Thursday of the 19th week in Ordinary Time

Removing. Literally, "vessels of transmigration," (Haydock) or bundles, (Calmet) and what was requisite for travelling, (Worthington) or in exile. (Haydock) --- All this, to chap. xx., happened five years before the fall of Jerusalem. (Calmet) --- See chap. viii. 1. (Haydock)

Be carried. (Septuagint) St. Jerome reads, "thou shalt carry thy bundles on the shoulder," as many explain the Hebrew, (Calmet) and also ver. 7. "I bear it upon my shoulder," ver. 12. (Protestants) (Haydock) --- Cover, to denote the blindness of Sedecias, (Calmet) or his attempt to disguise himself. (Haydock) --- The faces of criminals were covered, Esther vii. The king and nobles escaped through a breach, Jeremias xxxix. 4. (Calmet) --- Sign. Literally, "a prodigy to," &c. (Haydock) --- The actions as well as the words of the prophet indicated what would happen. (St. Jerome, ver. 11.)

Jerusalem. The people regarded not Jeremias. This prediction would be sent to them to confirm what he said, while it would tend to keep up the spirits of those who were in captivity. (Theodoret) (Calmet) --- Israel. The people, or those of the ten tribes who had retired thither. (Menochius)

1 The word of the Lord also came unto me, saying, 2 Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. 3 Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. 4 Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. 5 Dig thou through the wall in their sight, and carry out thereby. 6 In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. 7 And I did so as I was commanded: I brought forth my stuff by day, as stuff for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bare it upon my shoulder in their sight. 8 And in the morning came the word of the Lord unto me, saying, 9 Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? 10 Say thou unto them, Thus saith the Lord God ; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. 11 Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. 12 And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he see not the ground with his eyes. 13 My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there. 14 And I will scatter toward every wind all that are about him to help him, and all his bands; and I will draw out the sword after them. 15 And they shall know that I am the Lord , when I shall scatter them among the nations, and disperse them in the countries. 16 But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am the Lord .

Perhaps Ezekiel reflected with so much pleasure upon the vision he had had of the glory of God that often, since it went up from him, he was wishing it might come down to him again, and, having seen it once and a second time, he was willing to hope he might be a third time so favoured; but we do not find that he ever saw it any more, and yet the word of the Lord comes to him; for God did in divers manners speak to the fathers ( Heb. i. 1 ) and they often heard the words of God when they did not see the visions of the Almighty. Faith comes by hearing that word of prophecy which is more sure than vision. We may keep up our communion with God without raptures and ecstasies. In these verses the prophet is directed,

I. By what signs and actions to express the approaching captivity of Zedekiah king of Judah; that was the thing to be foretold, and it is foretold to those that are already in captivity, because as long as Zedekiah was upon the throne they flattered themselves with hopes that he would make his part good with the king of Babylon, whose yoke he was now projecting to shake off, from which, it is probable, these poor captives promised themselves great things; and it may be, when he was forming that design, he privately sent encouragement to them to hope that he would rescue them shortly, or procure their liberty by exchange of prisoners. While they were fed with these vain hopes they could not set themselves either to submit to their affliction or to get good by their affliction. It was therefore necessary, but very difficult, to convince them that Zedekiah, instead of being their deliverer, should very shortly be their fellow-suffered. Now, one would think it might have been sufficient if the prophet had only told them this in God's name, as he does afterwards ( v. 10 ); but, to prepare them for the prophecy of it, he must first give them a sign of it, must speak it to their eyes first and then to their ears: and here we have, 1. The reason why he must take this method ( v. 2 ): It is because they are a stupid, dull, unthinking people, that will not heed or will soon forget what they only hear of, or at least will not be at all affected with it; it will make no impression at all upon them: Thou dwellest in the midst of a rebellious house, whom it is next to impossible to work any good upon. They have eyes and ears, they have intellectual powers and faculties, but they see not, they hear not. They were idolaters, whose character it was that they were like the idols they worshipped, which have eyes and see not, ears and hear not, Ps. cxv. 5, 6 , 8 . Note, Those are to be reckoned rebellious that shut their eyes against the divine light and stop their ears to the divine law. The ignorance of those that are wilfully ignorant, that have faculties and means and will not use them, is so far from being their excuse that it adds rebellion to their sin. None so blind, so deaf, as those that will not see, that will not hear. They see not, they hear not; for they are a rebellious house. The cause is all from themselves: the darkness of the understanding is owing to the stubbornness of the will. Now this is the reason why he must speak to them by signs, as deaf people are taught, that they might be either instructed or ashamed. Note, Ministers must accommodate themselves not only to the weakness, but to the wilfulness of those they deal with, and deal with them accordingly: if they dwell among those that are rebellious they must speak to them the more plainly and pressingly, and take that course that is most likely to work upon them, that they may be left inexcusable. 2. The method he just took to awaken and affect them; he must furnish himself with all necessaries for removing ( v. 3 ), provide for a journey clothes and money; he must remove from one place to another, as one unsettled and forced to shift; this he must do by day, in the sight of the people; he must bring out all his household goods, to be packed up and sent away ( v. 4 ); and, because all the doors and gates were either locked up that they could not pass through them or so guarded by the enemy that they durst not, he must therefore dig through the wall, and convey his goods away clandestinely through that breach in the wall, v. 5 . He must carry his goods away himself upon his own shoulders, for want of a servant to attend him; he must do this in the twilight, that he might not be discovered; and, when he has made what shift he can to secure some of the best of his effects, he must himself steal away at evening in their sight, with fear and trembling, and must go as those that go forth into captivity ( v. 4 ); that is, he must cover his face ( v. 6 ) as being ashamed to be seen and afraid to be known, or in token of very great sorrow and concern; he must go away as a poor broken tradesman, who, when he is forced to shut up shop, hides his head, or quits his country. Thus Ezekiel must be himself a sign to them; and when perhaps he seemed somewhat backward to put himself to all this trouble, and to expose himself to be bantered and ridiculed for it, to reconcile him to it God says ( v. 3 ) " It may be they will consider, and will by it be taken off from their vain confidence, though they be a rebellious house. " Note, We must not despair even of the worst, but that yet they may be brought to bethink themselves and repent; and therefore we must continue the use of proper means for their conviction and conversion, because, while there is life, there is hope. And ministers must be willing to go through the most difficult and inconvenient offices (for such was this of Ezekiel's removing), though there be but the it may be of success. If but one soul be awakened to consider, our care and pains will be well bestowed. 3. Ezekiel's ready and punctual obedience to the orders God gave him ( v. 7 ): I did so as I was commanded. Hereby he teaches us all, and ministers especially, (1.) To obey with cheerfulness every command of God, even the most difficult. Christ himself learned obedience, and so we must all. (2.) To do all we can for the good of the souls of others, to put ourselves to any trouble or pains for the conviction of those that are unconvinced. We do all things (that is, we are willing to do any thing), dearly beloved, for your edifying. (3.) To be ourselves affected with those things wherewith we desire to affect others. When Ezekiel would give his hearers a melancholy prospect he does himself put on a melancholy aspect. (4.) To sit loose to this world, and prepare to leave it, to carry out our stuff for removing, because we have here no continuing city. Arise, depart, this it not your rest, for it is polluted. Thou dwellest in a rebellious house, therefore prepare for removing; for who would not be willing to leave such a house, such a wicked world as this is?

II. He is directed by what words to explain those signs and actions, as Agabus, when he bound his own hands and feet, told whose binding was thereby signified. But observe, It was not till morning that God gave him an exposition of the sign, till the next morning, to keep up in him a continual dependence upon God for instruction. As what God does, so what he directs us to do, perhaps we know not now, but shall know hereafter.

1. It was supposed that the people would ask the meaning of this sign, or at least they should ( v. 9 ): " Hath not the house of Israel said unto thee, What doest thou? Yes, I know they have. Though they are a rebellious house, yet they are inquisitive concerning the mind of God," as those ( Isa. lviii. 2 ) who sought God daily. Therefore the prophet must do such a strange uncouth thing, that they might enquire what it meant; and then, it may be hoped, people will take notice of what is told them, and profit by it, when it comes to them in answer to their enquiries. But some understand it as an intimation that they had not made any such enquiries: " Hath not this rebellious house so much as asked thee, What doest thou? No; they take no notice of it; but tell them the meaning of it, though they do not ask." Note, When God sends to us by his ministers he observes what entertainment we give to the messages he sends us; he hearkens and hears what we say to them, and what enquiries we make upon them, and is much displeased if we pass them by without taking any notice of them. When we have heard the word we should apply to our ministers for further instruction; and then we shall know if we thus follow on to know.

1-2. eyes to see, and see not, ... ears to hear, and hear not-- fulfilling the prophecy of De 29:4 , here quoted by Ezekiel (compare Is 6:9 ; Jr 5:21 ). Ezekiel needed often to be reminded of the people's perversity, lest he should be discouraged by the little effect produced by his prophecies. Their "not seeing" is the result of perversity, not incapacity. They are wilfully blind. The persons most interested in this prophecy were those dwelling at Jerusalem; and it is among them that Ezekiel was transported in spirit, and performed in vision, not outwardly, the typical acts. At the same time, the symbolical prophecy was designed to warn the exiles at Chebar against cherishing hopes, as many did in opposition to God's revealed word, of returning to Jerusalem, as if that city was to stand; externally living afar off, their hearts dwelt in that corrupt and doomed capital.

3. stuff for removing-- rather, "an exile's outfit," the articles proper to a person going as an exile, a staff and knapsack, with a supply of food and clothing; so "instruments of captivity," Jr 46:19 , Margin, that is, the needful equipments for it. His simple announcements having failed, he is symbolically to give them an ocular demonstration conveyed by a word-painting of actions performed in vision.

consider-- ( De 32:29 ).

4. by day-- in broad daylight, when all can see thee.

at even-- not contradicting the words "by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall [Grotius]; or, the preparations were to be made by day, the actual departure was to be effected at night [Henderson].

as they that go forth into captivity-- literally, "as the goings forth of the captivity," that is, of the captive band of exiles, namely, amid the silent darkness: typifying Zedekiah's flight by night on the taking of the city ( Jr 39:4 ; 52:7 ).

5. Dig-- as Zedekiah was to escape like one digging through a wall, furtively to effect an escape ( Eze 12:12 ).

carry out-- namely, "thy stuff" ( Eze 12:4 ).

thereby-- by the opening in the wall. Zedekiah escaped "by the gate betwixt the two walls" ( Jr 39:4 ).

6. in ... twilight-- rather, "in the dark." So in Ge 15:17 , "it" refers to "thy stuff."

cover thy face-- as one who muffles his face, afraid of being recognized by anyone meeting him. So the Jews and Zedekiah should make their exit stealthily and afraid to look around, so hurried should be their fight [Calvin].

sign-- rather, "a portent," namely, for evil.

9. What doest thou?-- They ask not in a docile spirit, but making a jest of his proceedings.

10. burden-- that is, weighty oracle.

the prince-- The very man Zedekiah, in whom they trust for safety, is to be the chief sufferer. Josephus [Antiquities, 10.7] reports that Ezekiel sent a copy of this prophecy to Zedekiah. As Jeremiah had sent a letter to the captives at the Chebar, which was the means of calling forth at first the agency of Ezekiel, so it was natural for Ezekiel to send a message to Jerusalem confirming the warnings of Jeremiah. The prince, however, fancying a contradiction between Eze 12:13 ; "he shall not see Babylon," and Jr 24:8 , 9 , declaring he should be carried to Babylon, believed neither. Seeming discrepancies in Scripture on deeper search prove to be hidden harmonies.

11. sign-- portent of evil to come ( Eze 24:27 ; Zec 3:8 , Margin). Fulfilled ( 2Ki 25:1-7 ; Jr 52:1-11 ).

12. prince ... among them-- literally, "that is in the midst of them," that is, on whom the eyes of all are cast, and "under whose shadow" they hope to live ( La 4:20 ).

shall bear-- namely, his "stuff for removing"; his equipments for his journey.

cover his face, that he see not the ground-- See on Eze 12:6 ; the symbol in Eze 12:6 is explained in this verse. He shall muffle his face so as not to be recognized: a humiliation for a king!

(ver. 56): and they turned them away, and they kept not the covenant, like their fathers"

(ver. 57). For under a sort of covenant and decree they said, "All things which our Lord God hath spoken we will do, and we will hear." It is a remarkable thing indeed which he saith, "like their fathers:" while throughout the whole text of the Psalm he was seeming to speak of the same men as it were, yet now it appeareth that the words did concern those who were already in the land of promise, and that the fathers spoken of were of those who did provoke in the desert. "They were turned," he saith, "into a crooked," or, as some copies have it, "into a perverse bow"

(ver. 58). But what this is doth better appear in that which followeth, where he saith, "And unto wrath they provoked Him with their hills"

(ver. 59). It doth signify that they leaped into idolatry. The bow then was perverted, not for the name of the Lord, but against the name of the Lord: who said to the same people, "Thou shalt have none other Gods but Me." But by the bow He doth signify the mind's intention. This same idea, lastly, more clearly working out, "And in their graven idols," he saith, "they provoked Him to indignation."

32. "God heard, and He despised:" that is, He gave heed and took vengeance. "And unto nothing He brought Israel exceedingly"

(ver. 60). For when God despised, what were they who by God's help were what they were? But doubtless he is commemorating the doing of that thing, when they were conquered by the Philistines in the time of Heli the priest, and the Ark of the Lord was taken, and with great slaughter they were laid low. This it is that he speaketh of. "And He rejected the tabernacle of Selom, His tabernacle, where He dwelled among men" (ver. 61). He hath elegantly explained why He rejected His tabernacle, when he saith, "where He dwelled among men." When therefore they were not worthy for Him to dwell among, why should He not reject the tabernacle, which indeed not for Himself He had established, but for their sakes, whom now He judged unworthy for Him to dwell among. "And He gave over unto captivity their strength, and their beauty unto the hands of the enemy." The very Ark whereby they thought themselves invincible, and whereon they plumed themselves, he calleth their "virtue" and "beauty." Lastly, also afterward, when they were living ill, and boasting of the temple of the Lord, He doth terrify them by a Prophet, saying, "See ye what I have done to Selom, where was My tabernacle." "And He ended with the sword His people, and His inheritance He despised" (ver. 62). "Their young men the fire devoured:" that is, wrath. "And their virgins mourned not"

The covenant, is omitted in many Greek and Latin copies, as well as in Hebrew. (St. Jerome, ad Sun.) --- Yet it is found in the Vatican edition, (Calmet) as well as in the Alexandrian, Greek: esunthetesan. (Haydock) --- Bow, which hits not the mark. It alludes to the faithless Israelites, (Calmet) particularly to Ephraim, ver. 9., Osee vii. 6., and Jeremias ix. 3. The bow of Jonathan was not such, 2 Kings i. 22. (Calmet) --- A bad bow misses the aim, or breaking, wounds the person who uses it. (Menochius) --- These people hurt themselves by their treachery. (Worthington)

Hills. The high places, in which they imitated the pagans, and which brought on their ruin, Leviticus xxvi. 30. With so much difficulty are people taught to serve God in spirit and truth. They foolishly imagined that they would be nearer the gods. (Berthier) --- Things. Protestants, "images." They have not forgotten to insert this word as usual, to make the ignorant believe that all images are forbidden! (Haydock)

Heard. So he did the crimes of Sodom, Genesis xviii. 20. (Calmet) --- Reduced. Hebrew, "abhorred exceedingly several in Israel." (Haydock) --- The people were not exterminated; but greatly reduced in the time of the judges. (Worthington)

Their. Hebrew, "his." (Houbigant) --- The ark was an earnest of God's protection, (Haydock) and the glory of Israel, 1 Kings iv. 21.

Sword. So that they could not escape. --- Despised. Hebrew hithhabar,is rendered distulit by St. Jerome, (ver. 21, 59.; Calmet) or non distulit, "he did not delay" to punish, as Erasmus reads. (Haydock)

40 How oft did they provoke him in the wilderness, and grieve him in the desert! 41 Yea, they turned back and tempted God, and limited the Holy One of Israel. 42 They remembered not his hand, nor the day when he delivered them from the enemy. 43 How he had wrought his signs in Egypt, and his wonders in the field of Zoan: 44 And had turned their rivers into blood; and their floods, that they could not drink. 45 He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them. 46 He gave also their increase unto the caterpillar, and their labour unto the locust. 47 He destroyed their vines with hail, and their sycamore trees with frost. 48 He gave up their cattle also to the hail, and their flocks to hot thunderbolts. 49 He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them. 50 He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence; 51 And smote all the first-born in Egypt; the chief of their strength in the tabernacles of Ham: 52 But made his own people to go forth like sheep, and guided them in the wilderness like a flock. 53 And he led them on safely, so that they feared not: but the sea overwhelmed their enemies. 54 And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased. 55 He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents. 56 Yet they tempted and provoked the most high God, and kept not his testimonies: 57 But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow. 58 For they provoked him to anger with their high places, and moved him to jealousy with their graven images. 59 When God heard this, he was wroth, and greatly abhorred Israel: 60 So that he forsook the tabernacle of Shiloh, the tent which he placed among men; 61 And delivered his strength into captivity, and his glory into the enemy's hand. 62 He gave his people over also unto the sword; and was wroth with his inheritance. 63 The fire consumed their young men; and their maidens were not given to marriage. 64 Their priests fell by the sword; and their widows made no lamentation. 65 Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. 66 And he smote his enemies in the hinder parts: he put them to a perpetual reproach. 67 Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: 68 But chose the tribe of Judah, the mount Zion which he loved. 69 And he built his sanctuary like high palaces, like the earth which he hath established for ever. 70 He chose David also his servant, and took him from the sheepfolds: 71 From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance. 72 So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.

