Monday of the 30th week in Ordinary Time

Covetousness.[1] The Latin word is generally taken for a coveting or immoderate desire of money and riches. St. Jerome and others observe, that the Greek word in this an divers other places in the New Testament may signify any unsatiable desire, or the lusts of sensual pleasures; and on this account, St. Jerome thinks that it is here joined with fornication and uncleanness. But St. John Chrysostom in the last chapter, (ver. 19. hom. xiii. and on this chap. ver. 3.) shews that by the Greek word is understood avarice, or an immoderate desire of riches, when he tells (hom. xviii) that this sin is condemned by those words of Christ, Luke xvi. 13. You cannot serve God and mammon. (Witham)

and 5. Covetousness, avaritia, Greek: pleonexia. See St. Jerome on these verses, who expounds it of an insatiable lust, as to the sins of uncleanness and impurity. (p. 380.) But see also St. John Chrysostom who, by Greek: pleonexia, (Chap. iv. 19.) expounds, an immoderate desire of riches: Greek: chrematon om. ig. (p. 829.) And here, hom. xvii. p. 847, Greek: o gar auto chrematon eromen, kai somaton. And hom. xviii, on the fifth verse, he expounds the word, Greek: pleonektes, os estin eidololatres, qui est idolatra, of him who is, properly speaking, an avaricious man; who adores mammon, or riches, who takes pains to leave an inheritance to others, and deprives himself of it, &c. (p. 853.) Greek: chruso douleuontes, 851.

Nor obscenity.[2] What is here meant by this word, St. John Chrysostom tells us at large in the moral exhortation after his 17th homily; to wit, jests with immodest suggestions or a double meaning, and raillery or buffoonery against the rules of good conversation, scarce made use of by any but by men of low condition and a mean genius, which is not to the purpose of a Christian, who must give an account to God of all his words. (Witham)

Scurrilitas, quæ ad rem non pertinet, Greek: eutrapelia ta oukanekonta. St. John Chrysostom, Greek: log. ig. p. 848 and 849, describes the vice of Greek: eutrapelia in these words: Greek: entha aichrotes, ekei e eutrapelia....e eutrapelia malaken poiei psuchen, &c. ...porro touto christianou, to komodein....ei kalon to pragma, ti tois mimois aphietai; ...parasiton to pragma, mimon, orcheston, gunaikon, pornon, porro psuches eleutheras, porro eugenous....ei tis aichros, outos kai eutrapelos. Where there is filthiness, there is eutrapelia. It is this that makes the mind effeminate....Far be it from a Christian to play the comedian. If this were commendable, why is it left to buffoons? It is the business of flattering hangers-on, or trencher friends, of fools in a play, of debauched women, but far be it from persons of a higher rank, well born, and of good breeding. If any man be void of honour, void of shame, such a one is given to eutrapelia. A man will scarce find it worth his while to consult the Latin translation in Fronto-Ducæus, which in this and many other places is far from being exact. I know that Aristotle, (lib. iv. de moribus. chap. 14, p. 42. Ed. Aurel. Allobrog.) and St. Thomas Aquinas, the doctor of the schools, (lib. ii. Q. 60. a. 5. and 22.; Q. 168. a. 2.) takes eutrapelia in a different sense, when it is a facetious innocent way of jesting, containing rather instructive admonitions; and so, St. Thomas Aquinas tells us, it may be reckoned among the moral virtues; but then, even as Aristotle tells us, it must be without all words of immodesty and buffoonery, which is against good manners: otherwise it degenerates into scurrility.

Nor covetous person, which is a serving of idols. It is clear enough by the Greek that the covetous man is called an idolater, whose idol in mammon; though it may be also said of other sinners, that the vices they are addicted to are their idols. (Witham)

The apostle here puts them in mind of the general judgment, when the angel of God will, on account of their crimes of avarice, fornication, &c. fall on the children of unbelief; by which are meant the wicked. He had before assured them that the perpetrators of such crimes would be excluded from the kingdom of heaven; and now he moreover informs them, that the severest punishments will be inflicted on such wicked persons. (Estius)

Be ye not, therefore, partakers with them: do not imitate their wickedness, or the wrath of the Almighty will likewise fall on you. (Estius)

By darkness is here meant the state of infidelity into which they had been plunged so far as to adore stones as God, and committed without remorse the above-mentioned grievous sins. But delivered by Christ from this darkness, they have become light in the Lord, shining in faith and justice. (Estius)

17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, 18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: 19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. 20 But ye have not so learned Christ; 21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: 22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 23 And be renewed in the spirit of your mind; 24 And that ye put on the new man, which after God is created in righteousness and true holiness. 25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. 26 Be ye angry, and sin not: let not the sun go down upon your wrath: 27 Neither give place to the devil. 28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. 29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. 31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: 32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

The apostle having gone through his exhortation to mutual love, unity, and concord, in the foregoing verses , there follows in these an exhortation to Christian purity and holiness of heart and life, and that both more general ( v. 17-24 ) and in several particular instances, v. 25-32 . This is solemnly introduced: " This I say therefore, and testify in the Lord; that is, seeing the matter is as above described, seeing you are members of Christ's body and partakers of such gifts, this I urge upon your consciences, and bear witness to as your duty in the Lord's name, and by virtue of the authority I have derived from him." Consider,

I. The more general exhortation to purity and holiness of heart and life.

1. It begins thus, " That you henceforth walk not as other Gentiles walk —that for the time to come you do not live, and behave yourselves, as ignorant and unconverted heathens do, who are wholly guided by an understanding employed about vain things, their idols and their worldly possessions, things which are no way profitable to their souls, and which will deceive their expectations." Converted Gentiles must not live as unconverted Gentiles do. Though they live among them, they must not live like them. Here,

(1.) The apostle takes occasion to describe the wickedness of the Gentile world, out of which regenerate Christians were snatched as brands out of the burning. [1.] Their understandings were darkened, v. 18 . They were void of all saving knowledge; yea, ignorant of many things concerning God which the light of nature might have taught them. They sat in darkness, and they loved it rather than light: and by their ignorance they were alienated from the life of God. They were estranged from, and had a dislike and aversion to, a life of holiness, which is not only that way of life which God requires and approves, and by which we live to him, but which resembles God himself, in his purity, righteousness, truth, and goodness. Their wilful ignorance was the cause of their estrangement from this life of God, which begins in light and knowledge. Gross and affected ignorance is destructive to religion and godliness. And what was the cause of their being thus ignorant? It was because of the blindness or the hardness of their heart. It was not because God did not make himself known to them by his works, but because they would not admit the instructive rays of the divine light. They were ignorant because they would be so. Their ignorance proceeded from their obstinacy and the hardness of their hearts, their resisting the light and rejecting all the means of illumination and knowledge. [2.] Their consciences were debauched and seared: Who being past feeling, v. 19 . They had no sense of their sin, nor of the misery and danger of their case by means of it; whereupon they gave themselves over unto lasciviousness. They indulged themselves in their filthy lusts; and, yielding themselves up to the dominion of these, they became the slaves and drudges of sin and the devil, working all uncleanness with greediness. They made it their common practice to commit all sorts of uncleanness, and even the most unnatural and monstrous sins, and that with insatiable desires. Observe, When men's consciences are once seared, there are no bounds to their sins. When they set their hearts upon the gratification of their lusts, what can be expected but the most abominable sensuality and lewdness, and that their horrid enormities will abound? This was the character of the Gentiles; but,

(2.) These Christians must distinguish themselves from such Gentiles: You have not so learned Christ, v. 20 . It may be read, But you not so; you have learned Christ. Those who have learned Christ are saved from the darkness and defilement which others lie under; and, as they know more, they are obliged to live in a better manner than others. It is a good argument against sin that we have not so learned Christ. Learn Christ! Is Christ a book, a lesson, a way, a trade? The meaning is, "You have not so learned Christianity—the doctrines of Christ and the rules of life prescribed by him. Not so as to do as others do. If so be, or since, that you have heard him ( v. 21 ), have heard his doctrine preached by us, and have been taught by him, inwardly and effectually, by his Spirit." Christ is the lesson; we must learn Christ: and Christ is the teacher; we are taught by him. As the truth is in Jesus. This may be understood two ways: either, "You have been taught the real truth, as held forth by Christ himself, both in his doctrine and in his life." Or thus, "The truth has made such an impression on your hearts, in your measure, as it did upon the heart of Jesus." The truth of Christ then appears in its beauty and power, when it appears as in Jesus.

2. Another branch of the general exhortation follows in those words, That you put off, concerning the former conversation, the old man, &c., v. 22-24 . "This is a great part of the doctrine which has been taught you, and which you have learned." Here the apostle expresses himself in metaphors taken from garments. The principles, habits, and dispositions of the soul must be changed, before there can be a saving change of the life. There must be sanctification, which consists of these two things:— (1.) The old man must be put off. The corrupt nature is called a man, because, like the human body, it consists of divers parts, mutually supporting and strengthening one another. It is the old man, as old Adam, from whom we derive it. It is bred in the bone, and we brought it into the world with us. It is subtle as the old man; but in all God's saints decaying and withering as an old man, and ready to pass away. It is said to be corrupt; for sin in the soul is the corruption of its faculties: and, where it is not mortified, it grows daily worse and worse, and so tends to destruction. According to the deceitful lusts. Sinful inclinations and desires are deceitful lusts: they promise men happiness, but render them more miserable, and if not subdued and mortified betray them into destruction. These therefore must be put off as an old garment that we should be ashamed to be seen in: they must be subdued and mortified. These lusts prevailed against them in their former conversation, that is, during their state of unregeneracy and heathenism. (2.) The new man must be put on. It is not enough to shake off corrupt principles, but we must be actuated by gracious ones. We must embrace them, espouse them, and get them written on our hearts: it is not enough to cease to do evil, but we must learn to do well. " Be renewed in the spirit of your mind ( v. 23 ); that is, use the proper and prescribed means in order to have the mind, which is a spirit, renewed more and more." And that you put on the new man, v. 24 . By the new man is meant the new nature, the new creature, which is actuated by a new principle, even regenerating grace, enabling a man to lead a new life, that life of righteousness and holiness which Christianity requires. This new man is created, or produced out of confusion and emptiness, by God's almighty power, whose workmanship it is, truly excellent and beautiful. After God, in imitation of him, and in conformity to that grand exemplar and pattern. The loss of God's image upon the soul was both the sinfulness and misery of man's fallen state; and that resemblance which it bears to God is the beauty, the glory, and the happiness, of the new creature. In righteousness towards men, including all the duties of the second table; and in holiness towards God, signifying a sincere obedience to the commands of the first table; true holiness in opposition to the outward and ceremonial holiness of the Jews. We are said to put on this new man when, in the use of all God's appointed means, we are endeavouring after this divine nature, this new creature. This is the more general exhortation to purity and holiness of heart and life.

