8And there was a day when Eliseus passed by Sunam: now there was a great woman there, who detained him to eat bread: and as he passed often that way, he turned into her house to eat bread.9And she said to her husband: I perceive that this is a holy man of God, who often passeth by us.10Let us, therefore, make him a little chamber, and put a little bed in it for him, and a table, and a stool, and a candlestick, that when he cometh to us he may abide there.11Now, there was a certain day, when he came, and turned into the chamber, and rested there.14And he said: What will she then that I do for her? And Giezi said: Do not ask, for she hath no son, and her husband is old.15Then he bid him call her. And when she was called, and stood before the door,16He said to her: At this time, and this same hour, if life be in company, thou shalt have a son in thy womb. But she answered: Do not, I beseech thee, my lord, thou man of God, do not lie to thy handmaid.
8Now it happened that, on a certain day, Elisha passed by Shunem. And there was a great woman there, who took him to eat bread. And since he frequently passed by there, he turned aside to her house, so that he might eat bread.9And she said to her husband: “I have noticed that he is a holy man of God, who passes by us frequently.10Therefore, let us prepare a small upper room for him, and place a bed in it for him, and a table, and a chair, and a lampstand, so that when he comes to us, he may stay there.”11Then it happened that, on a certain day, arriving, he turned aside into the upper room, and he rested there.14And he said, “Then what does she want, that I might do for her?” And Gehazi said: “You need not ask. For she has no son, and her husband is elderly.”15And so, he instructed him to call her. And when she had been called, and was standing before the door,16he said to her, “At this time, and at this same hour, with life as a companion, you will have a son in your womb.” But she responded, “Do not, I ask you, my lord, a man of God, do not be willing to lie to your handmaid.”
8And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread.9And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually.10Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.11And it fell on a day, that he came thither, and he turned into the chamber, and lay there.14And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old.15And he said, Call her. And when he had called her, she stood in the door.16And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid.
8And there was a day when Eliseus passed by Sunam: now there was a great woman there, who detained him to eat bread: and as he passed often that way, he turned into her house to eat bread.9And she said to her husband: I perceive that this is a holy man of God, who often passeth by us.10Let us, therefore, make him a little chamber, and put a little bed in it for him, and a table, and a stool, and a candlestick, that when he cometh to us he may abide there.11Now, there was a certain day, when he came, and turned into the chamber, and rested there.14And he said: What will she then that I do for her? And Giezi said: Do not ask, for she hath no son, and her husband is old.15Then he bid him call her. And when she was called, and stood before the door,16He said to her: At this time, and this same hour, if life be in company, thou shalt have a son in thy womb. But she answered: Do not, I beseech thee, my lord, thou man of God, do not lie to thy handmaid.
8Now it happened that, on a certain day, Elisha passed by Shunem. And there was a great woman there, who took him to eat bread. And since he frequently passed by there, he turned aside to her house, so that he might eat bread.9And she said to her husband: “I have noticed that he is a holy man of God, who passes by us frequently.10Therefore, let us prepare a small upper room for him, and place a bed in it for him, and a table, and a chair, and a lampstand, so that when he comes to us, he may stay there.”11Then it happened that, on a certain day, arriving, he turned aside into the upper room, and he rested there.14And he said, “Then what does she want, that I might do for her?” And Gehazi said: “You need not ask. For she has no son, and her husband is elderly.”15And so, he instructed him to call her. And when she had been called, and was standing before the door,16he said to her, “At this time, and at this same hour, with life as a companion, you will have a son in your womb.” But she responded, “Do not, I ask you, my lord, a man of God, do not be willing to lie to your handmaid.”
8And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread.9And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually.10Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.11And it fell on a day, that he came thither, and he turned into the chamber, and lay there.14And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old.15And he said, Call her. And when he had called her, she stood in the door.16And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid.
2The mercies of the Lord I will sing for ever. I will shew forth thy truth with my mouth to generation and generation.3For thou hast said: Mercy shall be built up for ever in the heavens: thy truth shall be prepared in them.16Blessed is the people that knoweth jubilation. They shall walk, O Lord, in the light of thy countenance:17And in thy name they shall rejoice all the day, and in thy justice they shall be exalted.18For thou art the glory of their strength: and in thy good pleasure shall our horn be exalted.19For our protection is of the Lord, and of our king the holy one of Israel.
2I will sing the mercies of the Lord in eternity. I will announce your truth with my mouth, from generation to generation.3For you have said: Mercy will be built in the heavens, unto eternity. Your truth will be prepared there.16Blessed is the people that knows jubilation. They will walk in the light of your countenance, O Lord,17and they will exult in your name all day long, and they will be exalted in your justice.18For you are the glory of their virtue, and in your goodness, our horn will be exalted.19For our assumption is of the Lord, and it is of our king, the holy one of Israel.
2For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens.3I have made a covenant with my chosen, I have sworn unto David my servant,16In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted.17For thou art the glory of their strength: and in thy favour our horn shall be exalted.18For the Lord is our defence; and the Holy One of Israel is our king.19Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
2The mercies of the Lord I will sing for ever. I will shew forth thy truth with my mouth to generation and generation.3For thou hast said: Mercy shall be built up for ever in the heavens: thy truth shall be prepared in them.16Blessed is the people that knoweth jubilation. They shall walk, O Lord, in the light of thy countenance:17And in thy name they shall rejoice all the day, and in thy justice they shall be exalted.18For thou art the glory of their strength: and in thy good pleasure shall our horn be exalted.19For our protection is of the Lord, and of our king the holy one of Israel.
2I will sing the mercies of the Lord in eternity. I will announce your truth with my mouth, from generation to generation.3For you have said: Mercy will be built in the heavens, unto eternity. Your truth will be prepared there.16Blessed is the people that knows jubilation. They will walk in the light of your countenance, O Lord,17and they will exult in your name all day long, and they will be exalted in your justice.18For you are the glory of their virtue, and in your goodness, our horn will be exalted.19For our assumption is of the Lord, and it is of our king, the holy one of Israel.
2For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens.3I have made a covenant with my chosen, I have sworn unto David my servant,16In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted.17For thou art the glory of their strength: and in thy favour our horn shall be exalted.18For the Lord is our defence; and the Holy One of Israel is our king.19Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
Where the Douay blesses the people that knoweth jubilation (v. 16), Calmet, in Haydock's notes, reports the Hebrew as "how to sound the trumpet," which was the office of priests; they marched beside the ark, "as it were under the eyes of God." The opening lines carry smaller textual puzzles. For For thou hast said (v. 3) the Hebrew has "I," and Berthier and Calmet disagree over which side St. Jerome took, while Houbigant would move the word to the next verse. Calmet reads thy truth in v. 2 as confidence held against appearances, paraphrasing, "Notwithstanding our distress, I know thou wilt perform thy promises." Worthington makes the horn of v. 18 "power and kingdom," and Berthier insists the psalmist "cannot speak of temporal blessings alone."
Haydock's summary of the psalm, the perpetuity of the Church despite "most grievous afflictions," sets the frame, and Augustine fills it. He takes the title's Æthan to mean "strong" and adds that "No man in this world is strong, except in the hope of God's promises." The singer of v. 2 makes known a truth that is not his own, or in Augustine's words, "Truth Thine, language mine." In v. 3 Augustine reads mercy and truth as a pair that must come in order, since "truth in the fulfilment of promises could not be shown, unless mercy in the remission of sins preceded." Following Paul, he assigns truth to Israel, to whom the promises were made, and mercy to the Gentiles, and he makes them two walls meeting in the corner stone. The heavens in which that truth is established are the apostles, a reading Worthington shares when he has the apostles' preaching establish the Church for ever. On vv. 16-17 Augustine asks what it means to know jubilation, and answers that it is to know where a joy "beyond words to express" comes from. Those who rejoice in God's name may rejoice all day; those who rejoice in their own "shall not continue in their joy," because they fall through pride. The horn is lifted "because it has seemed good to Thee, not because we are worthy."
Calmet supplies the pastoral counsel. If a promise seems unkept, "we must confess our ignorance, or throw the blame on the sins of the nation: but never call in question the divine mercy." That rules out the despair which reads delay as abandonment. Augustine rules out the opposite error, a joy that is really self-satisfaction, and a zeal "not according to knowledge" that tries to stand on a righteousness of its own. What the psalm asks is praise sung in borrowed truth and the singer's own words, by people who know where their strength comes from. Augustine's figure for them comes in his reading of v. 19, "I was moved like a heap of sand, that I might fall," until the Lord took him up.
3Know you not that all we who are baptized in Christ Jesus are baptized in his death?4For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.8Now, if we be dead with Christ, we believe that we shall live also together with Christ.9Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.10For in that he died to sin, he died once: but in that he liveth, he liveth unto God.11So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
3Do you not know that those of us who have been baptized in Christ Jesus have been baptized into his death?4For through baptism we have been buried with him into death, so that, in the manner that Christ rose from the dead, by the glory of the Father, so may we also walk in the newness of life.8Now if we have died with Christ, we believe that we shall also live together with Christ.9For we know that Christ, in rising up from the dead, can no longer die: death no longer has dominion over him.10For in as much as he died for sin, he died once. But in as much as he lives, he lives for God.11And so, you should consider yourselves to be certainly dead to sin, and to be living for God in Christ Jesus our Lord.