The matter and scope of this paragraph are the same with the former, showing what great mercies God had bestowed upon Israel, how provoking they had been, what judgments he had brought upon them for their sins, and yet how, in judgment, he remembered mercy at last. Let not those that receive mercy from God be thereby emboldened to sin, for the mercies they receive will aggravate their sin and hasten the punishment of it; yet let not those that are under divine rebukes for sin be discouraged from repentance, for their punishments are means of repentance, and shall not prevent the mercy God has yet in store for them. Observe,

I. The sins of Israel in the wilderness again reflected on, because written for our admonition ( v. 40, 41 ): How often did they provoke him in the wilderness! Note once, nor twice, but many a time; and the repetition of the provocation was a great aggravation of it, as well as the place, v. 17 . God kept an account how often they provoked him, though they did not. Num. xiv. 22 , They have tempted me these ten times. By provoking him they did not so much anger him as grieve him, for he looked upon them as his children ( Israel is my son, my first-born ), and the undutiful disrespectful behaviour of children does more grieve than anger the tender parents; they lay it to heart, and take it unkindly, Isa. i. 2 . They grieved him because they put him under a necessity of afflicting them, which he did not willingly. After they had humbled themselves before him they turned back and tempted God, as before, and limited the Holy One of Israel, prescribing to him what proofs he should give of his power and presence with them and what methods he should take in leading them and providing for them. They limited him to their way and their time, as if he did not observe that they quarrelled with him. It is presumption for us to limit the Holy One of Israel; for, being the Holy One, he will do what is most for his own glory; and, being the Holy One of Israel, he will do what is most for their good; and we both impeach his wisdom and betray our own pride and folly if we go about to prescribe to him. That which occasioned their limiting God for the future was their forgetting his former favours ( v. 42 ): They remembered not his hand, how strong it is and how it had been stretched out for them, nor the day when he delivered them from the enemy, Pharaoh, that great enemy who sought their ruin. There are some days made remarkable by signal deliverances, which ought never to be forgotten; for the remembrance of them would encourage us in our greatest straits.

II. The mercies of God to Israel, which they were unmindful of when they tempted God and limited him; and this catalogue of the works of wonder which God wrought for them begins higher, and is carried down further, than that before, v. 12 , &c.

1. This begins with their deliverance out of Egypt, and the plagues with which God compelled the Egyptians to let them go: these were the signs God wrought in Egypt ( v. 43 ), the wonders he wrought in the field of Zoan, that is, in the country of Zoan, as we say, in Agro N., meaning in such a country.

(1.) Several of the plagues of Egypt are here specified, which speak aloud the power of God and his favour to Israel, as well as terror to his and their enemies. As, [1.] The turning of the waters into blood; they had made themselves drunk with the bloods of God's people, even the infants, and now God gave them blood to drink, for they were worthy, v. 44 . [2.] The flies and frogs which infested them, mixtures of insects in swarms, in shoals, which devoured them, which destroyed them, v. 45 . For God can make the weakest and most despicable animals instruments of his wrath when he pleases; what they want in strength may be made up in number. [3.] The plague of locusts, which devoured their increase, and that which they had laboured for, v. 46 . They are called God's great army, Joel ii. 25 . [4.] The hail, which destroyed their trees, especially their vines, the weakest of trees ( v. 47 ), and their cattle, especially their flocks of sheep, the weakest of their cattle, which were killed with hot thunder-bolts ( v. 48 ), and the frost, or congealed rain (as the word signifies), was so violent that it destroyed even the sycamore-trees. [5.] The death of the first-born was the last and sorest of the plagues of Egypt, and that which perfected the deliverance of Israel; it was first in intention ( Exod. iv. 23 ), but last in execution; for, if gentler methods would have done the work, this would have been prevented: but it is here largely described, v. 49-51 . First, The anger of God was the cause of it. Wrath had now come upon the Egyptians to the uttermost; Pharaoh's heart having been often hardened after less judgments had softened it, God now stirred up all his wrath; for he cast upon them the fierceness of his anger, anger in the highest degree, wrath and indignation the cause, and trouble (tribulation and anguish, Rom. ii. 8, 9 ) the effect. This from on high he cast upon them and did not spare, and they could not flee out of his hands, Job xxvii. 22 . He made a way, or (as the word is) he weighed a path, to his anger. He did not cast it upon them uncertainly, but by weight. His anger was weighed with the greatest exactness in the balances of justice; for, in his greatest displeasure, he never did, nor ever will do, any wrong to any of his creatures: the path of his anger is always weighed. Secondly, The angels of God were the instruments employed in this execution: He sent evil angels among them, not evil in their own nature, but in respect to the errand upon which they were sent; they were destroying angels, or angels of punishment, which passed through all the land of Egypt, with orders, according to the weighed paths of God's anger, not to kill all, but the first-born only. Good angels become evil angels to sinners. Those that make the holy God their enemy must never expect the holy angels to be their friends. Thirdly, The execution itself was very severe: He spared not their soul from death, but suffered death to ride in triumph among them and gave their life over to the pestilence, which cut the thread of life off immediately; for he smote all the first-born in Egypt ( v. 51 ), the chief of their strength, the hopes of their respective families; children are the parents' strength, and the first-born the chief of their strength. Thus, because Israel was precious in God's sight, he gave men for them and people for their life, Isa. xliii. 4 .

(2.) By these plagues on the Egyptians God made a way for his own people to go forth like sheep, distinguishing between them and the Egyptians, as the shepherd divides between the sheep and the goats, having set his own mark on these sheep by the blood of the lamb sprinkled on their door-posts. He made them go forth like sheep, not knowing whither they went, and guided them in the wilderness, as a shepherd guides his flock, with all possible care and tenderness, v. 52 . He led them on safely, though in dangerous paths, so that they feared not, that is, they needed not to fear; they were indeed frightened at the Red Sea ( Exod. xiv. 10 ), but that was said to them, and done for them, which effectually silenced their fears. But the sea overwhelmed their enemies that ventured to pursue them into it, v. 63 . It was a lane to them, but a grave to their persecutors.

2. It is carried down as far as their settlement in Canaan ( v. 54 ): He brought them to the border of his sanctuary, to that land in the midst of which he set up his sanctuary, which was, as it were, the centre and metropolis, the crown and glory, of it. That is a happy land which is the border of God's sanctuary. It was the happiness of that land that there God was known, and there were his sanctuary and dwelling-place, Ps.lxxvi. 1, 2 . The whole land in general, and Zion in particular, was the mountain which his right hand had purchased, which by his own power he had set apart for himself. See Ps. xliv. 3 . He made them to ride on the high places of the earth, Isa. lviii. 14 ; Deut. xxxii. 13 . They found the Canaanites in the full and quiet possession of that land, but God cast out the heathen before them, not only took away their title to it, as the Lord of the whole earth, but himself executed the judgment given against them, and, as Lord of hosts, turned them out of it, and made his people Israel tread upon their high places, dividing each tribe an inheritance by line, and making them to dwell in the houses of those whom they had destroyed. God could have turned the uninhabited uncultivated wilderness (which perhaps was nearly of the same extent as Canaan) into fruitful soil, and have planted them there; but the land he designed for them was to be a type of heaven, and therefore must be the glory of all lands; it must likewise be fought for, for the kingdom of heaven suffers violence.

III. The sins of Israel after they were settled in Canaan, v. 56-58 . The children were like their fathers, and brought their old corruptions into their new habitations. Though God had done so much for them, yet they tempted and provoked the most high God still. He gave them his testimonies, but they did not keep them; they began very promisingly, but they turned back, gave God good words, but dealt unfaithfully, and were like a deceitful bow, which seemed likely to send the arrow to the mark, but, when it is drawn, breaks, and drops the arrow at the archer's foot, or perhaps makes it recoil in his face. There was no hold of them, nor any confidence to be put in their promises or professions. They seemed sometimes devoted to God, but they presently turned aside, and provoked him to anger with their high places and their graven images. Idolatry was the sin that did most easily beset them, and which, though they often professed their repentance for, they as often relapsed into. It was spiritual adultery either to worship idols or to worship God by images, as if he had been an idol, and therefore by it they are said to move him to jealousy, Deut. xxxii. 16 , 21 .

IV. The judgments God brought upon them for these sins. Their place in Canaan would no more secure them in a sinful way than their descent from Israel. You only have I known of all the families of the earth, therefore I will punish you, Amos iii. 2 . Idolatry is winked at among the Gentiles, but not in Israel, 1. God was displeased with them ( v. 59 ): When God heard this, when he heard the cry of their iniquity, which came up before him, he was wroth, he took it very heinously, as well he might, and he greatly abhorred Israel, whom he had greatly loved and delighted in. Those that had been the people of his choice became the generation of his wrath. Presumptuous sins, idolatries especially, render even Israelites odious to God's holiness and obnoxious to his justice. 2. He deserted his tabernacle among them, and removed the defence which was upon that glory, v. 60 . God never leaves us till we leave him, never withdraws till we have driven him from us. His name is Jealous, and he is a jealous God; and therefore no marvel if a people whom he had betrothed to himself be loathed and rejected, and he refuse to cohabit with them any longer, when they have embraced the bosom of a stranger. The tabernacle at Shiloh was the tent God had placed among men, in which God would in very deed dwell with men upon the earth; but, when his people treacherously forsook it, he justly forsook it, and then all its glory departed. Israel has small joy of the tabernacle without the presence of God in it. 3. He gave up all into the hands of the enemy. Those whom God forsakes become an easy prey to the destroyer. The Philistines are sworn enemies to the Israel of God, and no less so to the God of Israel, and yet God will make use of them to be a scourge to his people. (1.) God permits them to take the ark prisoner, and carry it off as a trophy of their victory, to show that he had not only forsaken the tabernacle, but even the ark itself, which shall now be no longer a token of his presence ( v. 61 ): He delivered his strength into captivity, as if it had been weakened and overcome, and his glory fell under the disgrace of being abandoned into the enemy's hand. We have the story 1 Sam. iv. 11 . When the ark has become as a stranger among Israelites, no marvel if it soon be made a prisoner among Philistines. (2.) He suffers the armies of Israel to be routed by the Philistines ( v. 62, 63 ): He gave his people over unto the sword, to the sword of his own justice and of the enemy's rage, for he was wroth with his inheritance; and that wrath of his was the fire which consumed their young men, in the prime of their time, by the sword or sickness, and made such a devastation of them that their maidens were not praised, that is, were not given in marriage (which is honourable in all), because there were no young men for them to be given to, and because the distresses and calamities of Israel were so many and great that the joys of marriage-solemnities were judged unseasonable, and it was said, Blessed is the womb that beareth not. General destructions produce a scarcity of men. Isa. xiii. 12 , I will make a man more precious than fine gold, so that seven women shall take hold of one man, Isa. iv. 1 ; iii. 25 . Yet this was not the worst: (3.) Even their priests, who attended the ark, fell by the sword, Hophni and Phinehas. Justly they fell, for they made themselves vile, and were sinners before the Lord exceedingly; and their priesthood was so far from being their protection that it aggravated their sin and hastened their fall. Justly did they fall by the sword, because they exposed themselves in the field of battle, without call or warrant. We throw ourselves out of God's protection when we go out of our place and out of the way of our duty. When the priests fell their widows made no lamentation, v. 64 . All the ceremonies of mourning were lost and buried in substantial grief; the widow of Phinehas, instead of lamenting her husband's death, died herself, when she had called her son Ichabod, 1 Sam. iv. 19 , &c.

V. God's return, in mercy, to them, and his gracious appearances for them after this. We read not of their repentance and return to God, but God was grieved for the miseries of Israel ( Judg. x. 16 ) and concerned for his own honour, fearing the wrath of the enemy, lest they should behave themselves strangely, Deut. xxxii. 27 . And therefore then the Lord awaked as one out of sleep ( v. 65 ), and like a mighty man that shouteth by reason of wine, not only like one that is raised out of sleep and recovers himself from the slumber which by drinking he was overcome with, who then regards that which before he seemed wholly to neglect, but like one that is refreshed with sleep, and whose heart is made glad by the sober and moderate use of wine, and is therefore the more lively and vigorous, and fit for business. When God had delivered the ark of his strength into captivity, as one jealous of his honour, he soon put forth the arm of his strength to rescue it, stirred up his strength to do great things for his people.

1. He plagued the Philistines who held the ark in captivity, v. 66 . He smote them with emerods in the hinder parts, wounded them behind, as if they were fleeing from him, even when they thought themselves more than conquerors. He put them to reproach, and they themselves helped to make it a perpetual reproach by the golden images of their emerods, which they returned with the ark for a trespass-offering ( 1 Sam. vi. 5 ), to remain in perpetuam rei memoriam—as a perpetual memorial. Note, Sooner or later God will glorify himself by putting disgrace upon his enemies, even when they are most elevated with their successes.

2. He provided a new settlement for his ark after it had been some months in captivity and some years in obscurity. He did indeed refuse the tabernacle of Joseph; he never sent it back to Shiloh, in the tribe of Ephraim, v. 67 . The ruins of that place were standing monuments of divine justice. God, see what I did to Shiloh, Jer. vii. 12 . But he did not wholly take away the glory from Israel; the moving of the ark is not the removing of it. Shiloh has lost it, but Israel has not. God will have a church in the world, and a kingdom among men, though this or that place may have its candlestick removed; nay, the rejection of Shiloh is the election of Zion, as, long after, the fall of the Jews was the riches of the Gentiles, Rom. xi. 12 . When God chose not the tribe of Ephraim, of which tribe Joshua was, he chose the tribe of Judah ( v. 68 ), because of that tribe Jesus was to be, who is greater than Joshua. Kirjath-jearim, the place to which the ark was brought after its rescue out of the hands of the Philistines, was in the tribe of Judah. There it took possession of that tribe; but thence it was removed to Zion, the Mount Zion which he loved ( v. 68 ), which was beautiful for situation, the joy of the whole earth; there it was that he built his sanctuary like high palaces and like the earth, v. 69 . David indeed erected only a tent for the ark, but a temple was then designed and prepared for, and finished by his son; and that was, (1.) A very stately place. It was built like the palaces of princes, and the great men of the earth, nay, it excelled them all in splendour and magnificence. Solomon built it, and yet here it is said God built it, for his father had taught him, perhaps with reference to this undertaking, that except the Lord build the house those labour in vain that build it, Ps. cxxvii. 1 , which is a psalm for Solomon. (2.) A very stable place, like the earth, though not to continue as long as the earth, yet while it was to continue it was as firm as the earth, which God upholds by the word of his power, and it was not finally destroyed till the gospel temple was erected, which is to continue as long as the sun and moon endure ( Ps. lxxxix. 36, 37 ) and against which the gates of hell shall not prevail.

3. He set a good government over them, a monarchy, and a monarch after his own heart: He chose David his servant out of all the thousands of Israel, and put the sceptre into his hand, out of whose loins Christ was to come, and who was to be a type of him, v. 70 . Concerning David observe here, (1.) The meanness of his beginning. His extraction indeed was great, for he descended from the prince of the tribe of Judah, but his education was poor. He was bred not a scholar, not a soldier, but a shepherd. He was taken from the sheep-folds, as Moses was; for God delights to put honour upon the humble and diligent, to raise the poor out of the dust and to set them among princes; and sometimes he finds those most fit for public action that have spent the beginning of their time in solitude and contemplation. The Son of David was upbraided with the obscurity of his original: Is not this the carpenter? David was taken, he does not say from leading the rams, but from following the ewes, especially those great with young, which intimated that of all the good properties of a shepherd he was most remarkable for his tenderness and compassion to those of his flock that most needed his care. This temper of mind fitted him for government, and made him a type of Christ, who, when he feeds his flock like a shepherd, does with a particular care gently lead those that are with young, Isa. xl. 11 . (2.) The greatness of his advancement. God preferred him to feed Jacob his people, v. 71 . It was a great honour that God put upon him, in advancing him to be a king, especially to be king over Jacob and Israel, God's peculiar people, near and dear to him; but withal it was a great trust reposed in him when he was charged with the government of those that were God's own inheritance. God advanced him to the throne that he might feed them, not that he might feed himself, that he might do good, not that he might make his family great. It is the charge given to all the under-shepherds, both magistrates and ministers, that they feed the flock of God. (3.) The happiness of his management. David, having so great a trust put into his hands, obtained mercy of the Lord to be found both skilful and faithful in the discharge of it ( v. 72 ): So he fed them; he ruled them and taught them, guided and protected them, [1.] Very honestly; he did it according to the integrity of his heart, aiming at nothing but the glory of God and the good of the people committed to his charge; the principles of his religion were the maxims of his government, which he administered, not with carnal policy, but with godly sincerity, by the grace of God. In every thing he did he meant well and had no by-end in view. [2.] Very discreetly; he did it by the skilfulness of his hands. He was not only very sincere in what he designed, but very prudent in what he did, and chose out the most proper means in pursuit of his end, for his God did instruct him to discretion. Happy the people that are under such a government! With good reason does the psalmist make this the finishing crowning instance of God's favour to Israel, for David was a type of Christ the great and good Shepherd, who was humbled first and then exalted, and of whom it was foretold that he should be filled with the spirit of wisdom and understanding and should judge and reprove with equity, Isa. xi. 3, 4 . On the integrity of his heart and the skilfulness of his hands all his subjects may entirely rely, and of the increase of his government and people there shall be no end.