II. The apostle proceeds to some things more particular. Because generals are not so apt to affect, we are told what are those particular limbs of the old man that must be mortified, those filthy rags of the old nature that must be put off, and what are the peculiar ornaments of the new man wherewith we should adorn our Christian profession. 1. Take heed of lying, and be ever careful to speak the truth ( v. 25 ): " Wherefore, since you have been so well instructed in your duty, and are under such obligations to discharge it, let it appear, in your future behaviour and conduct, that there is a great and real change wrought in you, particularly by putting away lying. " Of this sin the heathen were very guilty, affirming that a profitable lie was better than a hurtful truth; and therefore the apostle exhorts them to cease from lying, from every thing that is contrary to truth. This is a part of the old man that must be put off; and that branch of the new man that must be put on in opposition to it is speaking the truth in all our converse with others. It is the character of God's people that they are children who will not lie, who dare not lie, who hate and abhor lying. All who have grace make conscience of speaking the truth, and would not tell a deliberate lie for the greatest gain and benefit to themselves. The reason here given for veracity is, We are members one of another. Truth is a debt we owe to one another; and, if we love one another, we shall not deceive nor lie one to another. We belong to the same society or body, which falsehood or lying tends to dissolve; and therefore we should avoid it, and speak truth. Observe, Lying is a very great sin, a peculiar violation of the obligations which Christians are under, and very injurious and hurtful to Christian society. 2. "Take heed of anger and ungoverned passions. Be you angry, and sin not, " v. 26 . This is borrowed from the LXX. translation of Ps. iv. 4 , where we render it, Stand in awe, and sin not. Here is an easy concession; for as such we should consider it, rather than as a command. Be you angry. This we are apt enough to be, God knows: but we find it difficult enough to observe the restriction, and sin not. "If you have a just occasion to be angry at any time, see that it be without sin; and therefore take heed of excess in your anger." If we would be angry and not sin (says one), we must be angry at nothing but sin; and we should be more jealous for the glory of God than for any interest or reputation of our own. One great and common sin in anger is to suffer it to burn into wrath, and then to let it rest; and therefore we are here cautioned against that. "If you have been provoked and have had your spirits greatly discomposed, and if you have bitterly resented any affront that has been offered, before night calm and quiet your spirits, be reconciled to the offender, and let all be well again: Let not the sun go down upon your wrath. If it burn into wrath and bitterness of spirit, O see to it that you suppress it speedily." Observe, Though anger in itself is not sinful, yet there is the upmost danger of its becoming so if it be not carefully watched and speedily suppressed. And therefore, though anger may come into the bosom of a wise man, it rests only in the bosom of fools. Neither give place to the devil, v. 27 . Those who persevere in sinful anger and in wrath let the devil into their hearts, and suffer him to gain upon them, till he bring them to malice, mischievous machinations, &c. " Neither give place to the calumniator, or the false accuser" (so some read the words); that is, "let your ears be deaf to whisperers, talebearers, and slanderers." 3. We are here warned against the sin of stealing, the breach of the eighth commandment, and advised to honest industry and to beneficence: Let his that stole steal no more, v. 28 . It is a caution against all manner of wrong-doing, by force or fraud. "Let those of you who, in the time of your gentilism, have been guilty of this enormity, be no longer guilty of it." But we must not only take heed of the sin, but conscientiously abound in the opposite duty: not only not steal, but rather let him labour, working with his hands the thing that is good. Idleness makes thieves. So Chrysostom, To gar kleptein argias estin .— Stealing is the effect of idleness. Those who will not work, and who are ashamed to beg, expose themselves greatly to temptations to thievery. Men should therefore be diligent and industrious, not in any unlawful way, but in some honest calling: Working the thing which is good. Industry, in some honest way, will keep people out of temptation of doing wrong. But there is another reason why men ought to be industrious, namely, that they may be capable of doing some good, as well as that they may be preserved from temptation: That he may have to give to him that needeth. They must labour not only that they may live themselves, and live honestly, but they may distribute for supplying the wants of others. Observe, Even those who get their living by their labour should be charitable out of their little to those who are disabled for labour. So necessary and incumbent a duty is it to be charitable to the poor that even labourers and servants, and those who have but little for themselves, must cast their mite into the treasury. God must have his dues and the poor are his receivers. Observe further, Those alms that are likely to be acceptable to God must not be the produce of unrighteousness and robbery, but of honesty and industry. God hates robbery for burnt-offerings. 4. We are here warned against corrupt communication; and directed to that which is useful and edifying, v. 29 . Filthy and unclean words and discourse are poisonous and infectious, as putrid rotten meat: they proceed from and prove a great deal of corruption in the heart of the speaker, and tend to corrupt the minds and manners of others who hear them; and therefore Christians should beware of all such discourse. It may be taken in general for all that which provokes the lusts and passions of others. We must not only put off corrupt communications, but put on that which is good to the use of edifying. The great use of speech is to edify those with whom we converse. Christians should endeavour to promote a useful conversation: that it may minister grace unto the hearers; that it may be good for, and acceptable to, the hearers, in the way of information, counsel, pertinent reproof, or the like. Observe, It is the great duty of Christians to take care that they offend not with their lips, and that they improve discourse and converse, as much as may be, for the good of others. 5. Here is another caution against wrath and anger, with further advice to mutual love and kindly dispositions towards each other, v. 31, 32 . By bitterness, wrath, and anger, are meant violent inward resentment and displeasure against others: and, by clamour, big words, loud threatenings, and other intemperate speeches, by which bitterness, wrath, and anger, vent themselves. Christians should not entertain these vile passions in their hearts not be clamorous with their tongues. Evil speaking signifies all railing, reviling, and reproachful speeches, against such as we are angry with. And by malice we are to understand that rooted anger which prompts men to design and to do mischief to others. The contrary to all this follows: Be you kind one to another. This implies the principle of love in the heart, and the outward expressions of it, in an affable, humble, courteous behaviour. It becomes the disciples of Jesus to be kind one to another, as those who have learned, and would teach, the art of obliging. Tender-hearted; that is, merciful, and having tender sense of the distresses and sufferings of others, so as to be quickly moved to compassion and pity. Forgiving one another. Occasions of difference will happen among Christ's disciples; and therefore they must be placable, and ready to forgive, therein resembling God himself, who for Christ's sake hath forgiven them, and that more than they can forgive one another. Note, With God there is forgiveness; and he forgives sin for the sake of Jesus Christ, and on account of that atonement which he has made to divine justice. Note again, Those who are forgiven of God should be of a forgiving spirit, and should forgive even as God forgives, sincerely and heartily, readily and cheerfully, universally and for ever, upon the sinner's sincere repentance, as remembering that they pray, Forgive us our trespasses, as we forgive those who trespass against us. Now we may observe concerning all these particulars that the apostle has insisted on that they belong to the second table, whence Christians should learn the strict obligations they are under to the duties of the second table, and that he who does not conscientiously discharge them can never fear nor love God in truth and in sincerity, whatever he may pretend to.

In the midst of these exhortations and cautions the apostle interposes that general one, And grieve not the Holy Spirit of God, v. 30 . By looking to what precedes, and to what follows, we may see what it is that grieves the Spirit of God. In the previous verses it is intimated that all lewdness and filthiness, lying, and corrupt communications that stir up filthy appetites and lusts, grieve the Spirit of God. In what follows it is intimated that those corrupt passions of bitterness, and wrath, and anger, and clamour, and evil speaking, and malice, grieve this good Spirit. By this we are not to understand that this blessed Being could properly be grieved or vexed as we are; but the design of the exhortation is that we act not towards him in such a manner as is wont to be grievous and disquieting to our fellow-creatures: we must not do that which is contrary to his holy nature and his will; we must not refuse to hearken to his counsels, nor rebel against his government, which things would provoke him to act towards us as men are wont to do towards those with whom they are displeased and grieved, withdrawing themselves and their wonted kindness from such, and abandoning them to their enemies. O provoke not the blessed Spirit of God to withdraw his presence and his gracious influences from you! It is a good reason why we should not grieve him that by him we are sealed unto the day of redemption. There is to be a day of redemption; the body is to be redeemed from the power of the grave at the resurrection-day, and then God's people will be delivered from all the effects of sin, as well as from all sin and misery, which they are not till rescued out of the grave: and then their full and complete happiness commences. All true believers are sealed to that day. God has distinguished them from others, having set his mark upon them; and he gives them the earnest and assurance of a joyful and glorious resurrection; and the Spirit of God is the seal. Wherever that blessed Spirit is as a sanctifier, he is the earnest of all the joys and glories of the redemption-day; and we should be undone should God take away his Holy Spirit from us.

1 Be ye therefore followers of God, as dear children; 2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; 4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. 5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers with them. 8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: 9 (For the fruit of the Spirit is in all goodness and righteousness and truth;) 10 Proving what is acceptable unto the Lord. 11 And have no fellowship with the unfruitful works of darkness, but rather reprove them. 12 For it is a shame even to speak of those things which are done of them in secret. 13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. 14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. 15 See then that ye walk circumspectly, not as fools, but as wise, 16 Redeeming the time, because the days are evil. 17 Wherefore be ye not unwise, but understanding what the will of the Lord is. 18 And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; 20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

These verses contain a caution against all manner of uncleanness, with proper remedies and arguments proposed: some further cautions are added, and other duties recommended. Filthy lusts must be suppressed, in order to the supporting of holy love. Walk in love, and shun fornication and all uncleanness. Fornication is folly committed between unmarried persons. All uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness, which being thus connected, and mentioned as a thing which should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust; while others take it in the more common sense, for an immoderate desire of gain or an insatiable love of riches, which is spiritual adultery; for by this the soul, which was espoused to God, goes astray from him, and embraces the bosom of a stranger, and therefore carnal worldlings are called adulterers: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Now these sins must be dreaded and detested in the highest degree: Let it not be once named among you, never in a way of approbation nor without abhorrence, as becometh saints, holy persons, who are separated from the world, and dedicated unto God. The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. Neither filthiness ( v. 4 ), by which may be understood all wanton and unseemly gestures and behaviour; nor foolish talking, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; nor jesting. The Greek word eutrapelia is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation. And there is no doubt an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others and to make them appear ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene, which he may also design by that corrupt, or putrid and rotten, communication that he speaks of, ch. iv. 29 . Of these things he says, They are not convenient. Indeed there is more than inconvenience, even a great deal of mischief, in them. They are so far from being profitable that they pollute and poison the hearers. But the meaning is, Those things do not become Christians, and are very unsuitable to their profession and character. Christians are allowed to be cheerful and pleasant; but they must be merry and wise. The apostle adds, But rather giving of thanks: so far let the Christian's way of mirth be from that of obscene and profane wit, that he may delight his mind, and make himself cheerful, by a grateful remembrance of God's goodness and mercy to him, and by blessing and praising him on account of these. Note, 1. We should take all occasions to render thanksgivings and praises to God for his kindness and favours to us. 2. A reflection on the grace and goodness of God to us, with a design to excite our thankfulness to him, is proper to refresh and delight the Christian's mind, and to make him cheerful. Dr. Hammond thinks that eucharistia may signify gracious, pious, religious discourse in general, by way of opposition to what the apostle condemns. Our cheerfulness, instead of breaking out into what is vain and sinful, and a profanation of God's name, should express itself as becomes Christians, and in what may tend to his glory. If men abounded more in good and pious expressions, they would not be so apt to utter ill and unbecoming words; for shall blessing and cursing, lewdness and thanksgivings, proceed out of the same mouth?