3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.8Now if we be dead with Christ, we believe that we shall also live with him:9Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.11Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
3Know you not that all we who are baptized in Christ Jesus are baptized in his death?4For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.8Now, if we be dead with Christ, we believe that we shall live also together with Christ.9Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.10For in that he died to sin, he died once: but in that he liveth, he liveth unto God.11So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
3Do you not know that those of us who have been baptized in Christ Jesus have been baptized into his death?4For through baptism we have been buried with him into death, so that, in the manner that Christ rose from the dead, by the glory of the Father, so may we also walk in the newness of life.8Now if we have died with Christ, we believe that we shall also live together with Christ.9For we know that Christ, in rising up from the dead, can no longer die: death no longer has dominion over him.10For in as much as he died for sin, he died once. But in as much as he lives, he lives for God.11And so, you should consider yourselves to be certainly dead to sin, and to be living for God in Christ Jesus our Lord.
3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.8Now if we be dead with Christ, we believe that we shall also live with him:9Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.11Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
The Douay's baptized in his death (v. 3) softens a preposition. Haydock records the Greek as "unto his death," which makes baptism directional rather than locational — not a state one is placed inside, but a movement toward something already accomplished. Witham explains why Paul can argue this way at all, and the explanation is physical rather than figurative: the apostle "alludes to the manner of administering the sacrament of baptism, which was then done by immersion or by plunging the person baptized under the water." The congregation reading this letter had been held under. Witham finds in that action a resemblance to Christ's death and burial under ground, and in the coming up a resemblance to his resurrection to an immortal life — so the argument of vv. 3–4 is not an image imposed on the rite but a reading of what the rite already did to them.
The hardest phrase is v. 10, in that he died to sin, he died once, which cannot mean what its grammar suggests. Witham states the constraint plainly: the sense must be that he died for sins, or to destroy other men's sins, "he himself being incapable of sinning." Christ has no sin to die out of; the dying is entirely on someone else's account. That correction is what makes the rest of the passage work as an argument rather than an analogy. Challoner supplies the vocabulary Paul is using: the "old man" is our corrupt state, subject to sin and concupiscence, coming to us from Adam, and the "new man" is that same nature reformed in and by Christ, while the "body of sin" names not flesh as such but the vices that ruled the earlier life. Witham then draws the inference that governs the reading's last verse. The old man is to be looked on as crucified with Christ, and ourselves as dead to sin — and the reason we may not sin again is the reason Christ may not die again. Death shall no more have dominion over him (v. 9) is not a consoling flourish; it is the premise from which reckon that you are dead to sin (v. 11) follows. What was once-for-all in him is meant to be once-for-all in us.
Witham's other image carries the application. Those baptized were "planted as branches ingrafted in Christ," and his conclusion is a practical one — let us endeavour to bring forth the fruits of a virtuous life. A graft that keeps producing the fruit of the old stock has not taken, whatever was done to the bark. This is where the passage refuses two familiar evasions. It will not let baptism be treated as a naming ceremony, a social fact about one's origins that makes no claim on the present; and it will not let dead to sin be treated as a description of how one feels, to be abandoned when the feeling fails. Paul's verb is reckon — count it as true, and act on the count. The old life was not improved or supervised; on Witham's reading of the rite, it was put under the water and left there.
37He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me.38And he that taketh not up his cross, and followeth me, is not worthy of me.39He that findeth his life, shall lose it: and he that shall lose his life for me, shall find it.40He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me.41He that receiveth a prophet in the name of a prophet, shall receive the reward of a prophet: and he that receiveth a just man in the name of a just man, shall receive the reward of a just man.42And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you he shall not lose his reward.
37Whoever loves father or mother more than me is not worthy of me. And whoever loves son or daughter above me is not worthy of me.38And whoever does not take up his cross and follow me is not worthy of me.39Whoever finds his life, will lose it. And whoever will have lost his life because of me, shall find it.40Whoever receives you, receives me. And whoever receives me, receives him who sent me.41Whoever receives a prophet, in the name of a prophet, shall receive the reward of a prophet. And whoever receives the just in the name of the just shall receive the reward of the just.42And whoever shall give, even to one of the least of these, a cup of cold water to drink, solely in the name of a disciple: Amen I say to you, he shall not lose his reward.”
37He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.38And he that taketh not his cross, and followeth after me, is not worthy of me.39He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.40He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.41He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.42And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
37He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me.38And he that taketh not up his cross, and followeth me, is not worthy of me.39He that findeth his life, shall lose it: and he that shall lose his life for me, shall find it.40He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me.41He that receiveth a prophet in the name of a prophet, shall receive the reward of a prophet: and he that receiveth a just man in the name of a just man, shall receive the reward of a just man.42And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you he shall not lose his reward.
37Whoever loves father or mother more than me is not worthy of me. And whoever loves son or daughter above me is not worthy of me.38And whoever does not take up his cross and follow me is not worthy of me.39Whoever finds his life, will lose it. And whoever will have lost his life because of me, shall find it.40Whoever receives you, receives me. And whoever receives me, receives him who sent me.41Whoever receives a prophet, in the name of a prophet, shall receive the reward of a prophet. And whoever receives the just in the name of the just shall receive the reward of the just.42And whoever shall give, even to one of the least of these, a cup of cold water to drink, solely in the name of a disciple: Amen I say to you, he shall not lose his reward.”
37He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.38And he that taketh not his cross, and followeth after me, is not worthy of me.39He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.40He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.41He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.42And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
Three times the reading delivers the same verdict, is not worthy of me, which Menochius pins down: not worthy to be my disciple, or to enjoy my kingdom. Jerome insists on the comparative that makes the demand liveable: Christ does not forbid loving a parent or child, he adds emphatically more than me, and finds the rule in the Song of Songs — "Order love in me": after God, love father, mother, children. The Gloss notices that the two clauses of v. 37 ascend rather than repeat: parents commonly love children more than children love parents, so the second asks more. Remigius narrows the word that would otherwise wreck v. 39: the life to be lost is not the soul as substance but this present state of being, "this light, its joys and pleasures." The cross itself is named for what it does: Gregory the Great derives crux from cruciatus, torment.
Where they divide is on what the torment consists of. Augustine sets out two crosses: a corporal one restraining the appetites of touch, taste and sight, and a spiritual one, far more worthy of notice, governing the mind's affections by humility, tranquillity and peace — and the second, he insists, is the precious one. Gregory divides differently: we bear the cross by afflicting the flesh with abstinence, or by making a neighbour's afflictions our own. Then he knifes both halves. Some make a show of abstinence "not for God, but for ostentation," and some show compassion carnally, countenancing a neighbour's faults instead of encouraging his virtue; "these indeed seem to bear their cross, but do not follow the Lord" — which is why and followeth me is attached. Chrysostom guards the other flank: Paul bids us obey parents in all things, meaning all not hurtful to piety, and "it is holy to render them every other honour, but when they demand more than is due, we ought not to yield." He also names the method: Christ "uses those things which men's affections are set upon as a means of bringing them to their duty" — why are you loath to contemn your life? Because you love it. For that reason contemn it. Hilary compresses the whole of it: "the gain of life brings death, the loss of life brings salvation."
Then the demand turns outward. Jerome supplies the situation: gold has been taken from the apostles and brass shaken out of their purses; whence, then, their food? The promises of vv. 40–42 temper the rigour: hospitality to a preacher becomes an encounter with the one who sent him. Chrysostom presses the wording: in the name of a prophet — not for greatness in this life, but because he is a prophet. Jerome answers the obvious objection: are we obliged to keep false prophets, or a Judas? Look to the office, not the person; the host keeps his reward though his guest be unworthy. Gregory is exact about whose reward it is: not a reward from a prophet but the reward of a prophet, the supporter a partaker in the righteousness he underwrote. The catena is blunter: if the body is not supported the voice will fail. Menochius finds the precedent in David's ruling that the man who went to battle and the man who kept the baggage share alike (1 Kings xxx. 24) — and the reverse, since Saul, holding the coats, stoned Stephen by the hands of them all. Jerome notes that Christ says cold water because for hot one could plead poverty and lack of fuel: the last excuse is taken away, and what remains, on the Gloss's reading, is a God who looks more at the mind of the giver than at the size of the gift.
8And there was a day when Eliseus passed by Sunam: now there was a great woman there, who detained him to eat bread: and as he passed often that way, he turned into her house to eat bread.9And she said to her husband: I perceive that this is a holy man of God, who often passeth by us.10Let us, therefore, make him a little chamber, and put a little bed in it for him, and a table, and a stool, and a candlestick, that when he cometh to us he may abide there.11Now, there was a certain day, when he came, and turned into the chamber, and rested there.14And he said: What will she then that I do for her? And Giezi said: Do not ask, for she hath no son, and her husband is old.15Then he bid him call her. And when she was called, and stood before the door,16He said to her: At this time, and this same hour, if life be in company, thou shalt have a son in thy womb. But she answered: Do not, I beseech thee, my lord, thou man of God, do not lie to thy handmaid.