56-57. a deceitful bow-- which turns back, and so fails to project the arrow ( 2Sa 1:22 ; Ho 7:16 ). They relapsed.

58. Idolatry resulted from sparing the heathen (compare Psa 78:9-11 ).

59-60. heard-- perceived ( Ge 11:7 ).

abhorred-- but not utterly.

61. his strength-- the ark, as symbolical of it ( Psa 96:6 ).

62. gave-- or, "shut up."

his people-- ( Psa 78:48 ; 1Sa 4:10-17 ).

Then came Peter to him, and said, "Lord, how oft shall my brother sin against me, and I forgive him? till seven times?"22. Jesus saith unto him, "I say not unto thee, Until seven times: but, Until seventy times seven."

The Lord had said above, "See that ye despise not one of these little ones," and had added, "If thy brother sin against thee, etc." making also a promise, "If two of you, etc." by which the Apostle Peter was led to ask, "Lord, how oft shall my brother sin against me, and I forgive him?" And to his question he adds an opinion, "Until seven times?"

Peter thought that he had made a large allowance; but what answers Christ the Lover of men? it follows, "Jesus saith unto him, I say not unto thee, Until seven times, but, Until seventy times seven."

I am bold to say, that if he shall sin seventy-eight times, thou shouldest forgive him; yea, and if a hundred; and how oft soever he sin against thee, forgive him. For if Christ found a thousand sins, yet forgave them all, do not you withdraw your forgiveness. For the Apostle says, "Forgive one another, if any man hath a quarrel against any, even as God in Christ forgave you." [ Col 3:13 ]

When He says, "Until seventy times seven," He does not limit a definite number within which forgiveness must be kept; but He signifies thereby something endless and ever enduring.

Yet not without reason did the Lord say, "Seventy times seven;" for the Law is set forth in ten precepts; and the Law is signified by the number ten, sin by eleven, because it is passing the denary line. Seven is used to be put for a whole, because time goes round in seven days. Take eleven seven times, and you have seventy. He would therefore have all trespasses forgiven, for this is what He signifies by the number seventy-seven.

Or, because the number six seems to denote toil and labour, and the number seven repose, He says that forgiveness should be given to all brethren who live in this world, and sin in the things of this world. But if any commit transgressions beyond these things, he shall then have no further forgiveness.

Or understand it of four hundred and ninety times, that He bids us forgive our brother so oft.

It is one thing to give pardon to a brother when he seeks it, that he may live with us in social charity, as Joseph to his brethren; and another to a hostile foe, that we may wish him good, and if we can do him good, as David mourning for Saul.

"Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents.25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.26. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.28. But the same servant went out, and found one of his fellow servants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.30. And he would not: but went and cast him into prison, till he should pay the debt.31. So when his fellow servants saw what was done, they were very sorry, and came and told unto their lord all that was done.32. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:33. Shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee?34. And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.35. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."

Chrys. That none should think that the Lord had enjoined something great and burdensome in saying that we must forgive till seventy times seven, He adds a parable.

For it is customary with the Syrians, especially they of Palestine, to add a parable to what they speak; that what their hearers might not retain simply, and in itself, the instance and similitude may be the means of retaining.

1 ): The Son of God, as He is wisdom, righteousness, and truth, so is He a kingdom; not indeed any of those which are beneath, but all those which are above, reigning over those in whose senses reigns justice and the other virtues; these are made of heaven because they bear the image of the heavenly. This kingdom of heaven then, i.e. the Son of God, when He was made in the likeness of sinful flesh, was then like to a king, in uniting man to himself.

Or, by the kingdom of heaven is reasonably understood the holy Church, in which the Lord works what He speaks of in this parable. By the man is sometimes represented the Father, as in that, "The Kingdom of heaven is like to a king, who made a marriage for his son;" and sometimes the Son; but here we may take it for both, the Father and the Son, who are one God. God is called a King, inasmuch as He created and governs all things.

The servants, in these parables, are only they who are employed in dispensing the word, and to whom this business is committed.

Or, by the servants of this King are signified all mankind whom He has created for His own praise, and to whom He gave the law of nature; He takes account with them, when He would look into each man’s manners, life, and deeds, that He may render to each according to that He has done; as it follows, "And when He had begun to reckon, one was brought unto Him which owed Him ten thousand talents."

The King takes account of our whole life then, when "we must all be presented before the judgment-seat of Christ." [ 2Co 5:5 ] We mean not this so as that any shouldst think that the business itself must needs require a long time. For God, when He will scrutinize the minds of all, will by some undescribable power cause every thing that every man has done to pass speedily before the mind of each.

He says, "And when he began to take account," because the beginning of the judgment is that it begin from the house of God. [ 1Pe 4:4 ] At His beginning to take account there is brought unto Him one who owes Him many talents; one, that is, who had wrought great evils; one on whom much had been enjoined, and had yet brought no gain; who perhaps had destroyed as many men as he owed talents; one who was therefore become a debtor of many talents, because he had followed the woman sitting upon a talent of lead, whose name is Iniquity. [ Zec 5:7 ]

I know that some interpret the man who owed the ten thousand talents to be the devil, and by his wife and children who were to be sold when he persevered in his wickedness, understand foolishness, and hurtful thoughts. For as wisdom is called the wife of the righteous man, so the wife of the unrighteous and the sinner is called foolishness. But how the Lord remits to the devil ten thousand talents, and how he would not remit ten denarii to us his fellow servants, of this there is no ecclesiastical interpretation, nor is it to be admitted by thoughtful men.

Therefore let us say, that because the Law is set forth in ten precepts, the ten thousand talents which he owed denote all sins which can be done under the Law.

Man who sinned of his own will and choice, has no power to rise again by his own endeavour, and has not wherewith to pay, because he finds nothing in himself by which he may loose himself frown his sins; whence it follows, "And when he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made." The fool’s wife is folly, and the pleasure or lust of the flesh.

This signifies that the transgressor of the decalogue deserves punishment for his lusts and evil deeds; and that is his price; for the price for which they sell is the punishment of him that is damned.

This command issued not of cruelty, but of unspeakable tenderness. For he seeks by these terrors to bring him to plead that he be not sold, which fell out, as he shews when he adds, "The servant therefore fell down and besought him, saying, Have patience with me, and I will pay thee all."

That he says, "falling down," shews how the sinner humbled himself, and offered amends. "Have patience with me," expresses the sinner’s prayer, begging respite, and space to correct his error. Abundant is the bounty of God, and His clemency to sinners converted, seeing He is ever ready to forgive sins by baptism or penitence, as it follows, "But the lord of that servant had mercy upon him, and loosed him, and forgave him the debt."

See the exuberance of heavenly love! The servant asked only a brief respite, but he gives him more than he had asked, a full remittance and cancelling of the whole debt. He was minded to have forgiven him from the very first, but he would not have it to be of his own mere motion, but also of the other’s suit, that he might not depart without a gift. But he did not remit the debt till he had taken account, because he would have him know how great debts he set him free of, that by this he should at the least be made more merciful to his fellow servants.

And indeed as far as what has gone he was worthy to be accepted; for he made confession, and promised that he would pay the debt, and fell down and begged, and confessed the greatness of his debt. But his after deeds were unworthy of the former, for it follows, "But the same servant went out, and found one of his fellow servants which owed him a hundred denarii."

That He says he "owed him a hundred denarii" is taken from the same number, ten, the number of the Law. For a hundred times a hundred are ten thousand, and ten times ten are a hundred; and those ten thousand talents and these hundred denarii are still keeping to the number of the Law; in both of them you find sins. Both are debtors, both are suitors for remission; so every man is himself a debtor to God, and has his brother his debtor.

But there is as great difference between sins committed against men, and sins committed against God, as between ten thousand talents and a hundred denarii; yea rather there is still greater difference. This appears from the difference of the persons, and from the fewness of the offenders. For when we are seen of man we withhold and are loath to sin, but we cease not daily though God see us, but act and speak all things fearlessly. Not by this only are our sins against God shewn to be more heinous, but also by reason of the benefits which we have received from Him; He gave us being, and has done all things in our behalf, has breathed into us a rational soul, has sent His Son, has opened heaven to us, and made us His sons. If then we should every day die for Him, could we make Him any worthy return? By no means; it should rather redound again to our advantage. But, on the contrary, we offend against His laws.

So by him who owed ten thousand talents are represented those that commit the greater crimes; by the debtor of a hundred denarii those who commit the lesser.

That this may be made plainer, let us speak it in instances. If any one of you shall have committed an adultery, a homicide, or a sacrilege, these greater sins of ten thousand talents shall be remitted when you beg for it, if you also shall remit lesser offences to those that trespass against you.

But this unworthy, unjust servant would not render that which had been rendered to him, for it follows, "And he laid hands on him, and held him by the throat, saying, Pay me that thou owest."

That is, he pressed him hardly, that he might exact vengeance from him.

He therefore, as I suppose, took him by the throat, because he had come forth from the king; for he would not have so handled his fellow servant, if he had not gone forth from the king.

By saying, "as he went out," He shews that it was not after long time, but immediately; while the favour he had received still sounded in his ears, he abused to wickedness the liberty his lord had accorded him. What the other did is added; "And his fellow servant fell down, and besought him, saying, Have patience with me, and I will pay thee all."

Observe the exactness of Scripture; the servant who owed many talents fell down, and worshipped the king; he who owed the hundred denarii falling down, did not worship, but besought his fellow servant, saying, "Have patience." But the ungrateful servant did not even respect the very words which had saved himself, for it follows, "but he would not."

That is, he nourished such thoughts towards him that he sought his punishment. "But he went his way."

That is, his wrath was the rather inflamed, to exact vengeance of him; "And he cast him into prison, until he should pay the debt;" that is, he seized his brother, and exacted vengeance of him.

Observe the Lord’s tenderness, and the servant’s cruelty; the one for ten thousand talents, the other for ten denarii; the one a suitor to his fellow, the other to his lord; the one obtained entire remission, the other sought only respite, but he got it not. They who owed nought grieved with him; "his fellow servants, seeing what was done, were very sorry."

By the fellow servants is understood the Church, which binds one and looses another.

Or perhaps they represent the Angels, or the preachers of the holy Church, or any of the faithful, who when they see a brother whose sins are forgiven refusing to forgive his fellow servant, they are sorrowful over his perdition. "And they came, and told their lord what was done." They came not in body, but in spirit. To tell their Lord, is to shew the woe and sorrow of the heart in their carriage.

It follows, "Then his lord called him." He called him by the sentence of death, and bade him pass out of this world, and said. unto him, "Thou wicked servant, I forgave thee all that debt, because thou prayedst me."

When he owed him ten thousand talents, he did not call him wicked, nor did he at all chide him, but had mercy on him; but now when he had been ungenerous to his fellow servant, then he says to him, "Thou wicked servant;" and this is what is said, "Oughtest thou not to have had mercy upon thy fellow servant."

And it is to be known, that we read no answer made by that servant to his lord; by which it is shewn us, that in the day of judgment, and altogether after this life, all excusing of ourselves shall be cut off.

Because kindness had not mended him, it remains that he be corrected by punishment; whence it follows, "And the lord of that servant was angry, and delivered him to the torturers until he should pay the whole debt.: He said not merely, "Delivered him," but "was angry," this he had not said before; when his Lord commanded that he should be sold; for that was not in wrath, but in love, for his correction; now this is a sentence of penalty and punishment.

For God is said then to be wroth, when he takes vengeance on sinners. Torturers are intended for the daemons, who are always ready to take up lost souls, and torture them in the pangs of eternal punishment. Will any who is once sunk into everlasting condemnation ever come to find season of repentance, and a way to escape?

Never; that "until" is put for infinity; and the meaning is, He shall be ever paying, and shall never quit the debt, but shall be ever under punishment.

For God says, "Forgive, and ye shall be forgiven;" [ Luk 6:37 ] I have first forgiven, forgive you then after Me; for if you forgive not, I will call you back, and will require again all that I had remitted to you. For Christ neither deceives nor is deceived; and He adds here, "Thus will my heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses." It is better that you should cry out with your mouth, and forgive in your heart, than that you should speak smoothly, and be unrelenting in your heart. For the Lord adds, "From your hearts," to the end that though, out of affection you put him to discipline, yet gentleness should not depart out of your heart.

What is more beneficial than the knife of the surgeon? He is rough with the sore that the man may be healed; should he be tender with the sore, the man were lost.

Also this, "from your hearts," is added to take away all feigned reconciliations. Therefore the Lord’s command to Peter under this similitude of the king and his servant who owed him ten thousand talents, and was forgiven by his lord upon his entreaty, is, that he also should forgive his fellow servants their lesser trespasses.

He seeks to instruct us, that we should be ready to shew clemency to those who have done us harm, especially if they offer amends, and plead to have forgiveness.

Allegorically; The servant here who owed the ten thousand talents, is the Jewish people bound to the Ten Commandments in the Law. These the Lord oft forgave their trespasses, when being in difficulties they besought His mercy; but when they were set free, they exacted the utmost with great severity from all their debtors; and of the gentile people which they hated, they required circumcision and the ceremonies of the Law; yea, the Prophets and Apostles they barbarously put to death. For all this the Lord gave them over into the hands of the Romans as to evil spirits, who should punish them with eternal tortures.

l. And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judaea beyond Jordan;2. And great multitudes followed him; and he healed them there.3. The Pharisees also came unto him, tempting him, and saying unto him, "Is it lawful for a man to put away his wife for every cause?"4. And he answered and said unto them, "Have ye not read, that he which made them at the beginning made them male and female,5. And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?6. Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder."7. They say unto him, "Why did Moses then command to give a writing of divorcement, and to put her away?"8. He said unto them, "Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so."

The Lord had before left Judaea because of their jealousy, but now He keeps Himself more to it, because His passion was near at hand. Yet does He not go up to Judaea itself, but into the borders of Judaea; whence it is said, "And it came to pass when Jesus had ended all these sayings, he departed from Galilee."

Here then He begins to relate what He did, taught, or suffered in Judaea. At first beyond Jordan eastward, afterwards on this side Jordan when He came to Jericho, Bethphage, and Jerusalem; whence it follows, "And He came into the coasts of Judaea beyond the Jordan."

, (ed. note: The Latin commentary that goes under the name of Chrysostom’s resumes again at the first verse of this chapter): As the righteous Lord of all, who loves these servants so as not to despise those.

It should be known, that the whole territory of the Israelites was called Judaea, to distinguish it from other nations. But its southern portion, inhabited by the tribes of Judah and Benjamin, was called Judaea proper, to distinguish it from other districts in the same province as Samaria, Galilee, Decapolis, and the rest. It follows, "And great multitudes followed him."

They were conducting Him forth, as the young children of a father going on a far journey. And He setting forth as a father, left them as pledges of His love the healing of their diseases, as it is said, "And he healed them."

It should be also observed, that the Lord is not either ever delivering doctrine, or ever working miracles, but one while does this, and again turns to that; that by His miracles faith might be given to what He said, and by His teaching might be shewed the profit of those things which He wrought.

The Lord healed the multitudes beyond Jordan, where baptism was given. For all are truly healed from spiritual sickness in baptism; and many follow Christ as did these multitudes, but not rising up as Matthew, who arose and followed the Lord.

Also He cures the Galileans on the borders of Judaea, that He might admit the sins of the Gentiles to that pardon which was prepared for the Jews.

Whence it follows; "And the Pharisees cause to him, tempting him, and saying, Is it lawful for a man to put away his wife for every cause?"

That they might have Him as it were between the horns of a syllogism, so that, whatever answer He should make, it would lie open to cavil. Should He allow a wife to be put away for any cause, and the marriage of another, he would seem to contradict Himself as a preacher of chastity. Should He answer that she may not be put away for any cause whatsoever, He will be judged to have spoken impiously, and to make against the teaching of Moses and of God.