I. To fortify us against the sins of uncleanness, &c., the apostle urges several arguments, and prescribes several remedies, in what follows,

1. He urges several arguments, As, (1.) Consider that these are sins which shut persons out of heaven: For this you know, &c., v. 5 . They knew it, being informed of it by the Christian religion. By a covetous man some understand a lewd lascivious libertine, who indulges himself in those vile lusts which were accounted the certain marks of a heathen and an idolater. Others understand it in the common acceptation of the word; and such a man is an idolater because there is spiritual idolatry in the love of this world. As the epicure makes a god of his belly, so the covetous man makes a god of his money, sets those affectations upon it, and places that hope, confidence, and delight, in worldly good, which should be reserved for God only. He serves mammon instead of God. Of these persons it is said that they have no inheritance in the kingdom of Christ and of God; that is, the kingdom of Christ, who is God, or the kingdom which is God's by nature, and Christ's as he is Mediator, the kingdom which Christ has purchased and which God bestows. Heaven is here described as a kingdom (as frequently elsewhere) with respect to its eminency and glory, its fulness and sufficiency, &c. In this kingdom the saints and servants of God have an inheritance; for it is the inheritance of the saints in light. But those who are impenitent, and allow themselves either in the lusts of the flesh or the love of the world, are not Christians indeed, and so belong not to the kingdom of grace, nor shall they ever come to the kingdom of glory. Let us then be excited to be on our guard against those sins which would exclude and shut us out of heaven. (2.) These sins bring the wrath of God upon those who are guilty of them: " Let no man deceive you with vain words, &c., v. 6 . Let none flatter you, as though such things were tolerable and to be allowed of in Christians, or as though they were not very provoking and offensive unto God, or as though you might indulge yourselves in them and yet escape with impunity. These are vain words. " Observe, Those who flatter themselves and others with hopes of impunity in sin do but put a cheat upon themselves and others. Thus Satan deceived our first parents with vain words when he said to them, You shall not surely die. They are vain words indeed; for those who trust to them will find themselves wretchedly imposed upon, for because of these things cometh the wrath of God upon the children of disobedience. By children of disobedience may be meant the Gentiles, who disbelieved, and refused to comply with, and to submit themselves to, the gospel: or, more generally, all obstinate sinners, who will not be reclaimed, but are given over to disobedience. Disobedience is the very malignity of sin. And it is by a usual Hebraism that such sinners are called children of disobedience; and such indeed they are from their childhood, going astray as soon as they are born. The wrath of God comes upon such because of their sins; sometimes in this world, but more especially in the next. And dare we make light of that which will lay us under the wrath of God? O no. Be not you therefore partakers with them, v. 7 . "Do not partake with them in their sins, that you may not share in their punishment." We partake with other men in their sins, not only when we live in the same sinful manner that they do, and consent and comply with their temptations and solicitations to sin, but when we encourage them in their sins, prompt them to sin, and do not prevent and hinder them, as far as it may be in our power to do so. (3.) Consider what obligations Christians are under to live at another rate than such sinners do: For you were sometimes darkness, but now, &c., v. 8 . The meaning is, "Such courses are very unsuitable to your present condition; for, whereas in your Gentile and your unregenerate state you were darkness, you have now undergone a great change." The apostle calls their former condition darkness in the abstract, to express the great darkness they were in. They lived wicked and profane lives, being destitute of the light of instruction without and of the illumination and grace of the blessed Spirit within. Note, A state of sin is a state of darkness. Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God had produced a mighty change in their souls: Now are you light in the Lord, savingly enlightened by the word and the Spirit of God. Now, upon your believing in Christ, and your receiving the gospel. Walk as children of light. Children of light, according to the Hebrew dialect, are those who are in a state of light, endued with knowledge and holiness. "Now, being such, let your conversation be suitable to your condition and privileges, and accordingly live up to the obligation you are under by that knowledge and those advantages you enjoy— Proving what is acceptable unto the Lord ( v. 10 ), examining and searching diligently what God has revealed to be his will, and making it appear that you approve it by conforming yourselves to it." Observe, We must not only dread and avoid that which is displeasing to God, but enquire and consider what will be acceptable to him, searching the scriptures with this view, thus keeping at the greatest distance from these sins.

2. The apostle prescribes some remedies against them. As, (1.) If we would not be entangled by the lusts of the flesh, we must bring forth the fruits of the Spirit, v. 9 . This is expected from the children of light, that, being illuminated, they be also sanctified by the Spirit, and thereupon bring forth his fruit, which is in all goodness, an inclination to do good and to show mercy, and righteousness, which signifies justice in our dealings. Thus they are taken more strictly; but, more generally, all religion is goodness and righteousness. And in and with these must be truth, or sincerity and uprightness of heart. (2.) We must have no fellowship with sin nor sinners, v. 11 . Sinful works are works of darkness: they come from the darkness of ignorance, they seek the darkness of concealment, and they lead to the darkness of hell. These works of darkness are unfruitful works; there is nothing got by them in the long run, whatever profit is pretended by sin, it will by no means balance the loss; for it issues in the utter ruin and destruction of the impenitent sinner. We must therefore have no fellowship with these unfruitful works; as we must not practise them ourselves, so we must not countenance others in the practice of them. There are many ways of our being accessary to the sins of others, by commendation, counsel, consent, or concealment. And, if we share with others in their sin, we must expect to share with them in their plagues. Nay, if we thus have fellowship with them, we shall be in the utmost danger of acting as they do ere long. But, rather than have fellowship with them, we must reprove them, implying that if we do not reprove the sins of others we have fellowship with them. We must prudently and in our places witness against the sins of others, and endeavour to convince them of their sinfulness, when we can do it seasonably and pertinently, in our words; but especially by the holiness of our lives, and a religious conversation. Reprove their sins by abounding in the contrary duties. One reason given is, For it is a shame even to speak of those things, &c., v. 12 . They are so filthy and abominable that it is a shame to mention them, except in a way of reproof, much more must it be a shame to have any fellowship with them. The things which are done of them in secret. The apostle seems to speak here of the Gentile idolaters, and of their horrid mysteries, which abounded with detestable wickedness, and which none were permitted to divulge upon pain of death. Observe, A good man is ashamed to speak that which many wicked people are not ashamed to act; but, as far as their wickedness appears, it should be reproved by good men. There follows another reason for such reproof: But all things that are reproved are made manifest by the light, v. 13 . The meaning of this passage may be this: "All those unfruitful works of darkness which you are called upon to reprove are laid open, and made to appear in their proper colours to the sinners themselves, by the light of doctrine or of God's word in your mouths, as faithful reprovers, or by that instructive light which is diffused by the holiness of your lives and by your exemplary walk." Observe, The light of God's word, and the exemplification of it in a Christian conversation, are proper means to convince sinners of their sin and wickedness. It follows, For whatsoever doth make manifest is light; that is, it is the light that discovers what was concealed before in darkness; and accordingly it becomes those who are children of light, who are light in the Lord, to discover to others their sins, and to endeavour to convince them of the evil and danger of them, thus shining as lights in the world. The apostle further urges this duty from the example of God or Christ: Wherefore he saith, &c. ( v. 14 ); as if he had said, "In doing this, you will copy after the great God, who has set himself to awaken sinners from their sleep, and to raise them from the death of sin, that they might receive light from Christ." He saith. The Lord is constantly saying in his word what is more particularly expressed in Isa. lx. 1 . Or, Christ, by his ministers, who preach the everlasting gospel, is continually calling upon sinners to this effect: Awake, thou that sleepest, and arise from the dead. The same thing in the main is designed by these different expressions; and they serve to remind us of the great stupidity and the wretched security of sinners, how insensible they are of their danger, and how unapt they naturally are to spiritual motions, sensations, and actions. When God calls upon them to awake, and to arise, his meaning is that they would break off their sins by repentance, and enter on a course of holy obedience, and he encourages them to essay and do their utmost that way, by that gracious promise, And Christ shall give thee light; or Christ shall enlighten thee, or shall shine upon thee. "He shall bring thee into a state of knowledge, holiness, and comfort, assisting thee with his grace, and refreshing thy mind with joy and peace here and rewarding thee with eternal glory at length." Observe, When we are endeavouring to convince sinners, and to reform them from their sins, we are imitating God and Christ in that which is their great design throughout the gospel. Some indeed understand this as a call to sinners and to saints: to sinners to repent and turn; to saints to stir up themselves to their duty. The former must arise from their spiritual death; and the latter must awake from their spiritual deadness. (3.) Another remedy against sin is circumspection, care, or caution ( v. 15 ): See then, &c. This may be understood either with respect to what immediately precedes, "If you are to reprove others for their sins, and would be faithful to your duty in this particular, you must look well to yourselves, and to your own behaviour and conduct" (and, indeed, those only are fit to reprove others who walk with due circumspection and care themselves): or else we have here another remedy or rather preservative from the before-mentioned sins; and this I take to be the design of the apostle, being impossible to maintain purity and holiness of heart and life without great circumspection and care. Walk circumspectly, or, as the word signifies, accurately, exactly, in the right way, in order to which we must be frequently consulting our rule, and the directions we have in the sacred oracles. Not as fools, who walk at all adventures, and who have no understanding of their duty, nor of the worth of their souls, and through neglect, supineness, and want of care, fall into sin, and destroy themselves; but as wise, as persons taught of God and endued with wisdom from above. Circumspect walking is the effect of true wisdom, but the contrary is the effect of folly. It follows, redeeming the time ( v. 16 ), literally, buying the opportunity. It is a metaphor taken from merchants and traders who diligently observe and improve the seasons for merchandise and trade. It is a great part of Christian wisdom to redeem the time. Good Christians must be good husbands of their time, and take care to improve it to the best of purposes, by watching against temptations, by doing good while it is in the power of their hands, and by filling it up with proper employment—one special preservative from sin. They should make the best use they can of the present seasons of grace. Our time is a talent given us by God for some good end, and it is misspent and lost when it is not employed according to his design. If we have lost our time heretofore, we must endeavour to redeem it by doubling our diligence in doing our duty for the future. The reason given is because the days are evil, either by reason of the wickedness of those who dwell in them, or rather "as they are troublesome and dangerous times to you who live in them." Those were times of persecution wherein the apostle wrote this: the Christians were in jeopardy every hour. When the days are evil we have one superadded argument to redeem time, especially because we know not how soon they may be worse. People are very apt to complain of bad times; it were well if that would stir them up to redeem time. " Wherefore, " says the apostle ( v. 17 ), "because of the badness of the times, be you not unwise, ignorant of your duty and negligent about your souls, but understanding what the will of the Lord is. Study, consider, and further acquaint yourselves with the will of God, as determining your duty." Observe, Ignorance of our duty, and neglect of our souls, are evidences of the greatest folly; while an acquaintance with the will of God, and a care to comply with it, bespeak the best and truest wisdom.