8Now it happened that, on a certain day, Elisha passed by Shunem. And there was a great woman there, who took him to eat bread. And since he frequently passed by there, he turned aside to her house, so that he might eat bread.9And she said to her husband: “I have noticed that he is a holy man of God, who passes by us frequently.10Therefore, let us prepare a small upper room for him, and place a bed in it for him, and a table, and a chair, and a lampstand, so that when he comes to us, he may stay there.”11Then it happened that, on a certain day, arriving, he turned aside into the upper room, and he rested there.14And he said, “Then what does she want, that I might do for her?” And Gehazi said: “You need not ask. For she has no son, and her husband is elderly.”15And so, he instructed him to call her. And when she had been called, and was standing before the door,16he said to her, “At this time, and at this same hour, with life as a companion, you will have a son in your womb.” But she responded, “Do not, I ask you, my lord, a man of God, do not be willing to lie to your handmaid.”
8And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread.9And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually.10Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.11And it fell on a day, that he came thither, and he turned into the chamber, and lay there.14And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old.15And he said, Call her. And when he had called her, she stood in the door.16And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid.
The Douay calls her a great woman (v. 8), and the notes gathered in Haydock will not let the adjective mean money alone. Tirinus, after the Arabic, reads "renowned for piety" as well as for riches; the Chaldean renders it "Fearing sins"; Haydock adds, "This was true greatness." Calmet sets her house at Sunam, at the foot of Thabor, and Menochius explains why the prophet kept passing it, since Eliseus went that way to visit the colleges of prophets at Bethel and Jericho. The room she proposes in v. 10 is furnished item by item, a bed, a table, a stool and a candlestick, and Haydock notes that the Hebrew adds "on the wall," which Calmet takes for a walled chamber at the top of the house, where strangers usually lodged.
Menochius and Vatable think the chamber may have stood apart from the household so that Eliseus "might be less distracted in his meditations." On that reading the woman's hospitality is a judgement as well as a kindness. She has decided he is a holy man of God (v. 9) and builds for what such a man needs, down to a candlestick that Calmet says could carry many lamps. When the reward comes, Haydock gives the Hebrew of v. 16 as "thou shalt embrace a son" in thy arms, and Calmet points to Genesis 18:10, the promise made to Sara. Menochius observes that if life be in company is St. Jerome's addition, a usual form of speech, and that the prophet promises she will live to nurse the child as well as bear him. Her answer, do not lie to thy handmaid, splits the commentators. Calmet hears a plea not to be flattered "with vain hopes"; Menochius suggests she doubted the prophet was speaking by inspiration; Haydock reads it as joy too great to credit and sets it beside Luke 24:41. Giezi's remark in v. 14, that her husband is old, explains the reaction, and Menochius calls the wish for a son natural, "particularly to people in good circumstances," to which Haydock adds, of the Hebrew nation.
The passage rebukes two habits. One measures greatness by the size of the house, where Haydock finds it in the fear of sin. The other gives in order to be repaid; the woman never asks for anything, and the prophet has to put the question to his servant in v. 14 before her need is even named. What the text asks for instead is attention to what a guest requires, and enough humility to be startled when God answers a wish one had stopped voicing. Its picture of that is a small room on the wall with a bed, a table, a stool and a lamp, kept ready for a man who might or might not come back that way.
2The mercies of the Lord I will sing for ever. I will shew forth thy truth with my mouth to generation and generation.3For thou hast said: Mercy shall be built up for ever in the heavens: thy truth shall be prepared in them.16Blessed is the people that knoweth jubilation. They shall walk, O Lord, in the light of thy countenance:17And in thy name they shall rejoice all the day, and in thy justice they shall be exalted.18For thou art the glory of their strength: and in thy good pleasure shall our horn be exalted.19For our protection is of the Lord, and of our king the holy one of Israel.
2I will sing the mercies of the Lord in eternity. I will announce your truth with my mouth, from generation to generation.3For you have said: Mercy will be built in the heavens, unto eternity. Your truth will be prepared there.16Blessed is the people that knows jubilation. They will walk in the light of your countenance, O Lord,17and they will exult in your name all day long, and they will be exalted in your justice.18For you are the glory of their virtue, and in your goodness, our horn will be exalted.19For our assumption is of the Lord, and it is of our king, the holy one of Israel.
2For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens.3I have made a covenant with my chosen, I have sworn unto David my servant,16In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted.17For thou art the glory of their strength: and in thy favour our horn shall be exalted.18For the Lord is our defence; and the Holy One of Israel is our king.19Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people.
Where the Douay blesses the people that knoweth jubilation (v. 16), Calmet, in Haydock's notes, reports the Hebrew as "how to sound the trumpet," which was the office of priests; they marched beside the ark, "as it were under the eyes of God." The opening lines carry smaller textual puzzles. For For thou hast said (v. 3) the Hebrew has "I," and Berthier and Calmet disagree over which side St. Jerome took, while Houbigant would move the word to the next verse. Calmet reads thy truth in v. 2 as confidence held against appearances, paraphrasing, "Notwithstanding our distress, I know thou wilt perform thy promises." Worthington makes the horn of v. 18 "power and kingdom," and Berthier insists the psalmist "cannot speak of temporal blessings alone."
Haydock's summary of the psalm, the perpetuity of the Church despite "most grievous afflictions," sets the frame, and Augustine fills it. He takes the title's Æthan to mean "strong" and adds that "No man in this world is strong, except in the hope of God's promises." The singer of v. 2 makes known a truth that is not his own, or in Augustine's words, "Truth Thine, language mine." In v. 3 Augustine reads mercy and truth as a pair that must come in order, since "truth in the fulfilment of promises could not be shown, unless mercy in the remission of sins preceded." Following Paul, he assigns truth to Israel, to whom the promises were made, and mercy to the Gentiles, and he makes them two walls meeting in the corner stone. The heavens in which that truth is established are the apostles, a reading Worthington shares when he has the apostles' preaching establish the Church for ever. On vv. 16-17 Augustine asks what it means to know jubilation, and answers that it is to know where a joy "beyond words to express" comes from. Those who rejoice in God's name may rejoice all day; those who rejoice in their own "shall not continue in their joy," because they fall through pride. The horn is lifted "because it has seemed good to Thee, not because we are worthy."
Calmet supplies the pastoral counsel. If a promise seems unkept, "we must confess our ignorance, or throw the blame on the sins of the nation: but never call in question the divine mercy." That rules out the despair which reads delay as abandonment. Augustine rules out the opposite error, a joy that is really self-satisfaction, and a zeal "not according to knowledge" that tries to stand on a righteousness of its own. What the psalm asks is praise sung in borrowed truth and the singer's own words, by people who know where their strength comes from. Augustine's figure for them comes in his reading of v. 19, "I was moved like a heap of sand, that I might fall," until the Lord took him up.
3Know you not that all we who are baptized in Christ Jesus are baptized in his death?4For we are buried together with him by baptism into death: that, as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life.8Now, if we be dead with Christ, we believe that we shall live also together with Christ.9Knowing that Christ, rising again from the dead, dieth now no more. Death shall no more have dominion over him.10For in that he died to sin, he died once: but in that he liveth, he liveth unto God.11So do you also reckon that you are dead to sin, but alive unto God, in Christ Jesus our Lord.
3Do you not know that those of us who have been baptized in Christ Jesus have been baptized into his death?4For through baptism we have been buried with him into death, so that, in the manner that Christ rose from the dead, by the glory of the Father, so may we also walk in the newness of life.8Now if we have died with Christ, we believe that we shall also live together with Christ.9For we know that Christ, in rising up from the dead, can no longer die: death no longer has dominion over him.10For in as much as he died for sin, he died once. But in as much as he lives, he lives for God.11And so, you should consider yourselves to be certainly dead to sin, and to be living for God in Christ Jesus our Lord.
3Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?4Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.8Now if we be dead with Christ, we believe that we shall also live with him:9Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.10For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.11Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.
The Douay's baptized in his death (v. 3) softens a preposition. Haydock records the Greek as "unto his death," which makes baptism directional rather than locational — not a state one is placed inside, but a movement toward something already accomplished. Witham explains why Paul can argue this way at all, and the explanation is physical rather than figurative: the apostle "alludes to the manner of administering the sacrament of baptism, which was then done by immersion or by plunging the person baptized under the water." The congregation reading this letter had been held under. Witham finds in that action a resemblance to Christ's death and burial under ground, and in the coming up a resemblance to his resurrection to an immortal life — so the argument of vv. 3–4 is not an image imposed on the rite but a reading of what the rite already did to them.