Observe their wickedness even in the way of putting their question. The Lord had above disputed concerning this law, but they now ask Him as though He had spoken nothing thereof, supposing He had forgot what He had before delivered in this matter.

But, as when you see one much pursuing the acquaintance of physicians, you know that he is sick, so, when you see either man or woman enquiring concerning divorce, know that that man is lustful and that woman unchaste. For chastity has pleasure in wedlock, but desire is tormented as though under a slavish bondage therein. And knowing that they had no sufficient cause to allege for their putting away their wives, save their own lewdness, they feigned many divers causes. They feared to ask Him for what cause, lest they should be tied down within the limits of fixed and certain causes; and therefore they asked if it were lawful for every cause; for they knew that appetite knows no limits, and cannot hold itself within the bounds of one marriage, but the more it is indulged the more it is kindled.

Seeing the Lord thus tempted, let none of His disciples who is set to teach think it hard if he also be by some tempted. Howbeit, He replies to His tempters with the doctrines of piety.

But He so frames His answer as to evade their snare. He brings in the testimony of Holy Writ, and the law of nature, and opposing God’s first sentence to this second, "He answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female?"

This is written in the beginning of Genesis. This teaches that second marriages are to be avoided, for He said not male and females, which was what was sought by the putting away of the first, but, male and female, implying only one tie of wedlock.

For by the wholesome design of God it was ordained that a man should have in the woman a part of his own body, and should not look upon as separate from himself that which he knew was formed out of himself.

If then God created the male and female out of one, to this end that they should be one, why then henceforth were not they born man and wife at one birth, as it is with certain insects? Because God created male and female for the continuance of the species, yet is He ever a lover of chastity, and promoter of continence. Therefore did He not follow this pattern in all kinds, to the end that, if any man choose to marry, he may know what is, according to the first disposition of the creation, the condition of man and wife; but if he choose not to marry, he shall not be under necessity to marry by the circumstances of his birth, lest he should by his continence be the destruction of the other who was not willing to be continent; for which same cause God forbids that after being joined in wedlock one should separate if the other be unwilling.

But not by the law of creation only, but also by the practice of the law, He shews that they ought to be joined one and one, and never put asunder; "And he said, For this cause shall a man leave his father and his mother, and shall cleave to his wife."

In like manner He says "his wife," and not wives, and adds expressly, "and they twain shall be one flesh." For it is the reward of marriage that one flesh, namely in the offspring, is made of two.

Or, "one flesh," that is in carnal connexion.

If then because the wife is made of the man, and both one of one flesh, a man shall leave his father and his mother, then there should be yet greater affection between brothers and sisters, for these come of the same parents, but man and wife of different. But this is saying too much, because the ordinance of God is of more force than the law of nature. For God’s precepts are not subject to the law of nature, but nature bends to the precepts of God. Also brethren are born of one, that they shouldst seek out different roads; but the man and the wife are born of different persons, that they should coalesce in one.

The order of nature also follows the appointment of God. For as is the sap in trees, so is affection in man. The sap ascends from the roots into the leaves, and passes forth into the seed. Therefore parents love their children, but are not so loved of them, for the desire of a man is not towards his parents, but towards the sons whom he has begot; and this is what, is said, "Therefore shall a man leave his father and his mother, and shall cleave unto his wife."

See the wisdom of the Teacher. Being asked, "Is it lawful," He said not straight, It is not lawful, lest they should be troubled, but establishes it through a proof. For God made them from the beginning male and female, and not merely joined them together, but bade them quit father and mother; and not bade the husband merely approach his wife, but be joined to her, shewing by this manner of speaking the inseparable bond. He even added a still closer union, saying, "And they twain, shall be one flesh."

Whereas Scripture witnesses that these words were said by the first man, and the Lord here declares that God spake them, hence we should understand that by reason of the ecstasy which had passed upon Adam, he was enabled to speak this as a prophecy.

The Apostle says [ Eph 5:32 ] that this is a mystery in Christ and the Church; for the Lord Jesus Christ left His Father when He came down from heaven to earth; and He left His mother, that is, the synagogue, because of its unbelief; and clave unto His wife, that is, the Holy Church, and they two are one flesh, that is, Christ and the Church are one body.

When He had brought forward the words and facts of the old law, He then interprets it with authority, and lays down a law, saying, "Therefore they are no more twain, but one flesh." For as those who love one another spiritually are said to be one soul, "And all they that believed, had one heart and one soul," [ Acts 4:32 ] so husband and wife who love each other after the flesh, are said to be one flesh. And as it is a wretched thing to cut the flesh, so is it an unjust thing to put away a wife.

For they are called one, either from their union, or from the derivation of the woman, who was taken out of the side of the man.

He brings in God yet again, saying, "What God has joined, let no man put asunder," shewing that it is against both nature and God’s law to put away a wife; against nature, because one flesh is therein divided; against law, because God has joined and forbidden to sunder them.

God has joined by making man and woman one flesh; this then man may not put asunder, but God only. Man puts asunder, when from desire of a second wife the first is put away; God puts asunder, who also had joined, when by consent for the service of God we so have our wives as though we had them not. [ 1Cor 7:29 ]

Behold now out of the books of Moses it is proved to the Jews that a wife may not be put away. For they thought that they were doing according to the purport of Moses’ law when they did put them away. This also we learn hence by the testimony of Christ Himself, that it was God who made it thus, and joined them male and female; which when the Manichaeans deny, they are condemned, resisting the Gospel of Christ.

This sentence of chastity seemed hard to these adulterers; but they could not make answer to the argument. Howbeit, they will not submit to the truth, but betake themselves for shelter to Moses, as men having a bad cause fly to some powerful personage, that where justice is not, his countenance may prevail; "They say unto him, Why did Moses then command, to give a writing of divorcement, and to put her away?"

Here they reveal the cavil which they had prepared; albeit the Lord had not given sentence of Himself, but had recalled to their minds ancient history, and the commands of God.

Had the Lord been opposed to the Old Testament, He would not thus have contended in Moses’ behalf, nor have gone about to shew that what was his was in agreement with the things of old. But the unspeakable wisdom of Christ made answer and excuse for these in this manner, "He saith unto them, Moses for the hardness of your hearts suffered you to put away your wives." By this He clears Moses from their charge, and retorts it all upon their own head.

For how great was that hardness? When not even the intervention of a bill of divorce, which gave room for just and prudent men to endeavour to dissuade, could move them to renew the conjugal affection. And with what wit do the Manichaeans blame Moses, as severing wedlock by a bill of divorce, and commend Christ as, on the contrary, confirming its force? Whereas according to their impious science they should have praised Moses for putting asunder what the devil had joined, and found fault with Christ who riveted the bonds of the devil.

At last, because what He had said was severe, He goes back to the old law, saying, "From the beginning it was not so."

What He says is to this purpose. Is it possible that God should so contradict Himself, as to command one thing at first, and after defeat His own ordinance by a new statute? Think not so; but, whereas Moses saw that through desire of second wives who should be richer, younger, or fairer, that the first were put to death, or treated. ill, he chose rather to suffer separation, than the continuance of hatred and assassination. Observe moreover that He said not God suffered you, but, Moses; shewing that it was, as the Apostle speaks, a counsel of man, not a command of God. [ 1Cor 7:12 ]

Therefore said He well, Moses suffered, not commanded. For what we command, that we ever wish; but when we suffer, we yield against our will, because we have not the power to put full restraint upon the evil wills of men. He therefore suffered you to do evil that you might not do worse; thus in suffering this he was not enforcing the righteousness of God, but taking away its sinfulness from a sin; that while you did it according to His law, your sin should not appear sin.

St. Peter knew the Jews to be much given to revenge; he therefore thought it a great proof of superior virtue to be able to forgive seven times. It was for this reason he proposed this question to our Lord; who, to shew how much he esteemed charity, immediately answered, not only seven times, but seventy times seven times. He does not mean to say that this number must be the bounds of our forgiving; we must forgive to the end, and never take revenge, however often our brother offend against us. There must be no end of forgiving poor culprits that sincerely repent, either in the sacrament of penance, or one man another his offences. (Bristow) --- To recommend this great virtue more forcibly, he subjoins the parable of the king taking his accounts: and, for the great severity there exercised, he intimates how rigid will his heavenly Father be to those who forgive not their enemies. (Denis the Carthusian)

Till seventy times seven; i.e. 490 times; but it is put by way of an unlimited number, to signify we must pardon private injuries, though even so often done to us. (Witham) --- When our brother sins against us, we must grieve for his sake over the evil he has committed; but for ourselves we ought greatly to rejoice, because we are thereby made like our heavenly Father, who bids the sun to shine upon the good and the bad. But if the thought of having to imitate God alarms us, though it should not seem difficult to a true lover of God, let us place before our eyes the examples of his favourite servants. Let us imitate Joseph, who though reduced to a state of the most abject servitude, by the hatred of his unnatural brethren, yet in the affliction of his heart, employed all his power to succour them in their afflictions. Let us imitate Moses, who after a thousand injuries, raised his fervent supplications in behalf of his people. Let us imitate the blessed Paul, who, though daily suffering a thousand afflictions from the Jews, still wished to become an anathema for their salvation. Let us imitate Stephen, who, when the stones of his persecutors were covering him with wounds, prayed that the Almighty would pardon their sin. Let us follow these admirable examples, then shall we extinguish the flames of anger, then will our heavenly Father grant us the forgiveness of our sins, through the merits of our Lord Jesus Christ. (St. John Chrysostom, hom. lxii.)

Ten thousand talents. It is put as an example for an immense sum. It is not certainly agreed what was the value of a talent. A talent of gold is said to be 4900 lb.; of silver 375 lb. See Walton's Prologomena, Dr. Harris's Lexicon, &c. (Witham) --- The 10,000 talents, according to some authors, amount to £1,875,000 sterling, i.e., 740,000 times as much as his fellow-servant owed him; the hundred pence amounting to not more than £3 2s. 6d.

So also shall my heavenly Father do to you. In this parable the master is said to have remitted the debt, and yet afterwards to have punished the servant for it. God doth not in this manner with us. But we may here observe, once for all, that in parables, diverse things are only ornamental to the parable itself; and a caution and restriction is to be used in applying them. (Witham) --- Not that God will revoke a pardon once granted; for this would be contrary to his infinite mercy, and his works are without repentance. It means that God will not pardon, or rather that he will severely punish the ingratitude and inhumanity of the man, who, after having received from God the most liberal pardon of his grievous transgressions, refuses to forgive the slightest offence committed against him by his neighbour, who is a member, nay a son of his God. This ingratitude may justly be compared with the 10,000 talents, as every grievous offence committed against God, exceeds, in an infinite degree, any offence against man. (Tirinus) --- This forgiveness must be real, not pretended; from the heart, and not in word and appearance only; sacrificing all desire of revenge, all anger, hatred and resentment, at the shrine of charity.

1-30

CHAPTER 19

And it came to pass, &c. This is the same history as that related by S. Mark (Mar_10:1), by S. Luke (Luk_9:51), and, as it would seem, by S. John (vii. 1). So Jansen, Francis Lucas, and others. Maldonatus, however, denies this with respect to S. John: but his arguments will be refuted by the exposition of the context. It is plain from John that these events took place about the Feast of Tabernacles, which was celebrated in September. Christ went up to that feast, that He might gradually prepare Himself for death. He was crucified in the following March. Luke adds, that Christ journeyed through Samaria. Hence it follows, that Christleaving the direct route from Samaria to Jerusalemproceeded to the Jordan; and having crossed it, passed through Peræa and entered the borders of Judea from the east, and arrived at Jerusalem about the middle of the Feast of Tabernacles, as John has (Joh_7:14). This explains the expression, beyond Jordan, in the text. Beyond, or across Jordan, must be connected with the verb came, not with the words coasts of Judea, as is plain from Mark. For Christ, about the borders of Judea, crossed over the Jordan, that He might be farther away from the observation of the Pharisees, when He was teaching and healing the multitudes.

Great multitudes followed Him, &c. Not so much from Galileewhere He wished His journey to escape observation, as Mark and John sayas from the other districts through which He passed. He healed them there. Therei.e., on the confines of Judea; and then sent them back to their homes. For He did not wish to enter Jerusalem with so great a crowd of people, that He might not give the Pharisees an opportunity of accusing Him of sedition, and stirring up the people.

The Pharisees also, &c. They had no doubt (from Deu_24:1) that this was allowable for any grave cause. So Origen, SS. Jerome and Bede. Came, not when Jesus proceeded from the confines of Judea to Jerusalem to keep the Feast of Tabernacles (see Joh_7:1), but after the feast was over, and He was returning to the borders of Judea and had again crossed the Jordan. This is plain from Joh_10:40; for Matthew passes over in silence both the going to Jerusalem and the return from thence. John's words are as follow. And He went away again beyond Jordan into the place where John was first baptizing. This was Œnon, near to Salim (Joh_3:23). This question, concerning the putting away a wife, seems to have been very hotly debated in the time of Christ, just as it is now. Therefore the Pharisees proposed it to Him, that they might tempt Him, and find an occasion for carping at Him. For if Christ should say, It is not lawful to put away a wife, He would incur the hatred of many rich and carnal men who made a practice of divorce. But if, on the other hand, He should assert that divorce is lawful, then they were ready to insinuate that His doctrine was imperfect and carnalHis doctrine, I say, Who professed to be the teacher of spiritual perfection, the Doctor sent from Heaven. The Abyssinians at the present day, like the Jews, frequently put away their wives, and marry others. Indeed, they sometimes take them only for a month, or a year.

He answered, &c. Some think from this passage that Adam was created a hermaphrodite, and had in himself both sexes. But away with such puerilities. The meaning is as follows: Since Holy Scripture did not say in the case of other animals (Gen_1:27), that God made them male and female, but only as regards man, by this it is signified that it is only the marriage of the human race, and that of one male with one female, which was instituted by God. This union or marriage between Adam and Eve was so ordained that he could not put her away and marry another. So SS. Chrysostom, Jerome, Theophylact, Euthymius. Again, from the fact that of one Adam two persons were made, namely Adam and Eve, and because Eve was formed from Adam, it is shown that monogamy is right, viz., that a wife ought not to be separated from her husband, forasmuch as she is a part and a member of him. For as Plato says (Dial. de amore), "As it were of two imperfect parts one perfect man is formed." As therefore a member, such as the head, cannot be separated from a man, as to its origin and formation, so ought the marriage of one man and one woman to be perpetual and indissoluble, so that it can only be dissolved by death, even as the head can only be separated from the body by death. Wherefore Our Lord adds by way of explanation, For this cause shall a man leave his father and mother, and shall be joined unto his wife. Plato, and from him S. Basil (lib. de Virginit.), adds that this is the cause why a man seeks a wife, as it were a part cut off from himself; and as a magnet attracts iron, so does a woman a man.

And said, viz., God, by the mouth of Adam, as a prophet, instituting marriage with Adam and Eve. For this cause: Because the woman being formed out of the man becomes flesh of his flesh and bone of his bone. Shall be joined, Greek, προσκολληθήσεται, i.e., shall be agglutinated, shall adhere closely and undividedly to his wife, by the most close and intimate bond of matrimony, and that leaving the society and often the home of his father and mother, he may dwell with his wife.

And there shall be two in one flesh. (Vulg.) Greek, εὶς σάρκα μίαν, i.e., into one flesh. This is commonly expounded of corporeal union. But it is better to take it more simply and purely as a Hebraism, signifying one human being, one civil person. For, by synecdoche flesh denotes the whole man. As therefore such a part of the body as the heart ought not to be separated from the body, so ought not a man to be separated from his wife. From hence it follows, moraliter, that a man and his wife ought so to love one another as the heart and the soul love the body to which they belong, and the body loves them. (See Eph. v. 28.) Again, from hence it follows that there is a common power over either body, that a man should have the same power over his wife's body that he has over his own, and, vice versa, as the Apostle teaches (1 Cor. vii. 4). I have said more on this subject in Gen_2:24.