32. ( Lu 7:42 ; Col 3:12 ).

even as-- God hath shown Himself "kind, tender-hearted, and forgiving to you"; it is but just that you in turn shall be so to your fellow men, who have not erred against you in the degree that you have erred against God ( Mt 18:33 ).

God for Christ's sake-- rather as Greek, "God in Christ" ( 2Co 5:19 ). It is in Christ that God vouchsafes forgiveness to us. It cost God the death of His Son, as man, to forgive us. It costs us nothing to forgive our fellow man.

1. therefore-- seeing that "God in Christ forgave you" ( Ep 4:32 ).

followers-- Greek, "imitators" of God, in respect to "love" ( Ep 5:2 ): God's essential character ( 1Jo 4:16 ).

as dear children-- Greek, "as children beloved"; to which Ep 5:2 refers, "As Christ also loved us" ( 1Jo 4:19 ). "We are sons of men, when we do ill; sons of God, when we do well" [Augustine, on Psalm 52]; (compare Mt 5:44 , 45, 48). Sonship infers an absolute necessity of imitation, it being vain to assume the title of son without any similitude of the Father [Pearson].

2. And-- in proof that you are so.

walk in love-- resuming Ep 4:1 , "walk worthy of the vocation."

as Christ ... loved us-- From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us.

given himself for us-- Greek, "given Himself up (namely, to death, Ga 2:20 ) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same ( Joh 15:13 ; Ro 5:8 ).

offering and a sacrifice-- "Offering" expresses generally His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race ( Psa 40:6-8 ), including His life of obedience; though not excluding His offering of His body for us ( He 10:10 ). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Psa 40:6 (quoted again in He 10:5 ), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory.

for a sweet-smelling savour-- Greek, "for an odor of a sweet smell," that is, God is well pleased with the offering on the ground of its sweetness, and so is reconciled to us ( Ep 1:6 ; Mt 3:17 ; 2Co 5:18 , 19 ; He 10:6-17 ). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("savor of rest," Margin) which God smelled in Noah's sacrifice ( Ge 8:21 ). Again, as what Christ is, believers also are ( 1Jo 4:17 ), and ministers are: Paul says ( 2Co 2:17 ) "we are unto God a sweet savor of Christ."

3. once named-- Greek, "Let it not be even named" ( Ep 5:4 , 12 ). "Uncleanness" and "covetousness" are taken up again from Ep 4:19 . The two are so closely allied that the Greek for "covetousness" (pleonexia) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."

4. filthiness-- obscenity in act or gesture.

foolish talking-- the talk of fools, which is folly and sin together. The Greek of it, and of "filthiness," occurs nowhere else in the New Testament.

nor-- rather, "or" (compare Ep 5:3 ).

jesting-- Greek, "eutrapelia"; found nowhere else in the New Testament: implying strictly that versatility which turns about and adapts itself, without regard to principle, to the shifting circumstances of the moment, and to the varying moods of those with whom it may deal. Not scurrile buffoonery, but refined "persiflage" and "badinage," for which Ephesus was famed [Plautus, A Boastful Soldier, 3.1,42-52], and which, so far from being censured, was and is thought by the world a pleasant accomplishment. In Col 3:8 , "filthy communication" refers to the foulness; "foolish talking," to the folly; "jesting," to the false refinement (and trifling witticism [Tittmann]) Of discourse unseasoned with the salt of grace [Trench].

not convenient-- "unseemly"; not such "as become saints" ( Ep 5:3 ).

rather giving of thanks-- a happy play on sounds in Greek, "eucharistia" contrasted with "eutrapelia"; refined "jesting" and subtle humor sometimes offend the tender feelings of grace; "giving of thanks" gives that real cheerfulness of spirit to believers which the worldly try to get from "jesting" ( Ep 5:19 , 20 ; Jas 5:13 ).

5. this ye know-- The oldest manuscripts read, "Of this ye are sure knowing"; or as Alford, "This ye know being aware."

covetous ... idolater-- ( Col 3:5 ). The best reading may be translated, That is to say, literally, which is (in other words) an idolater. Paul himself had forsaken all for Christ ( 2Co 6:10 ; 11:27 ). Covetousness is worship of the creature instead of the Creator, the highest treason against the King of kings ( 1Sa 15:3 ; Mt 6:24 ; Php 3:19 ; 1Jo 2:15 ).

hath-- The present implies the fixedness of the exclusion, grounded on the eternal verities of that kingdom [Alford].

of Christ and of God-- rather, as one Greek article is applied to both, "of Christ and God," implying their perfect oneness, which is consistent only with the doctrine that Christ is God (compare 2Th 1:12 ; 1Ti 5:21 ; 6:13 ).

6. vain-- empty, unreal words, namely, palliations of "uncleanness," Ep 5:3 , 4 ; Is 5:20 (that it is natural to indulge in love), "covetousness" (that it is useful to society that men should pursue gain), and "jesting" (that it is witty and clever, and that God will not so severely punish for such things).

because of these things-- uncleanness, covetousness, &c. ( Ep 5:3-5 ).

cometh-- present, not merely "shall come." Is as sure as if already come.

children-- rather, "sons of disobedience" ( Ep 2:2 , 3 ). The children of unbelief in doctrine ( De 32:20 ) are "children of disobedience" in practice, and these again are "children of wrath."

7. Here fellowship with wicked workers is forbidden; in Ep 5:11 , with their wicked works.

8. sometimes-- "once." The emphasis is on "were." Ye ought to have no fellowship with sin, which is darkness, for your state as darkness is now PAST. Stronger than "in darkness" ( Ro 2:19 ).

light-- not merely "enlightened"; but light enlightening others ( Ep 5:13 ).

in-- in union with the Lord, who is THE LIGHT.

children of light-- not merely "of the light"; just as "children of disobedience" is used on the opposite side; those whose distinguishing characteristic is light. Pliny, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with the people around them.

1. "Blessed is the man that hath not gone away in the counsel of the ungodly"

(ver. 1). This is to be understood of our Lord Jesus Christ, the Lord Man. "Blessed is the man that hath not gone away in the counsel of the ungodly," as "the man of earth did," who consented to his wife deceived by the serpent, to the transgressing the commandment of God. "Nor stood in the way of sinners." For He came indeed in the way of sinners, by being born as sinners are; but He "stood" not therein, for that the enticements of the world held Him not. "And hath not sat in the seat of pestilence." He willed not an earthly kingdom, with pride, which is well taken for "the seat of pestilence;" for that there is hardly any one who is free from the love of rule, and craves not human glory. For a "pestilence" is disease widely spread, and involving all or nearly all. Yet "the seat of pestilence" may be more appropriately understood of hurtful doctrine; "whose word spreadeth as a canker." The order too of the words must be considered: "went away, stood, sat." For he "went away," when he drew back from God. He "stood," when he took pleasure in sin. He "sat," when, confirmed in his pride, he could not go back, unless set free by Him, who neither "hath gone away in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of pestilence."

2. "But his delight is in the law of the Lord, and in His law will he meditate by day and by night

(ver. 2). The law is not made for a righteous man," says the Apostle. But it is one thing to be in the law, another under the law. Whoso is in the law, acteth according to the law; whoso is under the law, is acted upon according to the law: the one therefore is free, the other a slave. Again, the law, which is written and imposed upon the servant, is one thing; the law, which is mentally discerned by him who needeth not its "letter," is another thing. "He will meditate by day and by night," is to be understood either as without ceasing; or "by day" in joy, "by night" in tribulations. For it is said, "Abraham saw my day, and was glad:" and of tribulation it is said, "my reins also have instructed me, even unto the night."

3. "And he shall be like a tree planted hard by the running streams of waters"

(ver. 3); that is either Very "Wisdom," which vouchsafed to assume man's nature for our salvation; that as man He might be "the tree planted hard by the running streams of waters;" for in this sense can that too be taken which is said in another Psalm, "the river of God is full of water." Or by the Holy Ghost, of whom it is said, "He shall baptize you in the Holy Ghost;" and again, "If any man thirst, let him come unto Me, and drink;" and again, "If thou knewest the gift of God, and who it is that asketh water of thee, thou wouldest have asked of Him, and He would have given thee living water, of which whoso drinketh shall never thirst, but it shall be made in him a well of water springing up into everlasting life." Or, "by the running streams of waters" may be by the sins of the people, because first the waters are called "peoples" in the Apocalypse; and again, by "running stream" is not unreasonably understood "fall," which hath relation to sin. That "tree" then, that is, our Lord, from the running streams of water, that is, from the sinful people's drawing them by the way into the roots of His discipline, will "bring forth fruit," that is, will establish Churches; "in His season," that is, after He hath been glorified by His Resurrection and Ascension into heaven. For then, by the sending of the Holy Ghost to the Apostles, and by the confirming of their faith in Him, and their mission to the world, He made the Churches to "bring forth fruit." "His leaf also shall not fall," that is, His Word shall not be in vain. For, "all flesh is grass, and the glory of man as the flower of grass; the grass withereth, and the flower falleth, but the word of the Lord abideth for ever. And whatsoever He doeth shall prosper" that is, whatsoever that tree shall bear; which all must be taken of fruit and leaves, that is, deeds and words.

4. "The ungodly are not so," they are not so, "but are like the dust which the wind casteth forth from the face of the earth"

(ver. 4). "The earth" is here to be taken as that stedfastness in God, with a view to which it is said, "The Lord is the portion of mine inheritance, yea, I have a goodly heritage." With a view to this it is said, "Wait on the Lord and keep His ways, and He shall exalt thee to inherit the earth." With a view to this it is said, "Blessed are the meek, for they shall inherit the earth." A comparison too is derived hence, for as this visible earth supports and contains the outer man, so that earth invisible the inner man. "From the face of" which "earth the wind casteth forth the ungodly," that is, pride, in that it puffeth him up. On his guard against which he, who was inebriated by the richness of the house of the Lord, and drunken of the torrent stream of its pleasures, saith, "Let not the foot of pride come against me." From this earth pride cast forth him who said, "I will place my seat in the north, and I will be like the Most High." From the face of the earth it cast forth him also who, after that he had consented and tasted of the forbidden tree that he might be as God, hid himself from the Face of God. That his earth has reference to the inner man, and that man is cast forth thence by pride, may be particularly seen in that which is written, "Why is earth and ashes proud? Because, in his life, he cast forth his bowels." For, whence he hath been cast forth, he is not unreasonably said to have cast forth himself.

5. "Therefore the ungodly rise not in the judgment"

(ver. 6). As it is said, medicine knows health, but knows not disease, and yet disease is recognised by the art of medicine. In like manner can it be said that "the Lord knoweth the way of the righteous," but the way of the ungodly He knoweth not. Not that the Lord is ignorant of anything, and yet He says to sinners, "I never knew you." "But the way of the ungodly shall perish;" is the same as if it were said, the way of the ungodly the Lord knoweth not. But it is expressed more plainly that this should be not to be known of the Lord, namely, to "perish;" and this to be known of the Lord, namely, to "abide;" so as that to be should appertain to the knowledge of God, but to His not knowing not to be. For the Lord saith, "I Am that I Am," and, "I Am hath sent me."