The hardest phrase is v. 10, in that he died to sin, he died once, which cannot mean what its grammar suggests. Witham states the constraint plainly: the sense must be that he died for sins, or to destroy other men's sins, "he himself being incapable of sinning." Christ has no sin to die out of; the dying is entirely on someone else's account. That correction is what makes the rest of the passage work as an argument rather than an analogy. Challoner supplies the vocabulary Paul is using: the "old man" is our corrupt state, subject to sin and concupiscence, coming to us from Adam, and the "new man" is that same nature reformed in and by Christ, while the "body of sin" names not flesh as such but the vices that ruled the earlier life. Witham then draws the inference that governs the reading's last verse. The old man is to be looked on as crucified with Christ, and ourselves as dead to sin — and the reason we may not sin again is the reason Christ may not die again. Death shall no more have dominion over him (v. 9) is not a consoling flourish; it is the premise from which reckon that you are dead to sin (v. 11) follows. What was once-for-all in him is meant to be once-for-all in us.
Witham's other image carries the application. Those baptized were "planted as branches ingrafted in Christ," and his conclusion is a practical one — let us endeavour to bring forth the fruits of a virtuous life. A graft that keeps producing the fruit of the old stock has not taken, whatever was done to the bark. This is where the passage refuses two familiar evasions. It will not let baptism be treated as a naming ceremony, a social fact about one's origins that makes no claim on the present; and it will not let dead to sin be treated as a description of how one feels, to be abandoned when the feeling fails. Paul's verb is reckon — count it as true, and act on the count. The old life was not improved or supervised; on Witham's reading of the rite, it was put under the water and left there.
37He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me.38And he that taketh not up his cross, and followeth me, is not worthy of me.39He that findeth his life, shall lose it: and he that shall lose his life for me, shall find it.40He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me.41He that receiveth a prophet in the name of a prophet, shall receive the reward of a prophet: and he that receiveth a just man in the name of a just man, shall receive the reward of a just man.42And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you he shall not lose his reward.
37Whoever loves father or mother more than me is not worthy of me. And whoever loves son or daughter above me is not worthy of me.38And whoever does not take up his cross and follow me is not worthy of me.39Whoever finds his life, will lose it. And whoever will have lost his life because of me, shall find it.40Whoever receives you, receives me. And whoever receives me, receives him who sent me.41Whoever receives a prophet, in the name of a prophet, shall receive the reward of a prophet. And whoever receives the just in the name of the just shall receive the reward of the just.42And whoever shall give, even to one of the least of these, a cup of cold water to drink, solely in the name of a disciple: Amen I say to you, he shall not lose his reward.”
37He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.38And he that taketh not his cross, and followeth after me, is not worthy of me.39He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.40He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.41He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.42And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
Three times the reading delivers the same verdict, is not worthy of me, which Menochius pins down: not worthy to be my disciple, or to enjoy my kingdom. Jerome insists on the comparative that makes the demand liveable: Christ does not forbid loving a parent or child, he adds emphatically more than me, and finds the rule in the Song of Songs — "Order love in me": after God, love father, mother, children. The Gloss notices that the two clauses of v. 37 ascend rather than repeat: parents commonly love children more than children love parents, so the second asks more. Remigius narrows the word that would otherwise wreck v. 39: the life to be lost is not the soul as substance but this present state of being, "this light, its joys and pleasures." The cross itself is named for what it does: Gregory the Great derives crux from cruciatus, torment.
Where they divide is on what the torment consists of. Augustine sets out two crosses: a corporal one restraining the appetites of touch, taste and sight, and a spiritual one, far more worthy of notice, governing the mind's affections by humility, tranquillity and peace — and the second, he insists, is the precious one. Gregory divides differently: we bear the cross by afflicting the flesh with abstinence, or by making a neighbour's afflictions our own. Then he knifes both halves. Some make a show of abstinence "not for God, but for ostentation," and some show compassion carnally, countenancing a neighbour's faults instead of encouraging his virtue; "these indeed seem to bear their cross, but do not follow the Lord" — which is why and followeth me is attached. Chrysostom guards the other flank: Paul bids us obey parents in all things, meaning all not hurtful to piety, and "it is holy to render them every other honour, but when they demand more than is due, we ought not to yield." He also names the method: Christ "uses those things which men's affections are set upon as a means of bringing them to their duty" — why are you loath to contemn your life? Because you love it. For that reason contemn it. Hilary compresses the whole of it: "the gain of life brings death, the loss of life brings salvation."
Then the demand turns outward. Jerome supplies the situation: gold has been taken from the apostles and brass shaken out of their purses; whence, then, their food? The promises of vv. 40–42 temper the rigour: hospitality to a preacher becomes an encounter with the one who sent him. Chrysostom presses the wording: in the name of a prophet — not for greatness in this life, but because he is a prophet. Jerome answers the obvious objection: are we obliged to keep false prophets, or a Judas? Look to the office, not the person; the host keeps his reward though his guest be unworthy. Gregory is exact about whose reward it is: not a reward from a prophet but the reward of a prophet, the supporter a partaker in the righteousness he underwrote. The catena is blunter: if the body is not supported the voice will fail. Menochius finds the precedent in David's ruling that the man who went to battle and the man who kept the baggage share alike (1 Kings xxx. 24) — and the reverse, since Saul, holding the coats, stoned Stephen by the hands of them all. Jerome notes that Christ says cold water because for hot one could plead poverty and lack of fuel: the last excuse is taken away, and what remains, on the Gloss's reading, is a God who looks more at the mind of the giver than at the size of the gift.
The complete public-domain commentary this reading's note draws from, unabridged. Every claim in the note traces to a passage here.
Sunam, the birth-place of the beautiful virgin Abisag, (3 Kings i. 3.) at the foot of Thabor, (Calmet) and not above a mile from Carmel, ver. 23. (Tirinus) --- Great woman, "renowned for piety" (Arabic) and riches, ver. 13. (Tirinus) (Menochius) --- "Fearing sins." (Chaldean) This was true greatness! (Haydock) --- Eliseus often passed by her house, when he went to visit the colleges [of prophets] at Bethel, Jericho, &c. (Menochius)
Chamber. Hebrew adds, "on the wall," (Haydock) or surrounded "with walls," at the top of the house, where strangers usually lodged. (Calmet) --- After being entertained the first day with the family, they might retire, and live, as if they were at home; some presents being sent to them daily, at least among the Greeks of rank. (Vitruv. vi. 10.) --- The apartment of Eliseus might be separate from the house, that he might be less distracted in his meditations. (Menochius) (Vatable) --- Candlestick, on which many lamps, or even wood, might burn, Exodus xxv. 27. (Calmet)
No son. The desire of one was very natural, particularly to people in good circumstances (Menochius) and of the Hebrew nation. (Haydock)
Womb. Hebrew, "At this season, according to the time of life, (Haydock; or of a woman with child, Menochius) thou shalt embrace a son" in thy arms. (Haydock) See Genesis xviii. 10. (Calmet) --- If is added by St. Jerome, agreeably to an usual form of speaking. (Menochius) --- The prophet assures the woman, that she will not only live, but also bear a son, and nurse him. --- Lie, deceive, (ver. 28; Haydock) or flatter me with vain hopes. (Calmet) She might think that the prophet was not actually inspired. (Menochius) --- Through joy, she could hardly believe. See Luke xxiv. 41. (Haydock)
8 And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread. 9 And she said unto her husband, Behold now, I perceive that this is a holy man of God, which passeth by us continually. 10 Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither. 11 And it fell on a day, that he came thither, and he turned into the chamber, and lay there. 12 And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him. 13 And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people. 14 And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old. 15 And he said, Call her. And when he had called her, she stood in the door. 16 And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid. 17 And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life.
The giving of a son to such as were old, and had been long childless, was an ancient instance of the divine power and favour, in the case of Abraham, and Isaac, and Manoah, and Elkanah; we find it here among the wonders wrought by Elisha. This was wrought in recompence for the kind entertainment which a good woman gave him, as the promise of a son was given to Abraham when he entertained angels. Observe here,
I. The kindness of the Shunammite woman to Elisha. Things are bad enough in Israel, yet not so bad but that God's prophet finds friends, wherever he goes. Shunem was a city in the tribe of Issachar, that lay in the road between Samaria and Carmel, a road that Elisha often travelled, as we find ch. ii. 25 . There lived a great woman, who kept a good house, and was very hospitable, her husband having a good estate, and his heart safely trusting in her, and in her discreet management, Prov. xxxi. 11 . So famous a man as Elisha could not pass and repass unobserved. Probably he had been accustomed to take some private obscure lodgings in the town; but this pious matron, having notice once of his being there, pressed him with great importunity, and, with much difficulty, constrained him to dine with her, v. 8 . He was modest and loth to be troublesome, humble and affected not to associate with those of the first rank; so that it was not without some difficulty that he was first drawn into an acquaintance there; but afterwards, whenever he went that way in his circuit, he constantly called there. So well pleased was she with her guest, and so desirous of his company, that she would not only bid him welcome to her table, but provide a lodging-room for him in her house, that he might make the longer stay, not doubting but her house would be blessed for his sake, and all under her roof edified by his pious instructions and example—a good design, yet she would not do it without acquainting her husband, would neither lay out his money nor invite strangers to his house without his consent asked and obtained, v. 9, 10 . She suggests to him, 1. That the stranger she would invite was a holy man of God, who therefore would do good to their family, and God would recompense the kindness done to him; perhaps she had heard how well paid the widow of Sarepta was for entertaining Elijah. 2. That the kindness she intended him would be no great charge to them; she would build him only a little chamber. Perhaps she had no spare room in the house, or none private and retired enough for him, who spent much of his time in contemplation, and cared not for being disturbed with the noise of the family. The furniture shall be very plain; no costly hangings, no stands, no couches, no looking-glasses, but a bed, and a table, a stool, and a candlestick, all that was needful for his convenience, not only for his repose, but for his study, his reading and writing. Elisha seemed highly pleased with these accommodations, for he turned in and lay there ( v. 11 ), and, as it should seem, his man in the same chamber, for he was far from taking state.