No more twain . . . joined, Greek συνέζευξε, i.e., has yoked together, as in one yoke, whence married people are called σύζυγες, because as two horses are coupled together by one yoke in a chariot, that they may draw it, so are two spouses coupled together by the one yoke of matrimony, that they may sustain it, and by it procreate, and bring up offspring. There is a twofold reason by which Christ proves that a man ought not to put away his wife. 1. A man's putting away his wife is contrary to nature, just as it is contrary to nature that one flesh and one man should be divided into two. 2. This divorce is contrary to the ordinance of God. If therefore it be done, it is done impiously, because what God hath joined together is torn asunder. Who dares to annul what God has sanctioned? Who dares to divide what God has united? Who dares to mutilate the work of God the Creator, to tear asunder one man? Falsely therefore saith Erasmus on 1Co_7:10-11 "What is rightly joined together is what God hath united. God separateth what is rightly separated." As though marriages improperly and inconsiderately entered into without God's instigation might be set aside. For Christ speaks of nature, and the natural and primary institution of marriage, according to which marriage being once contracted in any way whatsoever, and by whomsoever as instigator, it is indissoluble. For nature requires this, that offspring may continuously be propagated by matrimony, and be advantageously brought up by both parents. This bringing up is, in the human race, a work of difficulty, and of long continuance, lasting up to the twentieth year of a child's age, and sometimes longer. It is otherwise with beasts, which in a few months, or weeks come to adolescence, so that they do not longer require a father or mother's care. Wherefore their marriage is then dissolved. There is then an à priori reason why the indissolubility of marriage belongs to the jus nature, and why fornication, pollution, divorce, and polygamy are contrary to that law. It is because God, who is the Lord of nature and of marriage, and of our bodies, so ordained at the very beginning of the world, and gave the right and use of our bodies only in the union of wedlock. And if we use them in any other way, we abuse our bodies contrary to the will of God, who is the Supreme Lord; and contrary to the law which He has ordained. That this is so appears from this, that in the Mosaic law God allowed a dispensation by which a new law was introduced which gave permission for polygamy, and a bill of divorce. Thus Hosea, by God's command married a wife who had been a fornicatrix. Moreover the end and the cause why God ordained this absolute indissolubility of marriage, is, 1. That there may be closer union and greater mutual love between those who are married. 2. For the sake of the better bringing up of children. The 3rd reason is an allegorical one: because marriage is a type and figure of the indissoluble Union of the Divine WORD with our flesh, and through it with the Church. As the Apostle teaches us (Eph_5:32), "This is a great sacrament. I speak concerning Christ and the Church." (Vulg.).

Verse 7. They say, &c. The Pharisees object to Christ, Why hath Moses commanded? In order to make their objection the stronger, they use the word command, whereas Moses, as Christ observes in the following verse, only permitted the bill of divorce. It was only that sort of command which is conditional, not absolute. Moses had commanded that if the Jews would put away their wives, they could only do so by giving a writing of divorcement. I have fully entered into every thing connected with this bill of divorce on Deu_4:1. We must here supply from S. Mar_10:3-4, that when the Pharisees asked Christ whether it were lawful to put away a wife, He first answered and said unto them, "what did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put her away." Thus Christ as Matthew here has it in the fourth verse unfolds the original institution of marriage by God, and its indissolubility. Then the Pharisees rejoined, Why then did Moses command to give a bill of divorce, and to put her away? Jesus answered, Moses permitted this because of the hardness of your hearts. But it was not so from the beginning. Thus by prefixing the words in Mark, and affixing those in Matthew, we show the agreement of the two Evangelists.

Verse 8. Moses suffered. He alters commanded into suffered, or permitted. Moses suffered you to put away your wives, when you hated them, lest if you could not divorce them, you should kill them. For so great was the hardness and carnality of your hearts that ye would rather put them to death than be without the pleasure of a new and desired marriage.

From the beginning. When man's nature had become corrupted by sin, man changed and corrupted this institution of God, and gave occasion for divorce and polygamy.

Verse 9. But I say, &c. Christ used those words upon two occasions. 1. Publicly in this place to the Jews and the Pharisees. When He here promulgated His new law, by which He revoked the power of giving a bill of divorce, and brought back marriage to its primeval institution and indissolubility. 2. Shortly afterwards He repeated the words in private to his disciples. (Mar_10:10-12.)

I say, i.e., I enact, and as the Lawgiver of the New Law, I ordain, and bring back marriage to its original rectitude and steadfastness. And I declare that whosoever shall put away his wife and shall marry another shall be accounted, and shall be in fact an adulterer.

Except for fornication. That is, except on account of adultery. For what in those who are free is fornication, in the married is adultery. And this dissolves marriage quoad thorum, though not quoad vinculum. For the adulterer does not keep the faith which he gave to his spouse. Whence he may be put away by his spouse, according to the saying, "With him who has broken troth, let troth be broken."

From this exception, the Greeks, according to the testimony of Guido the Carmelite (Tract. de Hæresibus), and modern heretics gather and conclude that if whoso putteth away his wife except for fornication, and marry another, committelh adultery; then, on the contrary, whosoever shall put away his wife on account of fornication, and shall marry another, does not commit adultery. Whence they are of opinion that marriage is dissolved by adultery, not only quoad thorum, but quoad vinculum, that under such circumstances a man may contract another marriage. Thus Luther, Calvin, Erasmus, and speaking generally, the Lutherans, Calvinists, Anabaptists, and among Catholics, Catharinus, and Cajetan. And so in practice the Greeks and heretics act. But this is an error condemned by the perpetual tradition of the Church, and by S. Paul (Rom_7:1, and 1Co_7:10-11), and expressly by the Council of Trent (Sess. 24. Con. 6, 7). To the argument deduced à contrario, Paul of Burgos, on this passage, (additione 2. ad Lyran.) replies by admitting the consequence, but adds that Christ was speaking only of the Old Law, in which on account of fornication a bill of divorce was allowed to be given. But there is this difficulty in such a reply, that Christ both here and in the fifth of Matthew expressly opposes His own words, that is the evangelical Law, to Moses and the Old Law; in fact He repeals that bill of divorce which Moses had allowed. Verses 8 and 9. "He saith unto them, Moses, because of the hardness of your hearts, suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery." Observe how plainly Christ opposes His own word to the sanction which Moses had given to the bill of divorce, and how He condemns whosoever makes use of it, as guilty of adultery.

I say therefore that it is better with S. Augustine (lib. 1. de adult. conjug. c. 9.) to take the word except negatively, so that the expression, save for the cause of fornication, means the same thing as apart from the cause of fornication. This is supported by the Greek and Syriac which have, not an adulteress. As though Christ only intended to affirm that a chaste and faithful wife might not be put away, but intended to say nothing about an adulterous wife, in order to escape the hatred of the Pharisees and the people, who were at that time used to divorce.

2. The word except, can be taken in its proper, exceptive sense, but it should be referred not to the words which immediately follow, and marry another, but only to those which preceded, whosoever shall put away his wife, so as to make an exception in the case of fornication. Then the words would be taken as follows, Whosoever shall put away his wife, which is not lawful, except for fornication, and shall marry another, committeth adultery. The Ethiopic favours this view, translating as follows, Whosoever, on account of any other cause than on account of fornication, shall put away his wife, and marry another, is an adulterer. Similarly the Persian, Every man who puts away his wife, and not on account of adultery, and marries another, is an adulterer.

3. Most clearly and aptly from Theophylact and Augustine (lib. cont. Adamant, c. 3), you may refer this exception to both what precedes and what follows. Thus, Whoso shall put away his wife, unless for fornication, and marries another, commits adultery. He commits adultery, I say, both by putting away his wife, as well as by marrying another. That is, he is twice an adulterer. Christ gives an answer to both the questions put to Him, for the Pharisees had asked two. And both answers are true. For even though a man should only divorce a chaste wife, without marrying another, he commits adultery, both because he breaks the law of marriage, by violating one of its conditions by putting away an innocent wife, as well as by causing her to commit adultery, as Christ explains in Mat_5:32. For verbs of the Hebrew conjugation Kal, often in Hiphil, signify the double action as above. This is well known to Hebrew scholars. Whence from the contrary you can only infer as follows, Whoso shall put away his wife unless for fornication, and shall marry another, commits adultery. Therefore he who puts away his wife on account of fornication, and marries another, does not indeed commit adultery by divorcing the adulteress, but by marrying another. It is the same form of expression as if you should say, "He who breaks his fast without a dispensation, and gets drunk, commits sin. Therefore he who does not fast, having a dispensation, does not sin by eating, but sins by getting drunk."

I say, 2. Christ here concedes divorce to a man on account of the fornication of his wife, quoad thorum, but not the dissolution of marriage, so that he may marry another. This appears, 1. because Mark and Luke lay down a general proposition, and omit this exception. This is what Luke says,  Luk_16:18: "Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery." For he does her a great wrong, breaking the troth which he had given her.

You will say, why then does Matthew add this exception? I answer, because the Pharisees had virtually proposed two questions to Christ. The first was, whether it was lawful for any cause to divorce a wife? The second, whether when a wife was put away by a bill of divorce, the marriage was dissolved, and another might be entered upon? For they put away their wives that they may marry again. Christ then replies to both questions; and as it seems by means of two propositions. 1. Whoso shall put away his wife except for fornication, commits adultery. 2. Whoso shall marry another, commits adultery. For together with the bill of divorce he abolishes polygamy, which had hitherto been allowed. The pronoun whosoever must be repeated. Matthew, here as elsewhere studying conciseness, throws two sentences of Christ, each with its whosoever, into one. Hence that saying is true, "I labour to be brief, I become obscure." The same thing is proved, 2. by what precedes, when Christ by the original institution of marriage, which fornication does not annul, proves that matrimony is altogether indissoluble. 3. Because in what follows, this exception is not to be understood, as if it were said, And he who shall marry her that is put away, except for fornication, commits adultery. For so she that is put away on account of fornication would be in a better position, with respect to another contract of marriage, than an innocent woman who has been divorced. 4. Because S. Paul so teaches (1Co_7:10-11), and the Fathers passim. SS. Jerome, Chrysostom, Bede, in this passage, S. Augustine in his two Books on Adultery, Innocent I. (Epist. ad Exuper.) Concil. Milev. (Can. 17). Forojuliense (Canon 10), Nannetense (Can. 10), Florentin. (in instruct. Armeniens.) Trident. (Sess. 14, Can. 6). Origen, in this passage (Tract. 7), animadverts severely upon certain bishops of his time, for conceding with Tertullian (lib. 4, cont. Marc.) and Ambrosiaster (in Cor. vii.), second nuptials to wives on account of the adultery of their husbands, saying that it is lawful for.the innocent spouse to put away an adulterous partner, and to marry another. The same license is given by the Council of Illiberis. (31 quæst. 1 cap. Si qua mulier.) Also in Concil. Aurelian 1, cap. 10. But the decrees of those Councils are either apocryphal, or else are cited imperfectly by Gratian.

Ver. 10. His disciples say, &c. Case, i.e., matter, business. So the Syriac translates, If the case of those who are married be thus, if the indissolubility of marriage be so great, if a man be so strictly bound to his wife, that he cannot put her away for anything except fornication, but must live with her, though she be odious, quarrelsome, deformed, nasty, and so on, and must have close connection with her until death, it is better not to marry a wife, as the Syriac has it. For the Greek γαμη̃σαι applies both to men and women. It may be that the Vulgate in translating by nubere, alludes to the servitude and subjection, by which a man is bound to a woman, and not seldom, if he wishes to have quietness, must give in to her, and bear patiently her complaints, quarrels, and reproaches. S. Chrysostom gives the reason. "It is easier to fight against concupiscence and ourselves than against a bad woman." Whence Cato said, "A wife is a necessary evil." Hence too the illustrious Sir Thomas More, who suffered martyrdom under Henry VIII. of England, being asked why he had married a little wife, replied sportively, "Of evils I chose the least." So Stapleton in his life.

Ver. 11. To whom it is given: Arabic, those who are given, viz., to God and continence. So in Religious Orders those who are converted are called given, i.e., to religion.

Do not receive: Origen and Nazianzen (Orat. 31.) translate Χωρου̃σι are not capable. And by capacity they mean a natural inclination to celibacy, which all have not. But it is better to translate with the Vulgate do not receive, or contain. As it were, narrow vessels do not receive into them, do not embrace so arduous a counsel as that of celibacy, but only those to whom is given by God this great gift of continency. Where observe, although all the faithful may not have the gift of continency, so that they have continence in act, as all the just have not the gift of perseverance, by which they actually persevere in justice, yet all the just have the gift of perseverance in such sense, that they may, if they will, persevere in God's grace. Thus in like manner all the faithful have the gift of continence in the first instance. And by it they may contain if they will; viz., if they assiduously beg of God the grace of continence, and if they co-operate with that grace by guarding their eyes, by fleeing from sloth, and so on. Thus SS. Chrysostom, Origen, Theophylact, Euthymius, Jerome in this place, S. Augustine (in Psalm 138), S. Ambrose (lib. 3, de Viduis), Tertullian (lib. de Monog.), and others. Christ in this place, as well as S. Paul (1Cor 7:7), gives the counsel of continence to every believer. For nothing is counselled except what is in man's power and good pleasure with God's grace, which truly He offers and provides for all who ask it. It is otherwise with the gifts of prophecy, tongues, healing, miracles. For the grace of these God does not offer to every one, but only to a few of His elect for the common good of the faithful. Listen to S. Jerome, "It is given to those who have wished, who have laboured that they may receive." So, too, Euthymius says, "It is given to those who ask, but not for mere asking, but to those who ask fervently and perseveringly. What is meant is that virginity is a gift of God, given to those who ask for it as they ought to ask." So also Auctor Imperfecti, "When He says, to whom it is given, it is not meant that it is given to some and not to others, but He shows that unless we receive the help of grace, we have no power at all of ourselves. But grace is not refused to those who desire, for the Lord says, Ask and ye shall have." And S. Chrysostom, "If it is a work of election, wherefore is it that He immediately said, All do not receive it, &c.? It is that you may learn thoroughly the peculiar nature of this warfare, that it is not like a kind of necessity bestowed as it were at random. It is given to those who freely choose it. He spoke as He did in order that He might show the necessity of grace from abovewhich grace is provided for all who seek it, if we would come forth victors in this warfare." S. Chrysostom adds that we ought not to be slothful in our resolution of continence, because some may fall from continence. Since soldiers falling in battle do not discourage their comrades, but rather stir them up to fight more valiantly. Lastly, the same S. Chrysostom suggests a consideration, by means of which celibacy is shown to be not only possible but easy to every one. "Consider with thyself," he says, "that if thou wert a eunuch, either by nature, or by the wrong-doing of man, thou wouldst be deprived of these pleasures, and wouldst obtain no reward by being deprived of them. Give thanks therefore to God, because thou wilt obtain great rewards and bright crowns, if thou livest thus as they do without any rewards at all. Yea, indeed thou mayest do it much more easily, safely and pleasantly than they can, both because thou art strengthened by the hope of recompense, and because thou rejoicest in the consciousness of thy virtue, and art not tossed by such vast billows of desire. For the cutting off a member is not like the bridle of reason. yea verily, it is reason alone which restrains such waves as these we are speaking of. For I should not say that this sting of desire proceeds from the brain, or from the loins but from a lascivious mind, and from neglecting to watch over the thoughts."

Ver. 12. There are eunuchs, &c. Who when they might be husbands, become eunuchs for Christ's sake, says S. Jerome. Christ here speaks of three sorts of eunuchs. 1. Those who are such by nature. 2. Those who have been made eunuchs artificially, that they may guard queens and noble matrons. 3. Those who have made themselves eunuchs for the kingdom of Heaven's sake. Christ here alludes to Isaiah lvi. 3, 4, 5, where the prophet foretells that there should be such eunuchs in Christ's church, and promises them a name better than of sons and daughters, yea an everlasting name.

Made themselves eunuchs: This expression has two meanings. 1. That it is in our power with God's grace to make ourselves eunuchs, i.e., chaste and celibate, and to keep so by a perpetual vow. This is the force of the verb, have made themselves, signifying a moral inability to beget children. If it were not so, He would have said, There are who make themselves eunuchs, or who endeavour to do so. But he says, have made themselves, i.e., have taken from themselves the power of generating, that is to say by a vow of continence. So S. Epiphan. (Hæres. 53), S. Fulgentius (lib. de fide ad Pet.).

Origen took these words literally. He mutilated himself out of his love of chastity. But he was wrong in doing so, both because such self-mutilation is unlawful, as well as because lust is not thereby quenched but inflamed. Hear S. Chrysostom: "When He says, Have made themselves eunuchs, He does not speak of the cutting off of members, but of the suppression of evil thoughts. For he who mutilates himself renders himself liable to a curse. Neither is concupiscence thereby assuaged, but is made more troublesome." For eunuchs sin in thought, through the desire of lust, grieving that they cannot fulfil it. See what I have said on Ecc_20:2, and Ecc_39:21.

For the kingdom of Heaven's sake, that by continence they may merit it. So Origen, Hilary, Chrysostom, Euthymius, and S. Augustine (de Virgin. cap. 23). Falsely, therefore, do the heretics expound for the kingdom of Heaven's sake to mean for the sake of preaching. As though it meant, There are some who abstain from marriage that they may be more free to preach the Gospel, or that they may be free from the anxieties which matrimony brings with it. For continence is not only to be praised and desired for such reasons as those, but for its own sake; because it is a great virtue, and because the victory over himself, by which a man overcomes lust, raises his mind to meditate upon and follow after heavenly things. Wherefore chastity makes men angels.