Will. He is wholly occupied and delighted in keeping God's commandments. (Worthington) --- This distinguishes the saint from him who only refrains from sin through fear. (Calmet) --- Qui timet invitus observat. (St. Ambrose) --- Yet even servile fear is of some service, as it restrains exterior conduct, and may, in time, give place to filial reverence. (Haydock) --- Meditate, and put in practice. (Menochius) --- Night. The Jews studied the books of the law so earnestly from their childhood, that they could recite them as easily as they could tell their own names; (Josephus, contra Apion 2.; Deuteronomy vi. 6.) and is it not a shame that many Christians should be so negligent, that they have never so much as read the gospels! (Calmet) though they be eager enough after idle books. The sacred writings are the records of our inheritance. They shew us our true destination, and deserve to be most seriously considered from the beginning to the end. (Haydock)

Tree. Probably the palm-tree, the emblem of a long life, Job xxviii. 18. The tree of life is watered by the river of living waters, proceeding from the throne of God, who is the source of all grace, Apocalypse xxii. 1., Luke xxi. 33., and John iv. 14. (Calmet) --- Those who make good use of favours received, are continually supplied with fresh graces. (Worthington) --- And. In the office-book a new verse begins here, though not in Hebrew, which the Vulgate follows. They were not marked by the sacred penman. --- Prosper, and be rewarded hereafter, though the just man even among the Jews might be here afflicted. Prosperity was only promised to the nation, as long as it continued faithful. Individuals were in the same condition as Christians. They were to trust in the promises of futurity, though some have very erroneously asserted, that there is no mention of eternal felicity in thee holy canticles; (Berthier) Ferrand says, hardly in the Old Testament. (Calmet) --- All this verse might perhaps be better understood of the tree. "And its leaf....and whatever it shall produce," faciet (fructum). (Haydock) --- Some trees are always covered with leaves, like the palm-tree, &c. (Menochius)

Not so. Hebrew, "but are like the chaff which the wind driveth away." (Haydock) --- They are inconstant (St. Jerome) in the good resolutions which they sometimes form. (Haydock) (Job xxi. 18.) --- The good corn remains, but they are tossed about by every wind, and their memory perishes with all their children and effects. (Calmet) --- They yield to the slightest temptation. (Worthington)

Knoweth, with approbation. There is only one road which leads to heaven: but these men, having sown in the flesh, must reap corruption, Galatians vi. 8. (Berthier) --- God will reward or punish (Worthington) all according to their deserts. (Haydock) --- To some he will thunder out, I never knew you; while others shall hear, Come, &c., Matthew xxv. 34., &c. (Calmet) --- In this world, things seem to be in a sort of confusion, as the wicked prosper. But, at the hour of death, each will receive a final retribution. Temporal advantages have been dealt out to the wicked for the small and transitory acts of virtue, the afflictions of this world have served to purify the elect from venial faults. (Haydock)

ver. 1-3 . II. The sinfulness and misery of a wicked man,

ver. 4, 5 . III. The ground and reason of both,

ver. 6 . Whoever collected the psalms of David (probably it was Ezra) with good reason put this psalm first, as a preface to the rest, because it is absolutely necessary to the acceptance of our devotions that we be righteous before God (for it is only the prayer of the upright that is his delight), and therefore that we be right in our notions of blessedness and in our choice of the way that leads to it. Those are not fit to put up good prayers who do not walk in good ways.

1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 2 But his delight is in the law of the Lord ; and in his law doth he meditate day and night. 3 And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

The psalmist begins with the character and condition of a godly man, that those may first take the comfort of that to whom it belongs. Here is,

I. A description of the godly man's spirit and way, by which we are to try ourselves. The Lord knows those that are his by name, but we must know them by their character; for that is agreeable to a state of probation, that we may study to answer to the character, which is indeed both the command of the law which we are bound in duty to obey and the condition of the promise which we are bound in interest to fulfil. The character of a good man is here given by the rules he chooses to walk by and to take his measures from. What we take at our setting out, and at every turn, for the guide of our conversation, whether the course of this world or the word of God, is of material consequence. An error in the choice of our standard and leader is original and fatal; but, if we be right here, we are in a fair way to do well.

1. A godly man, that he may avoid the evil, utterly renounces the companionship of evil-doers, and will not be led by them ( v. 1 ): He walks not in the council of the ungodly, &c. This part of his character is put first, because those that will keep the commandments of their God must say to evil-doers, Depart from us ( Ps. cxix. 115 ), and departing from evil is that in which wisdom begins. (1.) He sees evil-doers round about him; the world is full of them; they walk on every side. They are here described by three characters, ungodly, sinners, and scornful. See by what steps men arrive at the height of impiety. Nemo repente fit turpissimus—None reach the height of vice at once. They are ungodly first, casting off the fear of God and living in the neglect of their duty to him: but they rest not there. When the services of religion are laid aside, they come to be sinners, that is, they break out into open rebellion against God and engage in the service of sin and Satan. Omissions make way for commissions, and by these the heart is so hardened that at length they come to be scorners, that is, they openly defy all that is sacred, scoff at religion, and make a jest of sin. Thus is the way of iniquity down-hill; the bad grow worse, sinners themselves become tempters to others and advocates for Baal. The word which we translate ungodly signifies such as are unsettled, aim at no certain end and walk by no certain rule, but are at the command of every lust and at the beck of every temptation. The word for sinners signifies such as are determined for the practice of sin and set it up as their trade. The scornful are those that set their mouths against the heavens. These the good man sees with a sad heart; they are a constant vexation to his righteous soul. But, (2.) He shuns them wherever he sees them. He does not do as they do; and, that he may not, he does not converse familiarly with them. [1.] He does not walk in the counsel of the ungodly. He is not present at their councils, nor does he advise with them; though they are ever so witty, and subtle, and learned, if they are ungodly, they shall not be the men of his counsel. He does not consent to them, nor say as they say, Luke xxiii. 51 . He does not take his measures from their principles, nor act according to the advice which they give and take. The ungodly are forward to give their advice against religion, and it is managed so artfully that we have reason to think ourselves happy if we escape being tainted and ensnared by it. [2.] He stands not in the way of sinners; he avoids doing as they do; their way shall not be his way; he will not come into it, much less will he continue in it, as the sinner does, who sets himself in a way that is not good, Ps. xxxvi. 4 . He avoids (as much as may be) being where they are. That he may not imitate them, he will not associate with them, nor choose them for his companions. He does not stand in their way, to be picked up by them ( Prov. vii. 8 ), but keeps as far from them as from a place or person infected with the plague, for fear of the contagion, Prov. iv. 14, 15 . He that would be kept from harm must keep out of harm's way. [3.] He sits not in the seat of the scornful; he does not repose himself with those that sit down secure in their wickedness and please themselves with the searedness of their own consciences. He does not associate with those that sit in close cabal to find out ways and means for the support and advancement of the devil's kingdom, or that sit in open judgment, magisterially to condemn the generation of the righteous. The seat of the drunkards is the seat of the scornful, Ps. lxix. 12 . Happy is the man that never sits in it, Hos. vii. 5 .

2. A godly man, that he may do that which is good and cleave to it, submits to the guidance of the word of God and makes that familiar to him, v. 2 . This is that which keeps him out of the way of the ungodly and fortifies him against their temptations. By the words of thy lips I have kept me from the path of the deceiver, Ps. xvii. 4 . We need not court the fellowship of sinners, either for pleasure or for improvement, while we have fellowship with the word of God and with God himself in and by his word. When thou awakest it shall talk with thee, Prov. vi. 22 . We may judge of our spiritual state by asking, "What is the law of God to us? What account do we make of it? What place has it in us?" See here, (1.) The entire affection which a good man has for the law of God: His delight is in it. He delights in it, though it be a law, a yoke, because it is the law of God, which is holy, just, and good, which he freely consents to, and so delights in, after the inner man, Rom. vii. 16 , 22 . All who are well pleased that there is a God must be well pleased that there is a Bible, a revelation of God, of his will, and of the only way to happiness in him. (2.) The intimate acquaintance which a good man keeps up with the word of God: In that law doth he meditate day and night; and by this it appears that his delight is in it, for what we love we love to think of, Ps. cxix. 97 . To meditate in God's word is to discourse with ourselves concerning the great things contained in it, with a close application of mind, a fixedness of thought, till we be suitably affected with those things and experience the savour and power of them in our hearts. This we must do day and night; we must have a constant habitual regard to the word of God as the rule of our actions and the spring of our comforts, and we must have it in our thoughts, accordingly, upon every occasion that occurs, whether night or day. No time is amiss for meditating on the word of God, nor is any time unseasonable for those visits. We must not only set ourselves to meditate on God's word morning and evening, at the entrance of the day and of the night, but these thoughts should be interwoven with the business and converse of every day and with the repose and slumbers of every night. When I awake I am still with thee.

II. An assurance given of the godly man's happiness, with which we should encourage ourselves to answer the character of such. 1. In general, he is blessed, Ps. v. 1 . God blesses him, and that blessing will make him happy. Blessednesses are to him, blessings of all kinds, of the upper and nether springs, enough to make him completely happy; none of the ingredients of happiness shall be wanting to him. When the psalmist undertakes to describe a blessed man, he describes a good man; for, after all, those only are happy, truly happy, that are holy, truly holy; and we are more concerned to know the way to blessedness than to know wherein that blessedness will consist. Nay, goodness and holiness are not only the way to happiness ( Rev. xxii. 14 ) but happiness itself; supposing there were not another life after this, yet that man is a happy man that keeps in the way of his duty. 2. His blessedness is here illustrated by a similitude ( v. 3 ): He shall be like a tree, fruitful and flourishing. This is the effect, (1.) Of his pious practice; he meditates in the law of God, turns that in succum et sanguinem—into juice and blood, and that makes him like a tree. The more we converse with the word of God the better furnished we are for every good word and work. Or, (2.) Of the promised blessing; he is blessed of the Lord, and therefore he shall be like a tree. The divine blessing produces real effects. It is the happiness of a godly man, [1.] That he is planted by the grace of God. These trees were by nature wild olives, and will continue so till they are grafted anew, and so planted by a power from above. Never any good tree grew of itself; it is the planting of the Lord, and therefore he must in it be glorified. Isa. lxi. 3 , The trees of the Lord are full of sap. [2.] That he is placed by the means of grace, here called the rivers of water, those rivers which make glad the city of our God ( Ps. xlvi. 4 ); from these a good man receives supplies of strength and vigour, but in secret undiscerned ways. [3.] That his practices shall be fruit, abounding to a good account, Phil. iv. 17 . To those whom God first blessed he said, Be fruitful ( Gen. i. 22 ), and still the comfort and honour of fruitfulness are a recompense for the labour of it. It is expected from those who enjoy the mercies of grace that, both in the temper of their minds and in the tenour of their lives, they comply with the intentions of that grace, and then they bring forth fruit. And, be it observed to the praise of the great dresser of the vineyard, they bring forth their fruit (that which is required of them) in due season, when it is most beautiful and most useful, improving every opportunity of doing good and doing it in its proper time. [4.] That his profession shall be preserved from blemish and decay: His leaf also shall not wither. As to those who bring forth only the leaves of profession, without any good fruit, even their leaf will wither and they shall be as much ashamed of their profession as ever they were proud of it; but, if the word of God rule in the heart, that will keep the profession green, both to our comfort and to our credit; the laurels thus won shall never wither. [5.] That prosperity shall attend him wherever he goes, soul-prosperity. Whatever he does, in conformity to the law, it shall prosper and succeed to his mind, or above his hope.