8. Elisha passed to Shunem-- now Sulam, in the plain of Esdraelon, at the southwestern base of Little Hermon. The prophet, in his journey, was often entertained here by one of its pious and opulent inhabitants.
10. Let us make a little chamber-- not build, but prepare it. She meant a room in the oleah, the porch, or gateway ( 2Sa 18:33 ; 1Ki 17:19 ), attached to the front of the house, leading into the court and inner apartments. The front of the house, excepting the door, is a dead wall, and hence this room is called a chamber in the wall. It is usually appropriated to the use of strangers, or lodgers for a night, and, from its seclusion, convenient for study or retirement.
13-16. what is to be done for thee?-- Wishing to testify his gratitude for the hospitable attentions of this family, he announced to her the birth of a son "about this time next year." The interest and importance of such an intelligence can only be estimated by considering that Oriental women, and Jewish in particular, connect ideas of disgrace with barrenness, and cherish a more ardent desire for children than women in any other part of the world ( Ge 18:10-15 ).
2Ki 4:18-37 . Raises Her Dead Son.
1. Understand, beloved, this Psalm, which I am about to explain, by the grace of God, of our hope in the Lord Jesus Christ, and be of good cheer, because He who promised, will fulfil all, as He has fulfilled much: for it is not our own merit, but His mercy, that gives us confidence in Him. He Himself is meant, in my belief, by "the understanding of Æthan the Israelite:" which has given this Psalm its title. You see then, who is meant by Æthan: but the meaning of the word is "strong." No man in this world is strong, except in the hope of God's promises: for as to our own deservings, we are weak, in His mercy we are strong. Weak then in himself, strong in God's mercy, the Psalmist thus begins: "I will sing of Thy mercies, O Lord, for ever: with my mouth will I make known Thy truth unto all generations"
(ver. 1).
2. Let my limbs, he saith, serve the Lord: I speak, but it is of Thine I speak. "With my mouth will I make known Thy truth:" if I obey not Thee, I am not Thy servant: if I speak on my own part, I am a liar. To speak then from Thee, and in my own person, are two things: one mine, one Thine: Truth Thine, language mine. Let us hear then what faithfulness he maketh known, what mercies he singeth.
3. "For Thou hast said, Mercy shall be built up for ever"
(ver. 2). It is this that I sing: this is Thy truth, for the making known of which my mouth serveth. In such wise Thou sayest, I build, as not to destroy: for some Thou destroyest and buildest not; and some whom Thou destroyest Thou dost rebuild. For unless there were some who were destroyed to be rebuilt, Jeremiah would not have written, "See, I have this day set thee to throw down and to build." And indeed all who formerly worshipped images and stones could not be built up in Christ, without being destroyed as to their old error. While, unless some were destroyed not to be built up, it would not be written, "He shall destroy them, and not build them up." ... In what follows, he joins these two words, mercy and faithfulness; "For Thou hast said, Mercy shall be built up for ever: Thy truth shall be established in the Heavens:" in which mercy and truth are repeated, "for all the ways of the Lord are mercy and truth," for truth in the fulfilment of promises could not be shown, unless mercy in the remission of sins preceded. Next, as many things were promised in prophecy even to the people of Israel that came according to the flesh from the seed of Abraham, and that people was increased that the promises of God might be fulfilled in it; while yet God did not close the fountain of His goodness even to the Gentiles, whom He had placed under the rule of the Angels, while He reserved the people of Israel as His own portion: the Apostle expressly mentions the Lord's mercy and truth as referring to these two parties. For he calls Christ "a minister of the Circumcision for the truth of God, to confirm the promises made unto the fathers." See how God deceived not; see how He cast not off His people, whom He foreknew. For while the Apostle is treating of the fall of the Jews, to prevent any from believing them so far disowned of God, that no wheat from that floor's fanning could reach the granary, he saith, "God hath not cast away His people, whom He foreknew; for I also am an Israelite." If all that nation are thorns, how am I who speak unto you wheat? So that the truth of God was fulfilled in those Israelites who believed, and one wall from the circumcision is thus brought to meet the corner stone. But this stone would not form a corner, unless it received another wall from the Gentiles: so that the former wall relates in a special manner to the truth, the latter to the mercy of God. "Now I say," says the Apostle, "that Jesus Christ was a minister of the Circumcision for the truth of God, to confirm the promise made unto the fathers: and that the Gentiles might glorify God for His mercy." Justly then is it added, "Thy truth shalt Thou stablish in the Heavens:" for all those Israelites who were called to be Apostles became as Heavens which declare the glory of God: as it is written by them, "The Heavens declare the glory of God, and the firmament showeth His handywork." ...Since, although they were taken up from hence before the Church filled the whole world, yet as "their words reached to the ends of the world," we are right in supposing this which we have just read, "Thy truth shalt Thou stablish in the Heavens," fulfilled in them.
4. "Thou hast said, I have made a covenant with My chosen"
(ver. 15). O blessed people! dost thou conceive aright, dost thou understand, glad shouting? For except thou understand glad shouting, thou canst not be blessed. What do I mean by understanding glad shouting? Whether thou knowest the source of that rejoicing which is beyond words to express. For this joy is not of thyself, since "he that glorieth, let him glory in the Lord." Rejoice not then in thy own pride, but in God's grace. See that that grace is such, that the tongue fails to express its greatness, and then thou understandest glad shouting....O Lord, "they shall walk in the light of Thy countenance." "They shall rejoice in Thy name all the day"
(ver. 16). That Thabor and Hermon shall rejoice in Thy name: all day shall they rejoice, if they will, in Thy name; but if they will rejoice in their own name, they shall not rejoice all day: for they shall not continue in their joy, when they shall delight in themselves, and fall through pride. That they may rejoice all day, therefore, "they shall rejoice in Thy name, and in Thy righteousness shall they be exalted." Not in their own, but in Thine: lest they have a zeal of God, but not according to knowledge. For some are noted by the Apostle, that they have a zeal of God, but not according to knowledge, "being ignorant of God's righteousness, and going about to establish their own," and not rejoicing in Thy light, and thus "not submitting themselves unto the righteousness of God." And why? because "they have a zeal of God, but not according to knowledge." But the people who knoweth glad shouting (for the former err from want of knowledge, but blessed is the people not that knoweth not, but that knoweth glad shouting), whence ought it to shout, whence to rejoice, but in Thy name, walking in the light of Thy countenance? And it shall deserve to be exalted, but in Thy righteousness: let every man take away altogether his own righteousness, and be trembled: the righteousness of God shall come, and he shall be exalted, "and in Thy righteousness shall they be exalted."
17. "For Thou art the glory of their strength: and in Thy good pleasure Thou shalt lift up our horns"
(ver. 17): because it has seemed good to Thee, not because we are worthy.
18. "For of the Lord is our taking up"
(ver. 18). For I was moved like a heap of sand, that I might fall; and I should have fallen, had not the Lord taken me up. "For of the Lord is (our ) taking up: and of the Holy One of Israel our King." Himself is thy taking up, Himself thy illumination: in His light thou art safe, in His light thou walkest, in His righteousness thou art exalted. He took thee up, He guards thy weakness: He gives thee strength of Himself, not of thyself.
19. "Thou spakest sometime in vision unto Thy sons, and saidst" (ver. 19). Thou spakest in thy vision. Thou didst reveal this to Thy Prophets. For this reason Thou spakest in vision, that is, in revelation: whence Prophets were called seers. They saw something within, which they were to speak without: and secretly they heard what they preached openly. Then "Thou spakest in vision unto Thy sons, and saidst, I have laid help upon One that is mighty." Ye understand Who is meant by mighty? "I have exalted One chosen out of the people." And Who is meant by chosen? One who, ye rejoice, is already exalted.