He that is able, &c. Arabic, He that is able to carry it, let him carry it. Note here the evangelical counsel of celibacy, proposed, yea counselled, by Christ to all men, though not commanded. For these words, he that is able, &c., are those of one exhorting and animating to celibacy, say SS. Jerome and Chrysostom. Moreover, it is signified that as Christ gives this counsel, it is in our power to fulfil it, if we will invoke the grace of God, and co-operate with grace. Nor does the expression he that is able do away with the force of this; for all that this means is, that continence is a difficult thing. And he who is willing to put constraint upon himself, generously to withstand lust, to mount up to the lofty pinnacle of continence; let such an one embrace the same, let him receive it. All the faithful, then, have the power of continence, not proximate, but remote. So the Fathers already cited on verse 11. Hear S. Chrysostom, speaking in the name of all: "All, therefore, cannot receive it, because all do not wish. The palm is set before them: he who desires glory does not think of the labour. No one would conquer if all were afraid of danger." Hear, too, S. Jerome (lib. 1, cont. Jovinian). "The master of the games proposes the reward. He invites to the course. He holds in His hand the prize of virginity. He points to the most pure fountain, and chants, Whoso thirsteth, let him come unto Me and drink. He that is able to receive it, let him receive it." From these things it appears how foolish and carnal is Calvin's exposition, which is as follows: "You, 0 ye Apostles, think that it is a good thing to live without a wife; but I forbid any one to attempt so to do unless he is certain that he can live without a wife." For Christ does not forbid celibacy, but exhorts to it. Neither can any one be certain that he has the gift, except either he have a revelation from Godwhich is given to very fewor else by experience has had proof of his own continence. And how can a man be certain about his continence before he has made the trial? Still worse is what Luther taughtthat it is as impossible for a man to be without a wife as to be without food or drink. No doubt it is impossible for the heretics, but not for the orthodox, who are strengthened by faith and the grace of Christ.

Their were brought (Vulg., were offered) to Him. Rebukedbecause they thought Christ was occupied with more important matters, such as instructing men; and that He must not be called off to attend to little children, as not having the use of reason; and that it was unworthy so great a prophet to busy Himself about children. For little children Luke has (xviii. 15) βρέφη, infants. But infancy lasts until the seventh year.

Moraliter: let princes here learn from Christ, Who is the King of kings and Lord of lords, to make themselves accessible to the poor, to women and children, and graciously to hear and grant their supplications and requests. This was done by several of the Roman emperors, even of those who were heathens. Such was Titus, who, as Suetonius testifies, was wont to say, "No one ought to go away sorrowful after talking with a prince." And on the day when he had not done a kindness to any one, he groaned and said, "Alas! I have lost a day." Next there was Trajan, of whom Pliny says in his Panegyric, "Thou dost not suffer citizens to embrace thy feet, nor return a kiss with thine hand. All who approach thee come close to thy side; and it is their own sense of modesty, not thy haughtiness, which puts an end to the conference." And, a little afterwards: "There is no difficulty in obtaining an audience, there is no delay in giving an answer: forthwith they are heard, forthwith they receive a reply." Then there was Alexander Severus, of whom Lampridius says: "So great was his moderation, that no one was ever removed from his side; he made himself so bland and affable to all men, that he used to visit not only his friends of the first and second ranks, but the sick of even a lower degree." Lastly, of the Christian emperors, Pacatus says to Theodosius in his Panegyric, "When the people are waiting for you, you make it plain not only that you are willing to be seen, but easy of approach. You receive from him who is nearest to you the petitions of all your people."

That He would put His hands; that by this imposition of hands He might bless them, and so implore Divine grace for them, that they might grow up to be wise and holy men. That this was an ancient practice of the Hebrews is gathered from Gen. xlviii. 14, where Jacobextending his arms in such away as to form the figure of a crossblessed the two young sons of Joseph. See also Ecclus. iii. 11: "The blessing of a father strengthens the house of sons; but the curse of a mother roots out their foundations." From Christ has been derived the custom among Christians, that lay people, and especially children, should ask a blessing from their elders and from priests. This is the case in Belgium, where boys will run up to the priests and religious men, and ask them to sign them with the sign of the cross. They are taught to do this both by the catechists and by their parents. Remigius says this was a custom among the Jews before the time of Christ. The great Sir Thomas More, the glory of England and a martyr, when he was Lord High Chancellor, publicly asked his aged father to give him his blessing, as Stapleton testifies. Moreover, the Church uses this ceremony of imposition of hands in Baptism, Orders, Penance, and whenever heretics are received into the Church. It is to pray for and obtain the gift of the Holy Ghost.

But Jesus said, &c. Victor of Antioch mentions five natural endowments why Christ has so great a love for the little ones. "The mind of a child is pure, and free from all vicious passions. It does not remember injuries, nor meditate upon revenge. In like manner, although a child may be severely chastised by its mother, yet will it run to her before any one else, and is attached to her more than to any other woman. And if you should show it a queen with a diadem upon her head, in no wise would it prefer her to its mother clothed in rags. It would rather see its mother clothed in rags than a queen in her royal apparel. Then a child requires nothing more than nature demands. Thus as soon as it is satisfied, it leaves it mother's breasts. Moreover it is never grieved at the loss of those things, of which we make so great account, such as money and jewels. Lastly, it is not carried away by corporeal beauty, as other human beings are. Wherefore the Lord said, Of such is the kingdom of Heaven. Assuredly by them does He admonish us, that we should do such things by the firm choice of our own will, which little children do by natural endowment." (On Mark 10:13.) Thus Christ chose out and blessed when they were children, S. Edmund, afterwards Archbishop of Canterbury, S. Nicholas, S. Catharine of Siena, and other eminent saints. When Gelasius was a boy he found his little brother, S. Ophilus, praying in his chamber, and a company of angels talking with him. He saw them with his own eyes, and heard a voice saying, Suffer the little children to come unto Me, for of such is the kingdom of Heaven. As he became older he grew in holiness, and like a fruitful olive tree in the house of the Lord, he brought forth abundant fruit, and thus in his early youth, he passed to Christ. S. Babylas, Patriarch of Antioch, and an illustrious martyr under the Emperor Numerianus, being by him condemned to death, desired that three boys, whom he had brought up in faith and piety might be beheaded before him, lest they should be led astray. He offered them to Christ as innocent victims, and said, "Behold I and the children, whom the Lord hath given me for a sign." Thus it is in his Life in Surius.

Learn from hence with what care children ought to be brought up, and instructed, that they may remain pure, for "the newly made jar long preserves the savour of what it first contains."

S. Basil proves the advantages of early religious training from these words of Christ. He asks (in Reg. Disputat. interrog. 292), "Is it fitting that a master of boys living in the world should be a Brother? He answers in the affirmative. Let the Lord's command be kept, Suffer the little children to come unto Me." For young children go forth amongst the adult members of society, and what they have learnt in youth, they retain in old age. Children are the nursery of the Church and of the commonwealth

Of such, &c. Syriac, Of those who are like them. Whence Luke adds, Whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein. Christ's meaning here is as though He said, "It is not beneath My dignity to bless young children, because through My blessing they are made fit for the Kingdom of Heaven, whilst you, 0 ye adult Jews, who have often heard Me teaching are unfitted for it on account of your pride, and your other vices by which you have become callous. Wherefore in order that ye may become fit, ye must become like unto these little ones." Hear S. Ambrose (lib. 8, in cap. 18 Luc.): "This age is weak in physical strength, and immature in mind and judgment. It is not therefore childhood which is meant, so much as the goodness which emulates childhood's simplicity." And a little afterwards, speaking symbolically, "Who is the child which is to be imitated by the Apostles of Christ? It is He of whom Isaiah speaks, Unto us a Child is born, unto us a Son is given. For it is that Child who saith to thee, Take up thy Cross, and follow Me. And that thou mayest recognise who He iswhen He was reviled, He reviled not again, when He was smitten, He smote not back. Here is perfect virtue. Therefore there is in childhood a kind of venerable character of old age, and in old age an innocent childhood." From hence it is plain that the Anabaptists are wrong in keeping children away from Baptism, and so from Christ and the kingdom of heaven, on the ground that infants have not the use of reason, and therefore cannot believe. For although they may not have the act of faith, they may have the habit of faith. Because a habit (habitus) of faith, and grace and charity is infused into them by Baptism. They believe moreover in act by the faith of the Church, i.e., of their parents, and the faithful of the Church, who often exercise acts of faith on behalf of themselves and all who belong to them.

And when He had laid, &c. The hands of Christ conferred life and salvation. The reason is because the hand is the organ of organs. Wherefore the Godhead of Christ exercised His Divine power and grace towards those whom He touched through His hands, giving them health both of body and soul, or increasing the grace given them in their circumcision, and in other ways, sanctifying them, and offering them to God, and as it were consecrating them. Whence we need not doubt that these young children who were blessed by Christ grew up to be wise and holy men, who afterwards became rulers of Churches, and propagated the faith of Christ. So Francis Lucas.

And behold one, &c. S. Jerome thinks that this one was the lawyer of whom Luke speaks (Luk_10:25), and so that he came with the intention of tempting Christ. S. Chrysostom's opinion is preferable, that it was a different person, and that he came with a sincere intention of asking how he could become like a little child, according to Christ's precept, and so become a partaker of everlasting life. Wherefore he is the same person who is spoken of in Luk_18:18. This becomes plain by a comparison of the two passages, especially ver. 22, Luk_18:22 and  Mat_19:21-22, where it is said that when he had heard Christ's doctrine concerning perfection, If thou wilt be perfect go and sell what thou hast, and give to the poor, he went away sorrowful because he was rich. But this is evidence that he had asked these things of Christ from a sincere desire of salvation.

Good Master: This is a common Hebrew form of salutation by which persons sought the good will of a doctor or prophet. As though they said, "Rabbi, I know that thou art good, both as a man, and as a doctor and a prophet, who teachest us those things which are indeed good, and which lead to happiness. Tell me therefore what special good thing shall I do, that I may obtain the chief good in Heaven?" He plays upon the word good.

Ver. 17. He said unto Him, &c. The Vulgate translator read in the Greek, τί με ε̉ρωτα̃ περὶ α̉γαθου̃; This was S. Augustine's reading, and that which S. Jerome followed in his commentary. Why askest thou me concerning good? The present reading is that given in the text. Origen gives both readings. He subjoins the reason, saying

One is good, God: viz., in His nature and essence. Humbly does Christ refer this praise of His goodness to God, that He may teach us to do the same. For this man had not perfect faith concerning Christ, nor did he believe Him to be God. To this faith Christ desired to raise him by chiding him as it were. As though He had said, "If thou callest Me good, believe that I am God: for no one is good of himself save God." So S. Jerome, Theophylact, Euthymius.

Moreover good means the same as perfect, and the perfection of a thing is its goodness. That God is perfect, S. Denis proves in many ways (de.Divin. Nomin. c. 10.) In God there is infinite perfection both of nature and wisdom, of power, holiness and virtue. There is therefore in Him the highest goodness, natural, moral and supernatural. Wherefore He is the Fountain of all good, in whom all the excellencies of all creatures are gathered together, and infinitely more than there are in the creatures. Wherefore in God there is in an eminent degree the beauty of gold, the splendour of jewels, the savour of delicacies, the harmony of music, the pleasantness of gardens, and whatsoever there is lovely, pleasant and delicious in the creatures. Hence it is from God that honey derives its sweetness, the sun its radiance, the stars their light, the heavens their glory, angels their wisdom, men their virtue, animals their sensations, plants their life, and all other things whatsoever they have of good: yea it is to the bounty of God that they as mendicants owe their very existence, as a drop out of the ocean. In God therefore is all good, and that in a perfect and infinite degree. In God is the allurement of all love, the consummation of all desire, the satisfying of all appetite. Why then, 0 wretched man, dost thou wander about among these poor created goods, and with all art not satisfied? Seek good in Him in whom is all good. Love and desire God. He alone can fully satisfy thy appetite and thy thirst: in this life through grace, but how much more in the life to come through glory: yea by Himself. For in heaven God manifests Himself that He may be beheld by the blessed as the chief good, that they may taste Him and enjoy Him.

If thou will enter, &c. Calvin foolishly, if not impiously, imagines that Christ is here addressing the young man ironically, because he trusted in the works of the Law; inasmuch as there is no road to Heaven through the keeping of the commandments, since it is impossible for men; but by faith. There are here as many errors and heresies, yea blasphemies, as there are words. It is diametrically opposed to what Christ declares, and is subversive of it. Hence it is plain that Calvin was not led by the Spirit of Christ but of Antichrist. See among Catholics, Maldonatus, who writes with the express object of refuting Calvin and the Protestants. Let us go on to speak of what will be of more use to the orthodox. Christ here teaches that not faith alone justifies and saves, but that good works are also required, by which in fulfilling the law, we may obtain the prize of eternal life, which has been promised by God to those who fulfil the law. Calvin urgesAt least Christ by the commandments of God here excludes the precepts and traditions of the Church, of Pontiffs and Prelates. I reply they are included in the fifth commandment, "Honour thy father and thy mother." For Prelates are spiritual fathers.

Verse 18. He said unto Him, &c. As thyself; Syriac, as thy soul. I have expounded these commandments in Deu_5:6. Christ in this place only propounded the precepts of the second table having reference to our neighbour, because in them are included the precepts of the first table concerning God. For the love of God produces love of our neighbour. For we love him for the sake of God. Wherefore the love of our neighbour flows from love of God. Again it is more difficult to love our neighbour than to love God. For who is there who does not love God, especially among religious people, such as this youth was?

The young man saith, &c. From my youth; Syriac and Arabic, from my childhoodmeaning, from a child I have been brought up in God's law, and been prevented by His grace. I have carefully kept all God's commandments. What lack I yet? i.e., of goodness: that I may become perfected therein, and have eternal life? Not in any fashion, as all have it who keep the commandments, but surely and securely, and in large measure; in the chief and perfect degree of happiness and glory. For Thou, 0 Christ, as the Master of Heavenly virtue seemest to deliver a higher doctrine concerning it than our Scribes. Tell me therefore what it is? For I covet salvation and perfection. S. Jerome thinks that this young man told a falsehood, for if he had loved his neighbour as himself, he would have sold all his goods, and given to the poor. But this argument is not absolutely convincing. For to love one's neighbour as oneself is of precept: but to give all one's goods to the poor is of counsel. And Christ, as Mark says, beholding him, loved him, and gave him this advice concerning bestowing all his goods upon the poor, that he might go on to perfection.

Jesus saith unto him, &c. This is not an evangelical precept, but a counsel. Whence He saith, if thou wilt. This is to say, I do not command, but I advise. Mark adds (Mar_10:21), Then Jesus beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor. S. Anthony, hearing these words of Christ read at Mass, left all things, and so followed Christ, says S. Athanasius in his life. S. Prosper of Regium, who was afterwards a bishop, did the same, in the time of S. Leo, as is recorded in his Life in Surius. June. 25.

Deservedly therefore S. Bernard says (in Declaman. sub initium.), "These are the words which in all the world have persuaded men to a contempt of the world, and to voluntary poverty. They are the words which fill the cloisters with monks, the deserts with anchorites. These, I say, are the words which spoil Egypt, and strip it of the best of its goods. This is the living and effectual word, converting souls, by the happy emulations of sanctity, and the faithful promise of truth. For Simon Peter saith unto JesusLo we have left all things." Wherefore S. Jerome, by this saying of Christ, as by the sound of a trumpet constantly stirs up his own people, as well as all of us to a zeal for poverty. Whence (Epist. 150, ad Hedib.), he says, "Dost thou wish to be perfect, and to stand in the first rank of dignity? Then do what the Apostles did. Sell what thou hast, and give to the poor, and follow the Saviour; and follow the bare and only cross with virtue for thine only cloke." Still more clearly does the same S. Jerome speak (Epist. 24, ad Julian.), "And this I exhort, if thou wilt be perfect, if thou desirest the summit of Apostolic dignity, if to raise up the cross and follow Christ, if to take hold of the plough, and not to look back, if placed on the top of the house, thou despisest thine old garments, and wouldest escape the Egyptian woman, thy mistress, leaving the world's pallium. Whence also Elias, when he was hastening to the kingdom of Heaven is not able to go with his mantle, but leaves his unclean garments to the world (mundo immunda vestimenta dimittit.). But this, thou sayest is a question of Apostolic dignity, and of the man who wishes to be perfect. But why art thou unwilling to be perfect too? Why shouldest not thou who art first in the world, be first also in the family of Christ?" After a little he adds, "But if thou shalt give thyself to the Lord, and being perfect in Apostolic virtue, shalt begin to follow the Saviour, thou shalt then understand where thou art, and how in Christ's army thou boldest the last place."