4 The ungodly are not so: but are like the chaff which the wind driveth away. 5 Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. 6 For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish.

Here is, I. The description of the ungodly given, v. 4 . 1. In general, they are the reverse of the righteous, both in character and condition: They are not so. The LXX. emphatically repeats this: Not so the ungodly; they are not so; they are led by the counsel of the wicked, in the way of sinners, to the seat of the scornful; they have no delight in the law of God, nor ever think of it; they bring forth no fruit but grapes of Sodom; they cumber the ground. 2. In particular, whereas the righteous are like valuable, useful, fruitful trees, they are like the chaff which the wind drives away, the very lightest of the chaff, the dust which the owner of the floor desires to have driven away, as not capable of being put to any use. Would you value them? Would you weigh them? They are like chaff, of no worth at all in God's account, how highly soever they may value themselves. Would you know the temper of their minds? They are light and vain; they have no substance in them, no solidity; they are easily driven to and fro by every wind and temptation, and have no stedfastness. Would you know their end? The wrath of God will drive them away in their wickedness, as the wind does the chaff, which is never gathered nor looked after more. The chaff may be, for a while, among the wheat; but he is coming whose fan is in his hand and who will thoroughly purge his floor. Those that by their own sin and folly make themselves as chaff will be found so before the whirlwind and fire of divine wrath ( Ps. xxxv. 5 ), so unable to stand before it or to escape it, Isa. xvii. 13 .

II. The doom of the ungodly read, v. 5 . 1. They will be cast, upon their trial, as traitors convicted: They shall not stand in the judgment, that is, they shall be found guilty, shall hang down the head with shame and confusion, and all their pleas and excuses will be overruled as frivolous. There is a judgment to come, in which every man's present character and work, though ever so artfully concealed and disguised, shall be truly and perfectly discovered, and appear in their own colours, and accordingly every man's future state will be, by an irreversible sentence, determined for eternity. The ungodly must appear in that judgment, to receive according to the things done in the body. They may hope to come off, nay, to come off with honour, but their hope will deceive them: They shall not stand in the judgment, so plain will the evidence be against them and so just and impartial will the judgment be upon it. 2. They will be for ever shut out from the society of the blessed. They shall not stand in the congregation of the righteous, that is, in the judgment (so some), that court wherein the saints, as assessors with Christ, shall judge the world, those holy myriads with which he shall come to execute judgment upon all, Jude 14 ; 1 Cor. vi. 2 . Or in heaven. There will be seen, shortly, a general assembly of the church of the first-born, a congregation of the righteous, of all the saints, and none but saints, and saints made perfect, such a congregation of them as never was in this world, 2 Thess. ii. 1 . The wicked shall not have a place in that congregation. Into the new Jerusalem none unclean nor unsanctified shall enter; they shall see the righteous enter into the kingdom, and themselves, to their everlasting vexation, thrust out, Luke xiii. 27 . The wicked and profane, in this world, ridiculed the righteous and their congregation, despised them, and cared not for their company; justly therefore will they be for ever separated from them. Hypocrites in this world, under the disguise of a plausible profession, may thrust themselves into the congregation of the righteous and remain undisturbed and undiscovered there; but Christ cannot be imposed upon, though his ministers may; the day is coming when he will separate between the sheep and the goats, the tares and the wheat; see Matt. xiii. 41 , 49 . That great day (so the Chaldee here calls it) will be a day of discovery, a day of distinction, and a day of final division. Then you shall return and discern between the righteous and the wicked, which here it is sometimes hard to do, Mal. iii. 18 .

III. The reason rendered of this different state of the godly and wicked, v. 6 . 1. God must have all the glory of the prosperity and happiness of the righteous. They are blessed because the Lord knows their way; he chose them into it, inclined them to choose it, leads and guides them in it, and orders all their steps. 2. Sinners must bear all the blame of their own destruction. Therefore the ungodly perish, because the very way in which they have chosen and resolved to walk leads directly to destruction; it naturally tends towards ruin and therefore must necessarily end in it. Or we may take it thus, The Lord approves and is well pleased with the way of the righteous, and therefore, under the influence of his gracious smiles, it shall prosper and end well; but he is angry at the way of the wicked, all they do is offensive to him, and therefore it shall perish, and they in it. It is certain that every man's judgment proceeds from the Lord, and it is well or ill with us, and is likely to be so to all eternity, accordingly as we are or are not accepted of God. Let this support the drooping spirits of the righteous, that the Lord knows their way, knows their hearts ( Jer. xii. 3 ), knows their secret devotions ( Matt. vi. 6 ), knows their character, how much soever it is blackened and blemished by the reproaches of men, and will shortly make them and their way manifest before the world, to their immortal joy and honour. Let this cast a damp upon the security and jollity of sinners, that their way, though pleasant now, will perish at last.

In singing these verses , and praying over them, let us possess ourselves with a holy dread of the wicked man's portion, and deprecate it with a firm and lively expectation of the judgment to come, and stir up ourselves to prepare for it, and with a holy care to approve ourselves to God in every thing, entreating his favour with our whole hearts.

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8 ; 2Ch 5:12 , 13 ). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Ep 5:19 , "singing ... in psalms, hymns, and spiritual songs."

Titles.-- To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Is 38:9 ).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21 , Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer ( Ha 3:1-19 ). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1 , title. The explanations of other particulars in the titles will be given as they occur.

Authors.-- This book is often called "The Psalms of David," he being the only author mentioned in the New Testament ( Lu 20:42 ) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him ( Ac 4:25 and He 4:7 ). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" ( 1Ch 9:19 ); including Heman ( 1Ch 6:33-38 ); and also Asaph ( 1Ch 6:39-44 ); and Ethan ( 1Ch 15:17-19 ). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

Contents.-- As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Ac 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

The Messiah and His Kingdom.-- David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Ac 2:30; Ro 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise ( 2Sa 7:12-16 ) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mt 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mt 27:46], and died with those of another on His lips [Lu 23:46]. Paul and Silas in the dungeon [Ac 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

Angus' or Bickersteth's arrangement may be profitably used as a guide for finding a Psalm on a special topic. It is a little modified, as follows:

1. Didactic. (1) Good and bad men: Psalms 1, 5, 7 , 9-12 , 14, 15 , 17, 24, 25, 32, 34, 36, 37, 50, 52, 53, 58, 73, 75, 84, 91, 92, 94, 112, 121, 125, 127, 128, 133; (2) God's law: Psalms 19, 119; (3) Human life vain: Psalms 39, 49, 90; (4) Duty of rulers: Psalms 82, 101. 2. Praise. (1) For God's goodness generally to Israel: Psalms 46, 48, 65, 66, 68, 76, 81, 85, 98, 105, 124, 126, 129, 135, 136, 149; (2) To good men, Psalms 23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146; (3) Mercies to individuals: Psalms 9, 18, 22, 30, 40, 75, 103, 108, 116, 118, 138, 144; (4) For His attributes generally: Psalms 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95-97, 99, 104, 111, 113-115, 134, 139, 147, 148, 150. 3. Devotional-- expressive of (1) Penitence: Psalms 6, 25, 32, 38, 51, 102, 130, 143; (2) Trust in trouble: Psalms 3, 16, 27, 31, 54, 56, 57, 61, 62, 71, 86; (3) Sorrow with hope: Psalms 13, 22, 69, 77, 88; (4) Of deep distress: Psalms 4, 5, 11, 28, 41, 55, 59, 64, 70, 109, 120, 140, 141, 143; (5) Feelings when deprived of religious privileges: Psalms 42, 43, 63, 84; (6) Desire for help: Psalms 7, 17, 26, 35, 44, 60, 74, 79, 80, 83, 89, 94, 102, 129, 137; (7) Intercession: Psalms 20, 67, 122, 132, 144. 4. Historical. Psalms 78, 105, 106. 5. Prophetical. Psalms 2, 16, 22, 40, 45, 68, 69, 72, 97, 110, 118.

Note.-- The compiler of the following notes has omitted all references to authors, as needlessly encumbering the commentary. He has had before him the works of Calvin, Scott, Poole, Ainsworth, Cobbin, Geice, Vatablus, Tholuck, J. H. Michaelis, Rosenmuller, and Alexander. To the two last named he has been particularly indebted for the parallel passages. He has made a free use of the views advanced by these authors, and claims no credit for anything in the work except the conciseness united with fullness of exposition. Whoever attempts it will find it far easier to write a long commentary than a brief one.

1. Blessed-- literally, "oh, the happiness"--an exclamation of strong emotion, as if resulting from reflecting on the subject. The use of the plural may denote fulness and variety ( 2Ch 9:7 ).

counsel ... way ... seat-- With their corresponding verbs, mark gradations of evil, as acting on the principles, cultivating the society, and permanently conforming to the conduct of the wicked, who are described by three terms, of which the last is indicative of the boldest impiety (compare Psa 26:4 , 5 ; Jr 15:17 ).

2. law-- all of God's word then written, especially the books of Moses (compare Psa 119:1 , 55, 97, &c.).

3. like a tree-- ( Jr 17:7 , 8 ).

planted-- settled, fast.

by-- or, "over."

the rivers-- canals for irrigation.

shall prosper-- literally, "make prosper," brings to perfection. The basis of this condition and character is given ( Psa 32:1 ).

4. not so-- either as to conduct or happiness.

like the chaff-- which, by Eastern modes of winnowing against the wind, was utterly blown away.

6. knoweth the way-- attends to and provides for them ( Psa 101:6 ; Pr 12:10 ; Ho 13:5 ).

CHAPTER 13

Ver. 10.And He was teaching in one of the synagogues on the Sabbath. The Sabbath was a festival on which the Jews came to the synagogue to hear the Law and its interpretation, as Christians on the Lord's day come together to hear mass and the sermon. Christ chose this time and place for the following miracle, that it might be public, and that He might confute and instruct the Pharisees, when speaking against it on account of the Sabbath.

Ver. 11.And behold there was a woman. "The spirit of infirmity, that is, an infirmity sent by the evil one," says de Lyra. Euthymius, "The devil of weakness not suffering her to live." The Arabic reads, "With whom was a spirit of infirmity for eighteen years, and she was bowed together and was not able to stand up by any means." This infirmity was a curving and bending of the whole body, so that the woman was compelled always to walk bent and stooping. Observe that diseases are often sent by the devils, through the permission of God, for sins of other reasons.