20. "I have found David My servant:" that David from David's seed: "with My holy oil have I anointed Him"
The. Septuagint and Houbigant, "Thy mercies, Lord." --- Truth. Notwithstanding our distress, I know thou wilt perform thy promises. (Calmet)
For thou. Hebrew, "I." Yet St. Jerome agrees with the Septuagint, (Berthier) though he is quoted by Calmet as conformable with Aquila, &c., Dixi. --- Heaven and earth shall pass away sooner than God's word. (Haydock) --- If we do not see how his promises are accompanied we must confess our ignorance, or throw the blame on the sins of the nation: but never call in question the divine mercy. (Calmet) --- Truth. I will perform what I have promised to thee. (Menochius) --- The apostles, represented by the heavens, have, by their preaching, established by the Church for ever. (Worthington) --- In them, is not in the Septuagint, St. Augustine, &c. (Calmet) --- Houbigant would remove Dixisti, "for thou," &c., to ver. 4. (Haydock)
Jubilation. Hebrew, "how to sound the trumpet," which was the office of priests. They marched near the ark, as it were under the eyes of God. (Calmet) --- Those who consider, and adore the ways of Providence, are blessed, (Worthington) and secure. (Menochius)
Horn. Power and kingdom. (Worthington) --- He speaks like a virtuous Levite, who acknowledges that all good came from the Lord. (Haydock) --- He cannot speak of temporal blessings alone. (Berthier)
PSALM LXXXVIII. (MISERICORDIAS DOMINI.)
The perpetuity of the Church of Christ, in consequence of the promises of God: which notwithstanding, God permits her to suffer sometimes most grievous afflictions.
Israel. The Lord our king, (1 Kings viii. 7.) will protect us, (Haydock) or He will defend our King David, and his posterity, as he then promised to him, ver. 5, 20. These verses may be thus connected, as the psalmist had been led to praise the wonderful works of God, and now returns to his promises. (Berthier)
1 I will sing of the mercies of the Lord for ever: with my mouth will I make known thy faithfulness to all generations. 2 For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens. 3 I have made a covenant with my chosen, I have sworn unto David my servant, 4 Thy seed will I establish for ever, and build up thy throne to all generations. Selah.
15 Blessed is the people that know the joyful sound: they shall walk, O Lord , in the light of thy countenance. 16 In thy name shall they rejoice all the day: and in thy righteousness shall they be exalted. 17 For thou art the glory of their strength: and in thy favour our horn shall be exalted. 18 For the Lord is our defence; and the Holy One of Israel is our king.
The psalmist, having largely shown the blessedness of the God of Israel, here shows the blessedness of the Israel of God. As there is none like unto the God of Jeshurun, so, happy art thou, O Israel! there is none like unto thee, O people! especially as a type of the gospel-Israel, consisting of all true believers, whose happiness is here described.
I. Glorious discoveries are made to them, and glad tidings of good brought to them; they hear, they know, the joyful sound, v. 15 . This may allude, 1. To the shout of a victorious army, the shout of a king, Num. xxiii. 21 . Israel have the tokens of God's presence with them in their wars; the sound of the going in the top of the mulberry-trees was indeed a joyful sound ( 2 Sam. v. 24 ); and they often returned making the earth ring with their songs of triumph; these were joyful sounds. Or, 2. To the sound that was made over the sacrifices and on the solemn feast-day, Ps. lxxxi. 1-3 . This was the happiness of Israel, that they had among them the free and open profession of God's holy religion, and abundance of joy in their sacrifices. Or, 3. To the sound of the jubilee-trumpet; a joyful sound it was to servants and debtors, to whom it proclaimed release. The gospel is indeed a joyful sound, a sound of victory, of liberty, of communion with God, and the sound of abundance of rain; blessed are the people that hear it, and know it, and bid it welcome.
II. Special tokens of God's favour are granted them: " They shall walk, O Lord! in the light of thy countenance; they shall govern themselves by thy directions, shall be guided by the eye; and they shall delight themselves in thy consolations. They shall have the favour of God; they shall know that they have it, and it shall be continual matter of joy and rejoicing to them. They shall go through all the exercises of a holy life under the powerful influences of God's lovingkindness, which shall make their duty pleasant to them and make them sincere in it, aiming at this, as their end, to be accepted of the Lord." We then walk in the light of the Lord when we fetch all our comforts from God's favour and are very careful to keep ourselves in his love.
III. They never want matter for joy: Blessed are God's people, for in his name, in all that whereby he has made himself known, if it be not their own fault, they shall rejoice all the day. Those that rejoice in Christ Jesus, and make God their exceeding joy, have enough to counterbalance their grievances and silence their griefs; and therefore their joy is full ( 1 John i. 4 ) and constant; it is their duty to rejoice evermore.
IV. Their relation to God is their honour and dignity. They are happy, for they are high. Surely in the Lord, in the Lord Christ, they have righteousness and strength, and so are recommended by him to the divine acceptance; and therefore in him shall all the seed of Israel glory, Isa. xlv. 24, 25 . So it is here, v. 16, 17 . 1. "In thy righteousness shall they be exalted, and not in any righteousness of their own." We are exalted out of danger, and into honour, purely by the righteousness of Christ, which is a clothing both for dignity and for defence. 2. "Thou art the glory of their strength, " that is, "thou art their strength, and it is their glory that thou art so, and what they glory in." Thanks be to God who always causes us to triumph. 3. "In thy favour, which through Christ we hope for, our horn shall be exalted. " The horn denotes beauty, plenty, and power; these those have who are made accepted in the beloved. What greater preferment are men capable of in this world than to be God's favourites?
19 Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people. 20 I have found David my servant; with my holy oil have I anointed him: 21 With whom my hand shall be established: mine arm also shall strengthen him. 22 The enemy shall not exact upon him; nor the son of wickedness afflict him. 23 And I will beat down his foes before his face, and plague them that hate him. 24 But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted. 25 I will set his hand also in the sea, and his right hand in the rivers. 26 He shall cry unto me, Thou art my father, my God, and the rock of my salvation. 27 Also I will make him my firstborn, higher than the kings of the earth. 28 My mercy will I keep for him for evermore, and my covenant shall stand fast with him. 29 His seed also will I make to endure for ever, and his throne as the days of heaven. 30 If his children forsake my law, and walk not in my judgments; 31 If they break my statutes, and keep not my commandments; 32 Then will I visit their transgression with the rod, and their iniquity with stripes. 33 Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. 34 My covenant will I not break, nor alter the thing that is gone out of my lips. 35 Once have I sworn by my holiness that I will not lie unto David. 36 His seed shall endure for ever, and his throne as the sun before me. 37 It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.
The covenant God made with David and his seed was mentioned before ( v. 3, 4 ); but in these verses it is enlarged upon, and pleaded with God, for favour to the royal family, now almost sunk and ruined; yet certainly it looks at Christ, and has its accomplishment in him much more than in David; nay, some passages here are scarcely applicable at all to David, but must be understood of Christ only (who is therefore called David our king, Hos. iii. 5 ), and very great and precious promises they are which are here made to the Redeemer, which are strong foundations for the faith and hope of the redeemed to build upon. The comforts of our redemption flow from the covenant of redemption; all our springs are in that, Isa. lv. 3 . I will make an everlasting covenant with you, even the sure mercies of David, Acts xiii. 34 . Now here we have an account of those sure mercies. Observe,
I. What assurance we have of the truth of the promise, which may encourage us to build upon it. We are here told, 1. How it was spoken ( v. 19 ): Thou didst speak in vision to thy Holy One. God's promise to David, which is especially referred to here, was spoken in vision to Nathan the prophet, 2 Sam. vii. 12-17 . Then, when the Holy One of Israel was their king ( v. 18 ), he appointed David to be his viceroy. But to all the prophets, those holy ones, he spoke in vision concerning Christ, and to him himself especially, who had lain in his bosom from eternity, and was made perfectly acquainted with the whole design of redemption, Matt. xi. 27 . 2. How it was sworn to and ratified ( v. 35 ): Once have I sworn by my holiness, that darling attribute. In swearing by his holiness, he swore by himself; for he will as soon cease to be as be otherwise than holy. His swearing once is enough; he needs not swear again, as David did ( 1 Sam. xx. 17 ); for his word and oath are two immutable things. As Christ was made a priest, so he was made a king, by an oath ( Heb. vii. 21 ); for his kingdom and priesthood are both unchangeable.