Observe: Christian perfection chiefly and primarily consists in charity; nevertheless it is placed by Christ in evangelical counsels, as it were means and instruments suitable for acquiring charity. (See S. Thomas, ii. 2 q. 184, art. 3.) This perfection all the religious aim at who renounce all their possessions, that naked they may follow a naked Christ. Yet do not all immediately at the beginning obtain this perfection, but they tend towards it by degrees; and by making continual progress, they at length arrive at it. Hence, wisely does Climacus (Gradus 26) make three grades of such persons-namely, beginners, those who are making progress, and the perfect. To beginners he delivers this alphabet, not of twenty-four letters, but of virtues. "The best elementary alphabet of all," he says, "is obedience, fasting, a hair shirt, ashes, tears, confession, silence, humility, vigils, fortitude, cold, fatigue, affliction, contempt, contrition, forgetfulness of injuries, brotherly love, gentleness, a simple and incurious faith, the neglect of the world, the affections kept free from all things, simplicity united with innocence, voluntary vileness." To such as are making progress he assigns these greater precepts of virtues. "The lot and the method of those who are progressing is victory over vain glory and anger, a good hope of salvation, quietness of mind, discretion, a firm and constant remembrance of the Last Judgment, mercy, hospitality, modest reproof, speech free from all vicious affections." Lastly, to the perfect he delivers these maxims of complete sanctity: "A heart free from all captivity, perfect love, a fount of humility, the mind's departure from the vanities of the world, and going to Christ, a treasure of light and Divine prayer secure from robbers, abundance of divine illumination, desire of death, hatred of life, and flight from the body." And then he adds that "a perfect man is so holy, and so pleasing to God, that he may be the ambassador, or the patron and advocate of the world, who is able (in a certain sense) to compel God; the colleague of angels, and is with them initiated into mysteries; a most profound depth of knowledge, a habitation of celestial mysteries, a keeper of the Divine arcana, the health of men, a god over devils, a master of vices, an emperor of the body."

Go, sell, &c. You will ask, Why is poverty the appropriate way and instrument of evangelical perfection? Bonaventura answers (in Apol. Pauperum), because cupidity is the root of all evils. Cupidity, therefore, is the foundation of the city of Babylon. For of it are born ambition, gluttony, and the rest of the vices. This cupidity Christ cuts down by poverty, and takes away riches, honours, delights, which are the food and fuel of all vices. For delicacies make the mind effeminate, and to become women rather than men. A manly strength abhors delicacies. 2. Poverty begets humility, which is the foundation of sanctity. Whence S. Francis, says Bonaventura, being asked by his disciples what virtue would most commend us to Christ the Lord, and make us pleasing to Him, replied (according to his wont): Poverty; for it is the way of salvation, the fount of humility, the root of perfection, and from it there spring many fruits, although they be hidden and known to but few. 3. One who is poor in spirit, since he has no other cares, gives himself wholly up to gathering virtues, as a bee to gathering honey. Thus S. Anthony, being free from the desire of riches, had an insatiable desire of virtues; and so from one man he learned patience, from another abstinence, from another constancy, prayer, and so on. Hence the first poor religious were called Ascetics, that is, exercisers; because they were wholly occupied in taming anger, gluttony and other passions, and in the practice of arduous and heroic virtues. Whence some of them were accustomed to take food only once in two days, others only once in three. Others scarcely slept at all, like those who lived in the monastery of the Acemetæi.e., of those who keep vigil without sleeping. 4. Because perfection consists in the love of God and our neighbour; and to this poverty directs us. For it puts an end to meum and tuum, from whence all the strifes and wars arise among neighbours, says S. Chrysostom. The same removes the mind away from all care and love of earthly things, and fixes it wholly upon God. For what the Apostle says concerning a married man (1Co_7:33), applies also to a rich man: "He that is married cares for the things of the world, how he may please his wife," and is divided. For the rich man is divided. He divides his cares and his thoughts between God and Mammon. Poverty, therefore, makes a man superior to the world and the flesh, like an angel conversing with angels, breathing after Heaven. And such a one fulfils the words of the Apostle, "Seek those things which are above, not the things that are upon the earth," that he may place his whole mind and love upon God, and may be made with Him, as it were, one spirit. Perfection, therefore, consisteth in thisthat the mind be altogether abstracted from transitory things, and fixed on what is good and eternal; that is, on God, for which poverty affords an opportunity.

You will say, for this it is sufficient to leave all things in affection, which was what Abraham did, not in act. I answer with S. Jerome against Vigilantius. That is one grade of poverty, and a lower one. For the highest is to relinquish all things in reality, both because such a one gives all, that is to say both intention and its effect, as also because it is not possible wholly to relinquish a thing in intention, without carrying the intention into effect. For like a person lying in a bed, or sitting in a chair, if any one should secretly bind him to the chair he does not know that he is bound, until he gets up: so those who possess riches have their affection hidden, by which they are bound to them, and do not perceive it until they lose them or leave them. Thus S. Gregory records (Epist. ante lib. Moral.) how he was deceived by the world. "There was opened to me even then that I should seek for the eternal love, but persistent habit had prevailed so that I should not change my outward life."

Go, sell what thou hast. From hence the Pelagians taught that no rich man can be saved, unless he sell his property, and give to the poor, and become poor himself. S. Augustine writes against this view (Epist. 89. ad Hilar.), teaching that this is a counsel not a precept. Whence Pelagius was compelled to retract this error of his, as S. Augustine testifies (Epist. ad Paulin.).

There are three tracts which have been recently printed, bearing the name of Pope S. Sixtus. The first is concerning riches, in which the writer would prove from this passage that a believer cannot be saved unless he relinquish them, and become poor. The second is concerning works of faith, in which he teaches that they are necessary to salvation, but that they are works of free will, not of the grace of God. The third concerning chastity, that it is a work of free will, not the gift of God. From all this it is plain that the author of this work is not S. Sixtus, but some Pelagian, as the Louvain doctors and others have rightly perceived.

Sell that thou last, and give to the poor: Mark and Luke add, all things whatsoever thou hast. By these words is refuted the error of Vigilantius and Calvin, who teach that it is better and more perfect to keep one's riches, and use them in moderation, and give to the poor according as opportunity serves, than to relinquish them all at once. S. Jerome confutes this error, (lib. cont. Vigilant.). For as S. Ambrose says, "It is better to give the tree with its fruit than to give the fruit only." Again, the ascetic, who gives part of his wealth to the poor, and keeps part for himself, is neither fish nor flesh: he neither renounces the world, nor is he a secular. He is a sort of amphibious animal. Whence S. Basil said to one who took up the religious life, but reserved certain things for himself, "Thou hast spoilt a senator, and not made a monk." Such a person does not wholly trust in God, but partly in God, and partly in the riches which he keeps for himself. Whence he is not really and entirely poor in spirit, nor does he free himself from the care, distraction and temptation, which are wont to accompany riches. Wherefore S. Anthony commanded a certain person who wished to renounce the world after this sort, that he might reserve something for himself against a time of necessity, to place upon his naked body some pieces of flesh which he had bought. When he had done this, the dogs and birds, which came to snatch at the flesh, lacerated his body all over. Then S. Anthony said, "Thus shall they who do not renounce all things be torn by the devils." (See Rufinus, in The Lives of the Fathers, lib. 3, n. 68.) Wherefore S. Hilarion, as S. Jerome testifies in his Life, rejected money offered him to distribute among the poor by Orion, out of whom he had cast a legion of devils, and said, "To many the name of poverty is an occasion of covetousness: but mercy has no art. No one spends better than he who reserves nothing for himself." For as S. Leo wisely says about a like matter (Serm. 12, de Quadrages.), "Through lawful use we pass on to immoderate excess, when from care of the health there creeps in the delectation of pleasure; and the desire of what is sufficient for nature does not satisfy." S. Gregory gives the reason à priori (Hom. 20, in Ezech.), "When any one vows something that is his to God, and something does not vow, that is called sacrifice. But when a man vows all that he has, all that he lives, all that he knows, to Almighty God, then it is a holocaust. For there are some who as yet are retained in mind in this world, and who afford help to the poor from their possessions, and hasten to succour the oppressed. These in the good which they do, offer sacrifices, because of their actions they offer something to God, and keep something for themselves. And there are some who reserve nothing, for themselves, but immolate senses, life, tongue, and the substance which they have received to Almighty God. What do these do but offer a holocaust, yea rather are made a holocaust?"

To the poor: Christ does not say, Give to your relations, or rich friends, as Remigius observes. For this is an act of natural love, by which you do not cast away your riches, but deliver them to those who belong to you, to be kept. Wherefore in this way you do not leave the world, but rather immerse yourself further in it. You must make an exception, when your relations according to their position are in need of your riches; for then, they are reckoned poor in their own station. But give to the poor, from whom you expect nothing in return, but from God only. Therefore this is a pure act of charity and poverty, and renunciation of wealth. Origen adds, he who gives his goods to the poor is assisted by their prayers.

And thou shall have treasure, &c. By the word treasure, says Chrysostom, "the abundance and the permanence of the recompense are shown." And S. Hilary says, "By the casting away of earthly riches heavenly wealth is purchased." Beautifully does S. Augustine observe (Serm, 28, de Verb. Apost.), "Great is the happiness of Christians, to whom it is given, to make poverty the price of the kingdom of Heaven. Let not thy poverty displease thee. Nothing richer can be found than it is. Would you know how wealthy it is? It purchases Heaven. By what treasures could be conferred what we see granted to poverty? That a rich man should come to the kingdom of Heaven with his possessions may not be: but he may get there by despising them." Sell clay therefore, and buy Heaven: give a penny and procure a treasure.

And come follow Me: journeying in poverty, and preaching the kingdom of God. "For many," says S. Jerome, "even when they leave their riches do not follow the Lord. Neither does this suffice for perfection, unless after despising riches, they follow the Saviour; that is, leave evil and do good. For the world is more easily set at nought than the will. Therefore do the words follow, Come and follow Me. Again, Follow Me implies the union of an active with a contemplative life. There is a threefold sort of holy life. The first and lowest is the active life. The second is the contemplative. The third and most perfect is the union of action with contemplation, that what we derive from God by contemplation, we s

21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. 23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. 28 But the same servant went out, and found one of his fellow-servants, which owed him a hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29 And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he should pay the debt. 31 So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33 Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? 34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. 35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

This part of the discourse concerning offences is certainly to be understood of personal wrongs, which is in our power to forgive. Now observe,

I. Peter's question concerning this matter ( v. 21 ); Lord, how oft shall my brother trespass against me, and I forgive him? Will it suffice to do it seven times?

1. He takes it for granted that he must forgive; Christ had before taught his disciples this lesson ( ch. vi. 14, 15 ), and Peter has not forgotten it. He knows that he must not only not bear a grudge against his brother, or meditate revenge, but be as good a friend as ever, and forget the injury.

2. He thinks it is a great matter to forgive till seven times; he means not seven times a day, as Christ said ( Luke xvii. 4 ), but seven times in his life; supposing that if a man had any way abused him seven times, though he were ever so desirous to be reconciled, he might then abandon his society, and have no more to do with him. Perhaps Peter had an eye to Prov. xxiv. 16 . A just man falleth seven times; or to the mention of three transgressions, and four, which God would no more pass by, Amos ii. 1 . Note, There is a proneness in our corrupt nature to stint ourselves in that which is good, and to be afraid of doing too much in religion, particularly of forgiving too much, though we have so much forgiven us.

II. Christ's direct answer to Peter's question; I say not unto thee, Until seven times (he never intended to set up any such bounds), but, Until seventy times seven; a certain number for an indefinite one, but a great one. Note, It does not look well for us to keep count of the offences done against us by our brethren. There is something of ill-nature in scoring up the injuries we forgive, as if we would allow ourselves to be revenged when the measure is full. God keeps an account ( Deut. xxxii. 34 ), because he is the Judge, and vengeance is his; but we must not, lest we be found stepping into his throne. It is necessary to the preservation of peace, both within and without, to pass by injuries, without reckoning how often; to forgive, and forget. God multiplies his pardons, and so should we, Ps. lxxvii. 38 , 40 . It intimates that we should make it our constant practice to forgive injuries, and should accustom ourselves to it till it becomes habitual.

III. A further discourse of our Saviour's, by way of parable, to show the necessity of forgiving the injuries that are done to us. Parables are of use, not only for the pressing of Christian duties; for they make and leave an impression. The parable is a comment upon the fifth petition of the Lord's prayer, Forgive us our trespasses, as we forgive them that trespass against us. Those, and those only, may expect to be forgiven of God, who forgive their brethren. The parable represents the kingdom of heaven, that is, the church, and the administration of the gospel dispensation in it. The church is God's family, it is his court; there he dwells, there he rules. God is our master; his servants we are, at least in profession and obligation. In general, the parable intimates how much provocation God has from his family on earth, and how untoward his servants are.

There are three things in the parable.

1. The master's wonderful clemency to his servant who was indebted to him; he forgave him ten thousand talents, out of pure compassion to him, v. 23-27 . Where observe,

(1.) Every sin we commit is a debt to God; not like a debt to an equal, contracted by buying or borrowing, but to a superior; like a debt to a prince when a recognizance is forfeited, or a penalty incurred by a breech of the law or a breach of the peace; like the debt of a servant to his master, by withholding his service, wasting his lord's goods, breaking his indentures, and incurring the penalty. We are all debtors; we owe satisfaction, and are liable to the process of the law.

(2.) There is an account kept of these debts, and we must shortly be reckoned with for them. This king would take account of his servants. God now reckons with us by our own consciences; conscience is an auditor for God in the soul, to call us to account, and to account with us. One of the first questions that an awakened Christian asks, is, How much owest thou unto my Lord? And unless it be bribed, it will tell the truth, and not write fifty for a hundred. There is another day of reckoning coming, when these accounts will be called over, and either passed or disallowed, and nothing but the blood of Christ will balance the account.

(3.) The debt of sin is a very great debt; and some are more in debt, by reason of sin, than others. When he began to reckon, one of the first defaulters appeared to owe ten thousand talents. There is no evading the enquiries of divine justice; your sin will be sure to find you out. The debt was ten thousand talents, a vast sum, amounting by computation to one million eight hundred and seventy-five thousand pounds sterling; a king's ransom or a kingdom's subsidy, more likely than a servant's debt; see what our sins are, [1.] For the heinousness of their nature; they are talents, the greatest denomination that ever was used in the account of money or weight. Every sin is the load of a talent, a talent of lead, this is wickedness, Zec. v. 7, 8 . The trusts committed to us, as stewards of the grace of God, are each of them a talent ( ch. xxv. 15 ), a talent of gold, and for every one of them buried, much more for every one of them wasted, we are a talent in debt, and this raises the account. [2.] For the vastness of their number; they are ten thousand, a myriad, more than the hairs on our head, Ps. xl. 12 . Who can understand the number of his errors, or tell how oft he offends? Ps. xix. 12 .

(4.) The debt of sin is so great, that we are not able to pay it; He had not to pay. Sinners are insolvent debtors; the scripture, which concludes all under sin, is a statute of bankruptcy against us all. Silver and gold would not pay our debt, Ps. xlix. 6, 7 . Sacrifice and offering would not do it; our good works are but God's work in us, and cannot make satisfaction; we are without strength, and cannot help ourselves.

(5.) If God should deal with us in strict justice; we should be condemned as insolvent debtors, and God might exact the debt by glorifying himself in our utter ruin. Justice demands satisfaction, Currat, lex—Let the sentence of the law be executed. The servant had contracted this debt by his wastefulness and wilfulness, and therefore might justly be left to lie by it. His lord commanded him to be sold, as a bond-slave into the galleys, sold to grind in the prison-house; his wife and children to be sold, and all that he had, and payment to be made. See here what every sin deserves; this is the wages of sin. [1.] To be sold. Those that sell themselves to work wickedness, must be sold, to make satisfaction. Captives to sin are captives to wrath. He that is sold for a bond-slave is deprived of all his comforts, and has nothing left him but his life, that he may be sensible of his miseries; which is the case of damned sinners. [2.] Thus he would have payment to be made, that is, something done towards it; though it is impossible that the sale of one so worthless should amount to the payment of so great a debt. By the damnation of sinners divine justice will be to eternity in the satisfying, but never satisfied.

(6.) Convinced sinners cannot but humble themselves before God, and pray for mercy. The servant, under this charge, and this doom, fell down at the feet of his royal master, and worshipped him; or, as some copies read it, he besought him; his address was very submissive and very importunate; Have patience with me, and I will pay thee all, v. 26 . The servant knew before that he was so much in debt, and yet was under no concern about it, till he was called to an account. Sinners are commonly careless about the pardon of their sins, till they come under the arrests of some awakening word, some startling providence, or approaching death, and then, Wherewith shall I come before the Lord? Mic. vi. 6 . How easily, how quickly, can God bring the proudest sinner to his feet; Ahab to his sackcloth, Manasseh to his prayers, Pharaoh to his confessions, Judas to his restitution, Simon Magus to his supplication, Belshazzar and Felix to their tremblings. The stoutest heart will fail, when God sets the sins in order before it. This servant doth not deny the debt, nor seek evasions, nor go about to abscond.