Ver. 16 shows the cause of this infirmity, "This daughter of Abraham, whom Satan hath bound," Thus the devil afflicted Job with various diseases, chap. ii. The same is seen in Psa_78:49, and Mat_9:23. The devil, therefore, made this woman crooked and bent, to compel her always to look down upon the earth.

Eighteen years. It was, therefore, an inveterate and incurable disease, and as such could not be healed by the physicians.

And was bowed together. Looking towards the ground, (cernua) crooked, with her head and back bent downwardsnay, she was less able even than a beast to look up at the sun and heavens, but must always look down at the rocks and the earth. For at the creation (Gen. i.)

Os homini sublime dedit, cœlumque

tueri

Jussit, et erectos ad sidera tollere

vultus,-

"God gave to man a lofty countenance,

And to regard the heavens commanded him.

Bade him to lift his form erect, and gaze

Upon the starry host,"

that he might look up at the sun and the heavens, and, by a heavenly life, journey towards God on high, and be received, into heaven and there enjoy the blessedness of the divine vision; for, as S. Basil says in the Catena, "We should seek heavenly things, and rise above those of earth." The devil, then, to turn men from heaven, makes them look downwards, so that they see, love, and pursue only earthly things.

Ver. 12.And when Jesus saw her (the Arabic has "Jesus looked upon her;" with the eyes, that is, of both body and mind; with the eyes of grace, pity, and mercy), He called her to Him, and said to her, Woman, thou art loosed, &c. "Loosed," that is, thou shalt be dismissed; thou art healed; healed by Me, through the laying on of My hands, as followed. For Christ seems to have done two things at the same time: to have laid His hands upon her, and so healed her, and to have said, Thou art loosed. He said, "Thou art loosed," and not "I loose thee," to sharpen the woman's faith. For Christ often ascribes healing and salvation to His touch, to show the virtue of His word and contact, for in the same moment in which He touched this woman, He healed her. "There was a divine virtue," says S. Cyril in the Catena, "in the flesh of Christ, by which in an instant He worked great and wonderful miracles. As when He said 'This is My Body,' He transmuted the bread into His Body, as He transubstantiates it daily in the Mass. For, to have said, This is My body, is to have made it so; as in the words, 'He spake and it was done.'" Hence, Titus, "By a word, assuredly most divine, and by a most perfect heavenly power, He removed the infirmity of this woman." Lastly, the words "Thou art loosed," that is, thou art freed, shows that the woman had been bound by Satan, constrained, kept down, as by a chain, so that her head appeared fixed to her knees and thighs. This bond Christ loosed, and thus made her erect. For Christ came to destroy the works of the devil.

Ver. 13.And He laid His hands on her. The hands signify the power of Christ, His authority, rule over diseases and devils; and equally His loving-kindness and beneficence, by which He conferred the benefit of healing upon the woman, through the beneficence of His touch.

Ver. 14.And the ruler of the synagogue answered with indignation. With indignation, because he envied Jesus the glory of a miracle by which He had shown Himself, before the whole synagogue and people, to be greater than the ruler. This man made religion and zeal for the observation of the Sabbath the cloak of his feeling. He is therefore called a hypocrite by Christ. So S. Cyril in the Catena, "When the ruler of this ungrateful synagogue saw the woman made suddenly erect by a mere touch, and celebrating the great acts of God, he sullied his zeal for the glory of the Lord with envy, and censured the miracle as if he would show himself solicitous for the Sabbath." Observe the word "ungrateful." He ought to have been grateful to Christ and to have given Him thanks for having honoured himself and the synagogue, and distinguished it by this miracle. But envy had so blinded him, that he thought the glory of Christ his own dishonour and disgrace, for he was unable to perform such and so great acts, himself. So Saul ought to have given thanks to David for slaying Goliath, the dread of himself and of all Israel. But envy made him so perverse that he thought the glory of David his own ignominy, imagining that David was preferred to himself, and that he himself, though the king, was placed below him. This is the living image of envythe mask of religionveiled and cloaked.

Ver. 15.The Lord then answered him, and said, Thou hypocrite. Hypocrites who feign sanctity abroad, when within they are full of envy and malice. S. Chrysostom in the Catena: "Christ rightly called him a hypocrite, because he had the face of one who observed the law carefully, but the mind of cunning and envy. He was not disturbed for the Sabbath and its violation, but because of Christ, because He obtained glory." I have treated the subject at length, Ecclus. 1:37, on the words ne fueris, and Ecclus 2:14, Væ duplici.

This daughter of Abraham. The argument of Christ is most applicable and forcible, showing that the healing was not a servile act, but one liberal and divine, and therefore, not only not unworthy, but rather most worthy, of the Sabbathfor the Sabbath, nay, even God Himself, the author of it, was wonderfully sanctified and made glorious, as S. Irenæus shows when he says that, "Christ, in healing the sick on the Sabbath day, acted not contrarily but according to the law." Christ then compares, opposes, and prefers the bond and release of the woman to the bond and release of the ox and ass.

Again, every word contains a pregnant antithesis. In the first Christ compares, and prefers the woman, as a daughter of Abraham, to the ox or ass. 2. He compares and prefers the spiritual bond and deliverance of the woman to those of the ox and ass. 3. The woman had suffered this bondage for eighteen years. The ox had borne its tether, and therefore its thirst, only an hour or two. 4. The setting of the ox free was a long and troublesome work, but the healing of the woman was the act of a moment, in which the obligation of the Sabbath could in no way be violated. 5. By this release the woman was restored to perfect health and sanctity, but the ox only drank a little draught of water. Lastly, He convicts the ruler and the Pharisees of inhumanity, because, in the words of Bede, "he postponed the healing of a human being to care of cattle."

The glorious things that were done by Him. The SyraicIn all the miracles which were done by His hand.

And he was teaching in one of the synagogues on the sabbath.11. And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.12. And when Jesus saw her, he called her to him, and said to her, Woman, you are loosed from your infirmity.13. And he laid his hands on her: and immediately she was made straight, and glorified God.14. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said to the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.15. The Lord then answered him, and said, you hypocrite, do not each one of you on the sabbath loose his ox or or ass from the stall, and lead him away to watering?16. And ought not this woman, being a daughter of Abraham, whom Satan has bound, lo, these eighteen years, be loosed from this bond on the sabbath day?17. And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

He soon explained that He had been speaking of the synagogue, showing, that He truly came to it, who preached in it, as it is said, And he was teaching in one of the synagogues.

He teaches indeed not separately, but in the synagogues; calmly, neither wavering in any thing, nor determining aught against the law of Moses; on the Sabbath also, because the Jews were then engaged in the hearing of the law.

Now that the Incarnation of the Word was manifested to destroy corruption and death, and the hatred of the devil against us, is plain from the actual events; for it follows, And behold there was a woman which had a spirit of infirmity, etc. He says spirit of infirmity, because the woman suffered from the cruelty of the devil, forsaken by God because of her own crimes or for the transgression of Adam, on account of which the bodies of men incur infirmity and death. But God gives this power to the Devil, to the end that men when pressed down by the weight of their adversity might betake them to better things. He points out the nature of her infirmity, saying, And was bowed together, and could in no wise lift up herself.

Because the head of the brutes is bent down towards the ground and looks upon the earth, but the head of man was made erect towards the heaven, his eyes tending upward. For it becomes us to seek what is above, and with our sight to pierce beyond earthly things.

But our Lord, to show that His coming into this world was to be the loosing of human infirmities, healed this woman. Hence it follows, And when Jesus saw her, he called her to him, and said to her, Woman, you are loosed from your infirmity. A word most suitable to God, full of heavenly majesty; for by His royal assent He dispels the disease.

He also laid His hands upon her, for it follows, He laid his hands on her, and immediately she was made straight, and glorified God. We should here answer, that the Divine power had put on the sacred flesh. For it was the flesh of God Himself, and of no other, as if the Son of Man existed apart from the Son of God, as some have falsely thought. But the ungrateful ruler of the synagogue, when he saw the woman, who before was creeping on the ground, now by Christ’s single touch made upright, and relating the mighty works of God, sullies his zeal for the glory of the Lord with envy, and condemns the miracle, that he might appear to be jealous for the Sabbath.

As it follows, And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said to the people, There are six days in which men ought to work, and not on the sabbath-day. He would have those who are dispersed about on the other days, and engaged in their own works, not come on the Sabbath to see and admire our Lord’s miracles, lest by chance they should believe. But the law has not forbidden all manual work on the Sabbath-day, and has it forbidden that which is done by a word or the mouth? Cease then both to eat and drink and speak and sing. And if you read not the law, how is it a Sabbath to you? But supposing the law has forbidden manual works, how is it a manual work to raise a woman upright by a word?

Lastly, God rested from the works of the world not from holy works, for His working is constant and everlasting; as the Son says, My Father works until now, and I work; that after the likeness of God our worldly, not our religious, works should cease. Accordingly our Lord pointedly answered him, as it follows, You hypocrite, do not each on of you on the sabbath-day loose his ox or his ass? etc.

The hypocrite is one who on the stage assumes a different character from his own. So also in this life some men carry one thing in their heart, and show another on the surface to the world.

Well then does he call the ruler of the synagogue a hypocrite, for he had the appearance of an observer of the law, but in his heart was a crafty and envious man. For it troubles him not that the Sabbath is broken, but that Christ is glorified. Now observe, that whenever Christ orders a work to be done, (as when He ordered the man sick of the palsy to take up his bed,) He raises His words to something higher, convincing men by the majesty of the Father, as He says, My Father works until now, and I work. But in this place, as doing every thing by word, He adds nothing further, refuting their calumny by the very things which they themselves did.

Now the ruler of the synagogue is convicted a hypocrite, in that he leads his cattle to watering on the Sabbath-day, but this woman, not more by birth than by faith the daughter of Abraham, he thought unworthy to be loosed from the chain of her infirmity. Therefore He adds, And ought not this woman, being a daughter of Abraham whom Satan has bound lo, these eighteen years, to be loosed from this bond on the sabbath-day? The ruler preferred that this woman should like the beasts rather look upon the earth than receive her natural stature, provided that Christ was not magnified. But they had nothing to answer; they themselves unanswerably condemned themselves.

Hence it follows, And when he had said these things, all his adversaries were ashamed. But the people, reaping great good from His miracles, rejoiced at the signs which they saw, as it follows, And all the people rejoiced;. For the glory of His works vanquished every scruple in them who sought Him not with corrupt hearts.

Mystically the unfruitful fig tree signifies the woman that was bowed down. For human nature of its own will rushes into sin, and as it would not bring forth the fruit of obedience, has lost the state of uprightness. The same fig tree preserved signifies the woman made upright.

Or the fig tree represents the synagogue; afterwards in the infirm woman there follows as it were a figure of the Church, which having fulfilled the measure of the law and the resurrection, and now raised up on high in that eternal resting place, can no more experience the frailty of our weak inclinations. Nor could this woman be healed except she had fulfilled the law and grace. For in ten sentences is contained the perfection of the law, and in the number eight the fullness of the resurrection.