II. The choice made of the person to whom the promise is given, v. 19, 20 . David was a king of God's own choosing, so is Christ, and therefore both are called God's kings, Ps. ii. 6 . David was mighty, a man of courage and fit for business; he was chosen out of the people, not out of the princes, but the shepherds. God found him out, exalted him, laid help upon him, and ordered Samuel to anoint him. But this is especially to be applied to Christ. 1. He is one that is mighty, every way qualified for the great work he was to undertake, able to save to the uttermost —mighty in strength, for he is the Son of God—mighty in love, for he is able experimentally to compassionate those that are tempted. He is the mighty God, Isa. ix. 6 . 2. He is chosen out of the people, one of us, bone of our bone, that takes part with us of flesh and blood. Being ordained for men, he is taken from among men, that his terror might not make us afraid. 3. God has found him. He is a Saviour of God's own providing; for the salvation, from first to last, is purely the Lord's doing. He has found the ransom, Job xxxiii. 24 . We could never have found a person fit to undertake this great work, Rev. v. 3, 4 . 4. God has laid help upon him, not only helped him, but treasured up help in him for us, laid it as a charge upon him to help fallen man up again, to help the chosen remnant to heaven. In me is thy help, Hos. xiii. 9 . 5. He has exalted him, by constituting him the prophet, priest, and king of his church, clothing him with power, raising him from the dead, and setting him at his own right hand. Whom God chooses and uses he will exalt. 6. He has anointed him, has qualified him for his office, and so confirmed him in it, by giving him the Spirit, not by measure, but without measure, infinitely above his fellows. He is called Messiah, or Christ, the Anointed. 7. In all this he designed him to be his own servant, for the accomplishing of his eternal purpose and the advancement of the interests of his kingdom among men.
III. The promises made to this chosen one, to David in the type and the Son of David in the antitype, in which not only gracious, but glorious things are spoken of him.
1. With reference to himself, as king and God's servant: and what makes for him makes for all his loving subjects. It is here promised, (1.) That God would stand by him and strengthen him in his undertaking ( v. 21 ): With him my hand not only shall be, but shall be established, by promise, shall be so established that he shall by it be established and confirmed in all his offices, so that none of them shall be undermined and overthrown, though by the man of sin they shall all be usurped and fought against. Christ had a great deal of hard work to do and hard usage to go through; but he that gave him commission gave him forces sufficient for the execution of his commission: " My arm also shall strengthen him to break through and bear up under all his difficulties." No good work can miscarry in the hand of those whom God himself undertakes to strengthen. (2.) That he should be victorious over his enemies, that they should not encroach upon him ( v. 22 ): The son of wickedness shall not exact upon him, nor afflict him. He that at first broke the peace would set himself against him that undertook to make peace, and do what he could to blast his design: but he could only reach to bruise his heel; further he could not exact upon him nor afflict him. Christ became a surety for our debt, and thereby Satan and death thought to gain advantage against him; but he satisfied the demands of God's justice, and then they could not exact upon him. The prince of this world cometh, but he has nothing in me, John xiv. 30 . Nay, they not only shall not prevail against him, but they shall fall before him ( v. 23 ): I will bend down his foes before his face; the prince of this world shall be cast out, principalities and powers spoiled, and he shall be the death of death itself, and the destruction of the grave, Hos. xiii. 14 . Some apply this to the ruin which God brought upon the Jewish nation, that persecuted Christ and put him to death. But all Christ's enemies, who hate him and will not have him to reign over them, shall be brought forth and slain before him, Luke xix. 27 . (3.) That he should be the great trustee of the covenant between God and men, that God would be gracious and true to us ( v. 24 ): My faithfulness and my mercy shall be with him. They were with David; God continued merciful to him, and so approved himself faithful. They were with Christ; God made good all his promises to him. But that is not all; God's mercy to us, and his faithfulness to us, are with Christ; he is not only pleased with him, but with us in him; and it is in him that all the promises of God are yea and amen. So that if any poor sinners hope for benefit by the faithfulness and mercy of God, let them know it is with Christ; it is lodged in his hand, and to him they must apply for it ( v. 28 ): My mercy will I keep for him, to be disposed of by him, for evermore; in the channel of Christ's mediation all the streams of divine goodness will for ever run. Therefore it is the mercy of our Lord Jesus Christ which we look for unto eternal life, Jude 21 ; John xvii. 2 . And, as the mercy of God flows to us through him, so the promise of God is, through him, firm to us: My covenant shall stand fast with him, both the covenant of redemption made with him and the covenant of grace made with us in him. The new covenant is therefore always new, and firmly established, because it is lodged in the hands of a Mediator, Heb. viii. 6 . The covenant stands fast, because it stands upon this basis. And this redounds to the everlasting honour of the Lord Jesus, that to him the great cause between God and man is entirely referred and the Father has committed all judgment to him, that all men might honour him ( John v. 22, 23 ); therefore it is here said, In my name shall his horn be exalted; this shall be his glory, that God's name is in him ( Exod. xxiii. 21 ), and that he acts in God's name. As the Father gave me commandment, so I do. (4.) That his kingdom should be greatly enlarged ( v. 25 ): I will set his hand in the sea (he shall have the dominion of the seas, and the isles of the sea), and his right hand in the rivers, the inland countries that are watered with rivers. David's kingdom extended itself to the Great Sea, and the Red Sea, to the river of Egypt and the river Euphrates. But it is in the kingdom of the Messiah that this has its full accomplishment, and shall have more and more, when the kingdoms of this world shall become the kingdoms of the Lord and of his Christ ( Rev. xi. 15 ), and the isles shall wait for his law. (5.) That he should own God as his Father, and God would own him as his Son, his firstborn, v. 26, 27 . This is a comment upon these words in Nathan's message concerning Solomon (for he also was a type of Christ as well as David), I will be his Father and he shall be my Son ( 2 Sam. vii. 14 ), and the relation shall be owned on both sides. [1.] He shall cry unto me, Thou art my Father. It is probable that Solomon did so; but we are sure Christ did so, in the days of his flesh, when he offered up strong cries to God, and called him holy Father, righteous Father, and taught us to address ourselves to him as our Father in heaven. Christ, in his agony, cried unto God, Thou art my Father ( Matt. xxvi. 39 , 42 , O my Father ), and, upon the cross, Father, forgive them; Father, into thy hands I commend my spirit. He looked upon him likewise as his God, and therefore he perfectly obeyed him, and submitted to his will in his whole undertaking (he is my God and your God, John xx. 17 ), and as the rock of his salvation, who would bear him up and bear him out in his undertaking, and make him more than a conqueror, even a complete Saviour; and therefore with an undaunted resolution he endured the cross, despising the shame, for he knew he should be both justified and glorified. [2.] I will make him my firstborn. I see not how this can be applied to David; it is Christ's prerogative to be the firstborn of every creature, and, as such, the heir of all things, Col. i. 15 ; Heb. i. 2, 6 . When all power was given to Christ both in heaven and in earth, and all things were delivered unto him by the Father, then god made him his firstborn, and far higher, more great and honourable, than the kings of the earth; for he is the King of kings, angels, authorities, and powers, being made subject to him, 1 Pet. iii. 22 .
2. With reference to his seed. God's covenants always took in the seed of the covenanters; this does so ( v. 29 , 36 ): His seed shall endure for ever, and with it his throne. Now this will be differently understood according as we apply it to Christ or David.
(1.) If we apply it to David, by his seed we are to understand his successors, Solomon and the following kings of Judah, who descended from the loins of David. It is supposed that they might degenerate, and not walk in the spirit and steps of their father David; in such a case they must expect to come under divine rebukes, such as the house of David was at this time under, v. 38 . But let this encourage them, that, though they were corrected, they should not be abandoned or disinherited. This refers to that part of Nathan's message ( 2 Sam. vii. 14, 15 ), If he commit iniquity, I will chasten him, but my mercy shall not depart from him. Thus far David's seed and throne did endure for ever, that, notwithstanding the wickedness of many of his posterity, who were the scandals of his house, yet his family continued, and continued in the imperial dignity, a very long time,—that, as long as Judah continued a kingdom, David's posterity were kings of it, and the royalty of that kingdom was never in any other family, as that of the ten tribes was, in Jeroboam's first, then in Baasha's, &c.,—and that the family of David continued a family of distinction till that Son of David came whose throne should endure for ever; see Luke i. 27, 32 ; ii. 4, 11 . If David's posterity, in after-times, should forsake God and their duty and revolt to the ways of sin, God would bring desolating judgments upon them and ruin the family; and yet he would not take away his lovingkindness from David, nor break his covenant with him; for, in the Messiah, who should come out of his loins, all these promises shall have their accomplishment to the full. Thus, when the Jews were rejected, the apostle shows that God's covenant with Abraham was not broken, because it was fulfilled in his spiritual seed, the heirs of the righteousness of faith, Rom. xi. 7 .
(2.) If we apply it to Christ, by his seed we are to understand his subjects, all believers, his spiritual seed, the children which God has given him, Heb. ii. 13 . This is that seed which shall be made to endure for ever, and his throne in the midst of them, in the church in the heart, as the days of heaven. To the end Christ shall have a people in the world to serve and honour him. He shall see his seed; he shall prolong his days. This holy seed shall endure for ever in a glorified state, when time and days shall be no more; and thus Christ's throne and kingdom shall be perpetuated: the kingdom of his grace shall continue through all the ages of time and the kingdom of his glory to the endless ages of eternity.