But, [1.] He begs time; Have patience with me. Patience and forbearance are a great favour, but it is folly to think that these alone will save us; reprieves are not pardons. Many are borne with, who are not thereby brought to repentance ( Rom. ii. 4 ), and then their being borne with does them no kindness.

[2.] He promises payment; Have patience awhile, and I will pay thee all. Note, It is the folly of many who are under convictions of sin, to imagine that they can make God satisfaction for the wrong they have done him; as those who, like a compounding bankrupt, would discharge the debt, by giving their first-born for their transgressions ( Mic. vi. 7 ), who go about to establish their own righteousness, Rom. x. 3 . He that had nothing to pay with ( v. 25 ) fancied he could pay all. See how close pride sticks, even to awakened sinners; they are convinced, but not humbled.

(7.) The God of infinite mercy is very ready, out of pure compassion, to forgive the sins of those that humble themselves before him ( v. 27 ); The lord of that servant, when he might justly have ruined him, mercifully released him; and, since he could not be satisfied by the payment of the debt, he would be glorified by the pardon of it. The servant's prayer was, Have patience with me; the master's grant is a discharge in full. Note, [1.] The pardon of sin is owing to the mercy of God, to his tender mercy ( Luke i. 77, 78 ); He was moved with compassion. God's reasons of mercy are fetched from within himself; he has mercy because he will have mercy. God looked with pity on mankind in general, because miserable, and sent his Son to be a Surety for them; he looks with pity on particular penitents, because sensible of their misery (their hearts broken and contrite), and accepts them in the Beloved. [2.] There is forgiveness with God for the greatest sins, if they be repented of. Though the debt was vastly great, he forgave it all, v. 32 . Though our sins be very numerous and very heinous, yet, upon gospel terms, they may be pardoned. [3.] The forgiving of the debt is the loosing of the debtor; He loosed him. The obligation is cancelled, the judgment vacated; we never walk at liberty till our sins are forgiven. But observe, Though he discharged him from the penalty as a debtor, he did not discharge him from his duty as a servant. The pardon of sin doth not slacken, but strengthen, our obligations to obedience; and we must reckon it a favour that God is pleased to continue such wasteful servants as we have been in such a gainful service as his is, and should therefore deliver us, that we might serve him, Luke i. 74 . I am thy servant, for thou hast loosed my bonds.

2. The servant's unreasonable severity toward his fellow-servant, notwithstanding his lord's clemency toward him, v. 28-30 . This represents the sin of those who, though they are not unjust in demanding that which is their own, yet are rigorous and unmerciful in demanding that which is their own, to the utmost of right, which sometimes proves a real wrong. Summum jus summa injuria—Push a claim to an extremity, and it becomes a wrong. To exact satisfaction for debts of injury, which tends neither to reparation nor to the public good, but purely for revenge, though the law may allow it, in terrorem—in order to strike terror, and for the hardness of men's hearts, yet savours not of a Christian spirit. To sue for money-debts, when the debtor cannot possibly pay them, and so let him perish in prison, argues a greater love of money, and a less love of our neighbour, than we ought to have, Neh. v. 7 .

See here, (1.) How small the debt was, how very small, compared with the ten thousand talents which his lord forgave him; He owed him a hundred pence, about three pounds and half a crown of our money. Note, Offences done to men are nothing to those which are committed against God. Dishonours done to a man like ourselves are but as peace, motes, gnats; but dishonours done to God are as talents, beams, camels. Not that therefore we may make light of wronging our neighbour, for that is also a sin against God; but therefore we should make light of our neighbour's wronging us, and not aggravate it, or study revenge. David was unconcerned as the indignities done to him; I, as a deaf man, heard not; but laid much to heart the sins committed against God; for them, rivers of tears ran down his eyes.

(2.) How severe the demand was; He laid hands on him, and took him by the throat. Proud and angry men think, if the matter of their demand be just, that will bear them out, though the manner of it be ever so cruel and unmerciful; but it will not hold. What needed all this violence? The debt might have been demanded without taking the debtor by the throat; without sending for a writ, or setting the bailiff upon him. How lordly is this man's carriage, and yet how base and servile is his spirit! If he had been himself going to prison for his debt to his lord, his occasions would have been so pressing, that he might have had some pretence for going to this extremity in requiring his own; but frequently pride and malice prevail more to make men severe than the most urgent necessity would do.

(3.) How submissive the debtor was; His fellow servant, though his equal, yet knowing how much he lay at his mercy, fell down at his feet, and humbled himself to him for this trifling debt, as much as he did to his lord for that great debt; for the borrower is servant to the lender, Prov. xxii. 7 . Note, Those who cannot pay their debts ought to be very respectful to their creditors, and not only give them good words, but do them all the good offices they possibly can: they must not be angry at those who claim their own, nor speak ill of them for it, no, not though they do it in a rigorous manner, but in that case leave it to God to plead their cause. The poor man's request is, Have patience with me; he honestly confesses the debt, and puts not his creditor to the charge of proving it, only begs time. Note, Forbearance, though it be no acquittance, is sometimes a piece of needful and laudable charity. As we must not be hard, so we must not be hasty, in our demands, but think how long God bears with us.

(4.) How implacable and furious the creditor was ( v. 30 ); He would not have patience with him, would not hearken to his fair promise, but without mercy cast him into prison. How insolently did he trample upon one as good as himself, that submitted to him! How cruelly did he use one that had done him no harm, and though it would be no advantage to himself! In this, as in a glass, unmerciful creditors may see their own faces, who take pleasure in nothing more than to swallow up and destroy ( 2 Sam. xx. 19 ), and glory in having their poor debtors' bones.

(5.) How much concerned the rest of the servants were; They were very sorry ( v. 31 ), sorry for the creditor's cruelty, and for the debtor's calamity. Note, The sins and sufferings of our fellow-servants should be a matter of grief and trouble to us. It is sad that any of our brethren should either make themselves beast of prey, by cruelty and barbarity; or be made beasts of slavery, by the inhuman usage of those who have power over them. To see a fellow-servant, either raging like a bear or trampled on like a worm, cannot but occasion great regret to all that have any jealousy for the honour either of their nature or of their religion. See with what eye Solomon looked both upon the tears of the oppressed, and the power of the oppressors, Eccl. iv. 1 .

(6.) How notice of it was brought to the master; They came, and told their lord. They durst not reprove their fellow-servant for it, he was so unreasonable and outrageous ( let a bear robbed of her whelps meet a man, rather than such a fool in his folly ); but they went to their lord, and besought him to appear for the oppressed against the oppressor. Note, That which gives us occasion for sorrow, should give us occasion for prayer. Let our complaints both of the wickedness of the wicked and of the afflictions of the afflicted, be brought to God, and left with him.

3. The master's just resentment of the cruelty his servant was guilty of. If the servants took it so ill, much more would the master, whose compassions are infinitely above ours. Now observe here,

(1.) How he reproved his servant's cruelty ( v. 32, 33 ); O thou wicked servant. Note, Unmercifulness is wickedness, it is great wickedness. [1.] He upbraids him with the mercy he had found with his master; I forgive thee all that debt. Those that will use God's favours, shall never be upbraided with them, but those that abuse them, may expect it, ch. xi. 20 . Consider, It was all that debt, that great debt. Note, The greatness of sin magnifies the riches of pardoning mercy: we should think how much has been forgiven us, Luke vii. 47 . [2.] He thence shows him the obligation he was under to be merciful to his fellow-servant; Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee? Note, It is justly expected, that such as have received mercy, should show mercy. Dat ille veniam facile, cui venia est opus—He who needs forgiveness, easily bestows it. Senec. Agamemn. He shows him, First, That he should have been more compassionate to the distress of his fellow servant, because he had himself experienced the same distress. What we have had the feeling of ourselves, we can the better have the fellow feeling of with our brethren. The Israelites knew the heart of a stranger, for they were strangers; and this servant should have better known the heart of an arrested debtor, than to have been thus hard upon such a one. Secondly, That he should have been more conformable to the example of his master's tenderness, having himself experienced it, so much to his advantage. Note, The comfortable sense of pardoning mercy tends much to the disposing of our hearts to forgive our brethren. It was in the close of the day of atonement that the jubilee trumpet sounded a release of debts ( Lev. xxv. 9 ); for we must have compassion on our brethren, as God has on us.

(2.) How he revoked his pardon and cancelled the acquittance, so that the judgment against him revived ( v. 34 ); He delivered him to the tormentors, till he should pay all that was due unto him. Though the wickedness was very great, his lord laid upon him no other punishment than the payment of his own debt. Note, Those that will not come up to the terms of the gospel need be no more miserable than to be left open to the law, and to let that have its course against them. See how the punishment answers the sin; he that would not forgive shall not be forgiven; He delivered him to the tormentors; the utmost he could do to his fellow servant was but to cast him into prison, but he was himself delivered to the tormentors. Note, The power of God's wrath to ruin us, goes far beyond the utmost extent of any creature's strength and wrath. The reproaches and terrors of his own conscience would be his tormentors, for that is a worm that dies not; devils, the executioners of God's wrath, that are sinners' tempters now, will be their tormentors for ever. He was sent to Bridewell till he should pay all. Note, Our debts to God are never compounded; either all is forgiven or all is exacted; glorified saints in heaven are pardoned all, through Christ's complete satisfaction; damned sinners in hell are paying all, that is, are punished for all. The offence done to God by sin is in point of honour, which cannot be compounded for without such a diminution as the case will by no means admit, and therefore, some way or other, by the sinner or by his surety, it must be satisfied.

Lastly, Here is the application of the whole parable, ( v. 35 ); So likewise shall my heavenly Father do also unto you. The title Christ here gives to God was made use of, v. 19 , in a comfortable promise; It shall be done for them of my Father which is in heaven; here it is made use of in a terrible threatening. If God's governing be fatherly, it follows thence, that it is righteous, but it does not therefore follow that it is not rigorous, or that under his government we must not be kept in awe by the fear of the divine wrath. When we pray to God as our Father in heaven, we are taught to ask for the forgiveness of sins, as we forgive our debtors. Observe here,

1. The duty of forgiving; we must from our hearts forgive. Note, We do not forgive our offending brother aright, nor acceptably, if we do not forgive from the heart; for that is it that God looks at. No malice must be harboured there, nor ill will to any person, one or another; no projects of revenge must be hatched there, nor desires of it, as there are in many who outwardly appear peaceable and reconciled. Yet this is not enough; we must from the heart desire and seek the welfare even of those that have offended us.

2. The danger of not forgiving; So shall your heavenly Father do. (1.) This is not intended to teach us that God reverses his pardons to any, but that he denies them to those that are unqualified for them, according to the tenour of the gospel; though having seemed to be humbled, like Ahab, they thought themselves, and others thought them, in a pardoned state, and they made bold with the comfort of it. Intimations enough we have in scripture of the forfeiture of pardons, for caution to the presumptuous; and yet we have security enough of the continuance of them, for comfort to those that are sincere, but timorous; that the one may fear, and the other may hope. Those that do not forgive their brother's trespasses, did never truly repent of their own, nor ever truly believe the gospel; and therefore that which is taken away is only what they seemed to have, Luke viii. 18 . (2.) This is intended to teach us, that they shall have judgment without mercy, that have showed no mercy, Jam. ii. 13 . It is indispensably necessary to pardon and peace, that we not only do justly, but love mercy. It is an essential part of that religion which is pure and undefiled before God and the Father, of that wisdom from above, which is gentle, and easy to be entreated. Look how they will answer it another day, who, though they bear the Christian name, persist in the most rigorous and unmerciful treatment of their brethren, as if the strictest laws of Christ might be dispensed with for the gratifying of their unbridled passions; and so they curse themselves every time they say the Lord's prayer.

1 And it came to pass, that when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea beyond Jordan; 2 And great multitudes followed him; and he healed them there.

We have here an account of Christ's removal. Observe,

1. He left Galilee. There he had been brought up, and had spent the greatest part of his life in that remote despicable part of the country; it was only upon occasion of the feasts, that he came up to Jerusalem, and manifested himself there; and, we may suppose, that, having no constant residence there when he did come, his preaching and miracles were the more observable and acceptable. But it was an instance of his humiliation, and in this, as in other things, he appeared in a mean state, that he would go under the character of a Galilean, a north-countryman, the least polite and refined part of the nation. Most of Christ's sermons hitherto had been preached, and most of his miracles wrought, in Galilee; but now, having finished these sayings, he departed from Galilee, and it was his final farewell; for (unless his passing through the midst of Samaria and Galilee, Luke xvii. 11 , was after this, which yet was but a visit in transitu—as he passed through the country ) he never came to Galilee again till after his resurrection, which makes this transition very remarkable. Christ did not take his leave of Galilee till he had done his work there, and then he departed thence. Note, As Christ's faithful ministers are not taken out of the world, so they are not removed from any place, till they have finished their testimony in that place, Rev. xi. 7 . This is very comfortable to those that follow not their own humours, but God's providence, in their removals, that their sayings shall be finished before they depart. And who would desire to continue any where longer than he has work to do for God there?

2. He came into the coasts of Judea, beyond Jordan, that they might have their day of visitation as well as Galilee, for they also belonged to the lost sheep of the house of Israel. But still Christ kept to those parts of Canaan that lay towards other nations: Galilee is called Galilee of the Gentiles; and the Syrians dwelt beyond Jordan. Thus Christ intimated, that, while he kept within the confines of the Jewish nation, he had his eye upon the Gentiles, and his gospel was aiming and coming toward them.

21. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him?-- In the recent dispute, Peter had probably been an object of special envy, and his forwardness in continually answering for all the rest would likely be cast up to him--and if so, probably by Judas--notwithstanding his Master's commendations. And as such insinuations were perhaps made once and again, he wished to know how often and how long he was to stand it.

till seven times?-- This being the sacred and complete number, perhaps his meaning was, Is there to be a limit at which the needful forbearance will be full?

22. Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven-- that is, so long as it shall be needed and sought: you are never to come to the point of refusing forgiveness sincerely asked. (See on Lu 17:3 , 4 ).

23. Therefore-- "with reference to this matter."

is the kingdom of heaven likened unto a certain king, which would take account of his servants-- or, would scrutinize the accounts of his revenue collectors.

24. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents-- If Attic talents are here meant, 10,000 of them would amount to above a million and a half sterling; if Jewish talents, to a much larger sum.

25. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made-- (See 2Ki 4:1 ; Ne 5:8 ; Le 25:39 ).

26. The servant therefore fell down, and worshipped him-- or did humble obeisance to him.

saying, Lord, have patience with me, and I will pay thee all-- This was just an acknowledgment of the justice of the claim made against him, and a piteous imploration of mercy.

27. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt-- Payment being hopeless, the master is first moved with compassion; next, liberates his debtor from prison; and then cancels the debt freely.

28. But the same servant went out, and found one of his fellow servants-- Mark the difference here. The first case is that of master and servant; in this case, both are on a footing of equality. (See Mt 18:33 , below.)

which owed him an hundred pence-- If Jewish money is intended, this debt was to the other less than one to a million.

and he laid hands on him, and took him by the throat-- he seized and throttled him.

saying, Pay me that thou owest-- Mark the mercilessness even of the tone.

29. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all-- The same attitude, and the same words which drew compassion from his master, are here employed towards himself by his fellow servant.

30. And he would not; but went and cast him into prison, till he should pay the debt, &c.-- Jesus here vividly conveys the intolerable injustice and impudence which even the servants saw in this act on the part of one so recently laid under the heaviest obligation to their common master.

32-33. Then his lord, after that he had called him, said unto him, O thou wicked servant, &c.-- Before bringing down his vengeance upon him, he calmly points out to him how shamefully unreasonable and heartless his conduct was; which would give the punishment inflicted on him a double sting.

34. And his lord was wroth, and delivered him to the tormentors-- more than jailers; denoting the severity of the treatment which he thought such a case demanded.

till he should pay all that was due unto him.

35. So likewise-- in this spirit, or on this principle.

Farewell to Galilee ( Mt 19:1 , 2).

1. And it came to pass, that when Jesus had finished these sayings, he departed from Galilee-- This marks a very solemn period in our Lord's public ministry. So slightly is it touched here, and in the corresponding passage of Mark ( Mr 10:1 ), that few readers probably note it as the Redeemer's Farewell to Galilee, which however it was. See on the sublime statement of Luke ( Lu 9:51 ), which relates to the same transition stage in the progress of our Lord's work.

and came into the coasts-- or, boundaries

of Judea beyond Jordan-- that is, to the further, or east side of the Jordan, into Perea, the dominions of Herod Antipas. But though one might conclude from our Evangelist that our Lord went straight from the one region to the other, we know from the other Gospels that a considerable time elapsed between the departure from the one and the arrival at the other, during which many of the most important events in our Lord's public life occurred--probably a large part of what is recorded in Lu 9:51 , onward to Lu 18:15 , and part of Joh 7:2-11:54.