought by Christ ( Luke xxiii. 8 ); such as he should prescribe, so that the leaven of both was the same; they were unsatisfied with the signs they had, and would have others of their own devising; "Take heed of this leaven " (saith Christ), "be convinced by the miracles ye have seen, and covet not to see more."

2. How they misunderstood this caution. It seems, at their putting to sea this time, they had forgotten to take bread, and had not in their ship more than one loaf, v. 14 . When therefore Christ bid them beware of the leaven of the Pharisees, they understood it as an intimation to them, not to apply themselves to any of the Pharisees for relief, when they came to the other side, for they had lately been offended at them for eating with unwashen hands. They reasoned among themselves, what should be the meaning of this caution, and concluded, " It is because we have no bread; he saith this, to reproach us for being so careless as to go to sea, and go among strangers, with but one loaf of bread; he doth, in effect, tell us, we must be brought to short allowance, and must eat our bread by weight." They reasoned it — dielogizonto , they disputed about it; one said, "It was owing to you;" and the other said, "It was owing to you, that we are so ill provided for this voyage." Thus distrust of God makes Christ's disciples quarrel among themselves.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) · Public Domain