Or else; man was made on the sixth day, and on the same sixth day were all the works of the Lord finished, but the number six multiplied three times makes eighteen. Because then man who was made on the sixth day was unwilling to do perfect works, but before the law, under the law, and at the beginning of grace, was weak, the woman was bowed down eighteen years.

That which the three years signified in the tree, the eighteen did in the woman, for three times six is eighteen. But she was crooked and could not look up, for in vain she heard the words, lift up your hearts.

For every sinner who thinks earthly things, not seeking those that are in heaven, is unable to look up. For while pursuing his baser desires, he declines from the uprightness of his state; or his heart is bent crooked, and he ever looks upon that which he unceasingly thinks about. The Lord called her and made her upright, for He enlightened her and succored her. He sometimes calls but does not make upright, for when we are enlightened by grace, we oft-times see what should be done, but because of sin do not practice it. For habitual sin binds down the mind, so that it cannot rise to uprightness. It makes attempts and fails, because when it has long stood by its own will, when the will is lacking, it falls.

Now this miracle is a sign of the coming sabbath, when every one who has fulfilled the law and grace, shall by the mercy of God put off the toils of this weak body. But why did He not mention any more animals, save to show that the time would come when the Jewish and Gentile nations should quench their bodily thirst, and this world’s heat in the fullness of the fountain of the Lord, and so through the calling forth of two nations, the Church should be saved.

But the daughter of Abraham is every faithful soul, or the Church gathered out of both nations into the unity of the faith. There is the same mystery then in the ox or ass being loosed and led to water, as in the daughter of Abraham being released from the bondage of our affections.

The president of the synagogue, when he saw the woman, who before crept on the ground, now raised by the touch of Christ, and hearing the mandate of God, was filled with envy, and decried the miracle, apparently through solicitude for keeping the sabbath. But the truth is, he would rather see the poor woman bent to the earth like a beast, than see Christ glorified by healing her. (St. Cyril in St. Thomas Aquinas)

10 And he was teaching in one of the synagogues on the sabbath. 11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. 12 And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. 13 And he laid his hands on her: and immediately she was made straight, and glorified God. 14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. 15 The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? 16 And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? 17 And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

Here is, I. The miraculous cure of a woman that had been long under a spirit of infirmity. Our Lord Jesus spent his Sabbaths in the synagogues, v. 10 . We should make conscience of doing so, as we have opportunity, and not think we can spend the sabbath as well at home reading a good book; for religious assemblies are a divine institution, which we must bear our testimony to, though but of two or three. And, when he was in the synagogues on the sabbath day, he was teaching there — en didaskon . It denotes a continued act; he still taught the people knowledge. He was in his element when he was teaching. Now to confirm the doctrine he preached, and recommend it as faithful, and well worthy of all acceptation, he wrought a miracle, a miracle of mercy.

1. The object of charity that presented itself was a woman in the synagogue that had a spirit of infirmity eighteen years, v. 11 . She had an infirmity, which an evil spirit, by divine permission, had brought upon her, which was such that she was bowed together by strong convulsions, and could in no wise lift up herself; and, having been so long thus, the disease was incurable; she could not stand erect, which is reckoned man's honour above the beasts. Observe, Though she was under this infirmity, by which she was much deformed, and made to look mean, and not only so, but, as is supposed, motion was very painful to her, yet she went to the synagogue on the sabbath day. Note, Even bodily infirmities, unless they be very grievous indeed, should not keep us from public worship on the sabbath days; for God can help us, beyond our expectation.

2. The offer of this cure to one that sought it not bespeaks the preventing mercy and grace of Christ: When Jesus saw her, he called her to him, v. 12 . It does not appear that she made any application to him, or had any expectation from him; but before she called he answered. She came to him to be taught, and to get good to her soul, and then Christ gave this relief to her bodily infirmity. Note, Those whose first and chief care is for their souls do best befriend the true interests of their bodies likewise, for other things shall be added to them. Christ in his gospel calls and invites those to come to him for healing that labour under spiritual infirmities, and, if he calls us, he will undoubtedly help us when we come to him.

3. The cure effectually and immediately wrought bespeaks his almighty power. He laid his hands on her, and said, " Woman, thou art loosed from thine infirmity; though thou hast been long labouring under it, thou art at length released from it." Let not those despair whose disease is inveterate, who have been long in affliction. God can at length relieve them, therefore though he tarry wait for him. Though it was a spirit of infirmity, an evil spirit, that she was under the power of, Christ has a power superior to that of Satan, is stronger than he. Though she could in no wise lift up herself, Christ could lift her up, and enable her to lift up herself. She that had been crooked was immediately made straight, and the scripture was fulfilled ( Ps. cxlvi. 8 ): The Lord raiseth them that are bowed down. This cure represents the work of Christ's grace upon the souls of the people. (1.) In the conversion of sinners. Unsanctified hearts are under this spirit of infirmity; they are distorted, the faculties of the soul are quite out of place and order; they are bowed down towards things below. O curvæ in terram animæ! They can in no wise lift up themselves to God and heaven; the bent of the soul, in its natural state, is the quite contrary way. Such crooked souls seek not to Christ; but he calls them to him, lays the hand of his power and grace upon them, speaks a healing word to them, by which he looses them from their infirmity, makes the soul straight, reduces it to order, raises it above worldly regards, and directs its affections and aims heavenward. Though man cannot make that straight which God has made crooked ( Eccl. vii. 13 ), yet the grace of God can make that straight which the sin of man has made crooked. (2.) In the consolation of good people. Many of the children of God are long under a spirit of infirmity, a spirit of bondage; through prevailing grief and fear, their souls are cast down and disquieted within them, they are troubled, they are bowed down greatly, they go mourning all the day long, Ps. xxxviii. 6 . But Christ, by his Spirit of adoption, looses them from this infirmity in due time, and raises them up.

4. The present effect of this cure upon the soul of the patient as well as upon her body. She glorified God, gave him the praise of her cure to whom all praise is due. When crooked souls are made straight, they will show it by their glorifying God.

II. The offence that was taken at this by the ruler of the synagogue, as if our Lord Jesus had committed some heinous crime, in healing this poor woman. He had indignation at it, because it was on the sabbath day, v. 14 . One would think that the miracle should have convinced him, and that the circumstance of its being done on the sabbath day could not have served to counteract the conviction; but what light can shine so clear, so strong, that a spirit of bigotry and enmity to Christ and his gospel will not serve to shut men's eyes against it? Never was such honour done to the synagogue he was ruler of as Christ had now done it, and yet he had indignation at it. He had not indeed the impudence to quarrel with Christ; but he said to the people, reflecting upon Christ in what he said, There are six days in which men ought to work, in them therefore come and be healed, and not on the sabbath day. See here how light he made of the miracles Christ wrought, as if they were things of course, and no more than what quacks and mountebanks did every day: "You may come and be healed any day of the week." Christ's cures were become, in his eyes, cheap and common things. See also how he stretches the law beyond its intention, or any just construction that could be put upon it, in making either healing or being healed with a touch of the hand, or a word's speaking, to be that work which is forbidden on the sabbath day. This was evidently the work of God; and, when God tied us out from working that day, did he tie himself out? The same word in Hebrew signifies both godly and merciful ( chesed ), to intimate that works of mercy and charity are in a manner works of piety ( 1 Tim. v. 4 ) and therefore very proper on sabbath days.

III. Christ's justification of himself in what he had done ( v. 15 ): The Lord then answered him, as he had answered others who in like manner cavilled at him, Thou hypocrite. Christ, who knows men's hearts, may call those hypocrites whom it would be presumption for us to call so. We must judge charitably, and can judge only according to the outward appearance. Christ knew that he had a real enmity to him and to his gospel, that he did but cloak this with a pretended zeal for the sabbath day, and that when he bade the people come on the six days, and be healed, he really would not have them be healed any day. Christ could have told him this, but he vouchsafes to reason the case with him; and,

1. He appeals to the common practice among the Jews, which was never disallowed, that of watering their cattle on the sabbath day. Those cattle that are kept up in the stable are constantly loosed from the stall on the sabbath day, and led away to watering. It would be a barbarous thing not to do it; for a merciful man regards the life of his beast, his own beast that serves him. Letting the cattle rest on the sabbath day, as the law directed, would be worse than working them, if they must be made to fast on that day, as the Ninevites' cattle on their fast-day, that were not permitted to feed nor drink water, Jon. iii. 7 .

2. He applies this to the present case ( v. 16 ): "Must the ox and the ass have compassion shown them on the sabbath day, and have so much time and pains bestowed upon them every sabbath, to be loosed from the stall, led away perhaps a great way to the water, and then back again, and shall not this woman, only with a touch of the hand and a word's speaking, be loosed from a much greater grievance than that which the cattle undergo when they are kept a day without water? For consider," (1.) "She is a daughter of Abraham, in a relation to whom you all pride yourselves; she is your sister, and shall she be denied a favour that you grant to an ox or an ass, dispensing a little with the supposed strictness of the sabbath day? She is a daughter of Abraham, and therefore is entitled to the Messiah's blessings, to the bread which belongs to the children. " (2.) "She is one whom Satan has bound. He had a hand in the affliction, and therefore it was not only an act of charity to the poor woman, but of piety to God, to break the power of the devil, and baffle him." (3.) "She has been in this deplorable condition, lo, these eighteen years, and therefore, now that there is an opportunity of delivering her, it ought not to be deferred a day longer, as you would have it, for any of you would have thought eighteen years' affliction full long enough."

IV. The different effect that this had upon those that heard him. He had sufficiently made it out, not only that it was lawful, but that it was highly fit and proper, to heal this poor woman on the sabbath day, and thus publicly in the synagogue, that they might all be witnesses of the miracle. And now observe,

1. What a confusion this was to the malice of his persecutors: When he had said these things, all his adversaries were ashamed ( v. 17 ); they were put to silence, and were vexed that they were so, that they had not a word to say for themselves. It was not a shame that worked repentance, but rather indignation. Note, Sooner or later, all the adversaries of Christ, and his doctrine and miracles, will be made ashamed.

11. spirit of infirmity-- Compare Lu 13:17 , "whom Satan hath bound." From this it is probable, though not certain, that her protracted infirmity was the effect of some milder form of possession; yet she was "a daughter of Abraham," in the same gracious sense, no doubt, as Zaccheus, after his conversion, was "a son of Abraham" ( Lu 19:9 ).

12-13. said ... Woman ... and laid-- both at once.

14. with indignation-- not so much at the sabbath violation as at the glorification of Christ. (Compare Mt 21:15 ) [Trench].

said to the people-- "Not daring directly to find fault with the Lord, he seeks circuitously to reach Him through the people, who were more under his influence, and whom he feared less" [Trench].

15. the Lord-- (See on Lu 10:1 ).

hypocrite!-- How "the faithful and true Witness" tears off the masks which men wear!

his ox, &c.-- (See on Mt 12:9-13 ; and Lu 6:9 ).

16. ought not, &c.-- How gloriously the Lord vindicates the superior claims of this woman, in consideration of the sadness and long duration of her suffering, and of her dignity notwithstanding, as an heir of the promise!