[1.] The continuance of Christ's kingdom is here made doubtful by the sins and afflictions of his subjects; their iniquities and calamities threaten the ruin of it. This case is here put, that we may not be offended when it comes to be a case in fact, but that we may reconcile it with the stability of the covenant and be assured of that notwithstanding. First, It is here supposed that there will be much amiss in the subjects of Christ's kingdom. His children may forsake God's law ( v. 30 ) by omissions, and break his statutes ( v. 31 ) by commissions. There are spots which are the spots of God's children, Deut. xxxii. 5 . Many corruptions there are in the bowels of the church, as well as in the hearts of those who are the members of it, and these corruptions break out. Secondly, They are here told that they must smart for it ( v. 32 ): I will visit their transgression with a rod, their transgression sooner than that of others. You only have I known, and therefore I will punish you, Amos iii. 2 . Their being related to Christ shall not excuse them from being called to an account. But observe what affliction is to God's people. 1. It is but a rod, not an axe, not a sword; it is for correction, not for destruction. This denotes gentleness in the affliction; it is the rod of men, such a rod as men use in correcting their children; and it denotes a design of good in and by the affliction, such a rod as yields the peaceable fruit of righteousness. 2. It is a rod on the hand of God (I will visit them ), he who is wise, and knows what he does, gracious, and will do what is best. 3. It is a rod which they shall never feel the smart of but when there is great need: If they break my law, then I will visit their transgression with the rod, but not else. Then it is requisite that God's honour be vindicated, and that they be humbled and reduced.
2. I have said-- expressed, as well as felt, my convictions ( 2Co 4:13 ).
3-4. The object of this faith expressed in God's words ( 2Sa 7:11-16 ).
with-- or literally, "to"
my chosen-- as the covenant is in the form of a promise.
16-17. in-- or, "by"
thy righteousness-- Thy faithful just rule.
glory-- or, "beauty."
of their strength-- They shall be adorned as well as protected.
our horn-- exalt our power ( Psa 75:10 ; Lu 1:69 ).
18. (Margin). Thus is introduced the promise to "our shield," "our king," David.
19-37. Then-- when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
thou ... to thy holy one-- or godly saint, object of favor ( Psa 4:3 ). Nathan is meant ( 2Sa 7:17 ; 1Ch 17:3-15 ).
laid help-- literally, "given help." David was chosen and then exalted.
We...are baptized in his death. Greek, unto his death. The apostle here alludes to the manner of administering the sacrament of baptism, which was then done by immersion or by plunging the person baptized under the water, in which he finds a resemblance of Christ's death and burial under ground, and of his resurrection to an immortal life. So must we after baptism rise to lead a quite different life: having been also, when we were baptized and made Christians, planted as branches ingrafted in Christ, let us endeavour to bring forth the fruits of a virtuous life. (Witham) --- Old man...body of sin. Our corrupt state, subject to sin and concupiscence, coming to us from Adam, is called out old man, as our state, reformed in and by Christ, is called the new man. And the vices and sins which then ruled in us, are named the body of sin. (Challoner) --- The old and sinful man we must look upon as crucified with him, and the body of sin, or our sinful body, destroyed. We must look upon ourselves as dead to sin, and that we must sin no more, as Christ being once risen, dies no more. (Witham)
For in that he died to sin. But the sense must be for sins, or to destroy other men's sins, he himself being incapable of sinning. (Witham)
1 What shall we say then? Shall we continue in sin, that grace may abound? 2 God forbid. How shall we, that are dead to sin, live any longer therein? 3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? 4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7 For he that is dead is freed from sin. 8 Now if we be dead with Christ, we believe that we shall also live with him: 9 Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. 10 For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. 11 Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. 13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. 14 For sin shall not have dominion over you: for ye are not under the law, but under grace. 15 What then? shall we sin, because we are not under the law, but under grace? God forbid. 16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? 17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 18 Being then made free from sin, ye became the servants of righteousness. 19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 20 For when ye were the servants of sin, ye were free from righteousness. 21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. 23 For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.
The apostle's transition, which joins this discourse with the former, is observable: " What shall we say then? v. 1 . What use shall we make of this sweet and comfortable doctrine? Shall we do evil that good may come, as some say we do? ch. iii. 8 . Shall we continue in sin that grace may abound? Shall we hence take encouragement to sin with so much the more boldness, because the more sin we commit the more will the grace of God be magnified in our pardon? Is this a use to be made of it?" No, it is an abuse, and the apostle startles at the thought of it ( v. 2 ): " God forbid; far be it from us to think such a thought." He entertains the objection as Christ did the devil's blackest temptation ( Matt. iv. 10 ): Get thee hence, Satan. Those opinions that give any countenance to sin, or open a door to practical immoralities, how specious and plausible soever they be rendered, by the pretension of advancing free grace, are to be rejected with the greatest abhorrence; for the truth as it is in Jesus is a truth according to godliness, Tit. i. 1 . The apostle is very full in pressing the necessity of holiness in this chapter, which may be reduced to two heads:—His exhortations to holiness, which show the nature of it; and his motives or arguments to enforce those exhortations, which show the necessity of it.
I. For the first, we may hence observe the nature of sanctification, what it is, and wherein it consists. In general it has two things in it, mortification and vivification—dying to sin and living to righteousness, elsewhere expressed by putting off the old man and putting on the new, ceasing to do evil and learning to do well.
1. Mortification, putting off the old man; several ways this is expressed. (1.) We must live no longer in sin ( v. 2 ), we must not be as we have been nor do as we have done. The time past of our life must suffice, 1 Peter iv. 3 . Though there are none that live without sin, yet, blessed be God, there are those that do not live in sin, do not live in it as their element, do not make a trade of it: this is to be sanctified. (2.) The body of sin must be destroyed, v. 6 . The corruption that dwelleth in us is the body of sin, consisting of many parts and members, as a body. This is the root to which the axe must be laid. We must not only cease from the acts of sin (this may be done through the influence of outward restraints, or other inducements), but we must get the vicious habits and inclinations weakened and destroyed; not only cast away the idols of iniquity out of the heart.— That henceforth we should not serve sin. The actual transgression is certainly in a great measure prevented by the crucifying and killing of the original corruption. Destroy the body of sin, and then, though there should be Canaanites remaining in the land, yet the Israelites will not be slaves to them. It is the body of sin that sways the sceptre, wields the iron rod; destroy this, and the yoke is broken. The destruction of Eglon the tyrant is the deliverance of oppressed Israel from the Moabites. (3.) We must be dead indeed unto sin, v. 11 . As the death of the oppressor is a release, so much more is the death of the oppressed, Job iii. 17, 18 . Death brings a writ of ease to the weary. Thus must we be dead to sin, obey it, observe it, regard it, fulfil its will no more than he that is dead doth his quandam task-masters—be as indifference to the pleasures and delights of sin as a man that is dying is to his former diversions. He that is dead is separated from his former company, converse, business, enjoyments, employments, is not what he was, does not what he did, has not what he had. Death makes a mighty change; such a change doth sanctification make in the soul, it cuts off all correspondence with sin. (4.) Sin must not reign in our mortal bodies that we should obey it, v. 12 . Though sin may remain as an outlaw, though it may oppress as a tyrant, yet let it not reign as a king. Let it not make laws, nor preside in councils, nor command the militia; let it not be uppermost in the soul, so that we should obey it. Though we may be sometimes overtaken and overcome by it, yet let us never be obedient to it in the lusts thereof; let not sinful lusts be a law to you, to which you would yield a consenting obedience. In the lusts thereof — en tais epithymiais autou. It refers to the body, not to sin. Sin lies very much in the gratifying of the body, and humouring that. And there is a reason implied in the phrase your mortal body; because it is a mortal body, and hastening apace to the dust, therefore let not sin reign in it. It was sin that made our bodies mortal, and therefore do not yield obedience to such an enemy. (5.) We must not yield our members as instruments of unrighteousness, v. 13 . The members of the body are made use of by the corrupt nature as tools, by which the wills of the flesh are fulfilled; but we must not consent to that abuse. The members of the body are fearfully and wonderfully made; it is a pity they should be the devil's tools of unrighteousness unto sin, instruments of the sinful actions, according to the sinful dispositions. Unrighteousness is unto sin; the sinful acts confirm and strengthen the sinful habits; one sin begets another; it is like the letting forth of water, therefore leave it before it be meddled with. The members of the body may perhaps, through the prevalency of temptation, be forced to be instruments of sin; but do not yield them to be so, do not consent to it. This is one branch of sanctification, the mortification of sin.
2. Vivification, or living to righteousness; and what is that? (1.) It is to walk in newness of life, v. 4 . Newness of life supposes newness of heart, for out of the heart are the issues of life, and there is not way to make the stream sweet but by making the spring so. Walking, in scripture, is put for the course and tenour of the conversation, which must be new. Walk by new rules, towards new ends, from new principles. Make a new choice of the way. Choose new paths to walk in, new leaders to walk after, new companions to walk with. Old things should pass away, and all things become new. The man is what he was not, does what he did not. (2.) It is to be alive unto God through Jesus Christ our Lord, v. 11 . To converse with God, to have a regard to him, a delight in him, a concern for him, the soul upon all occasions carried out towards him as towards an agreeable object, in which it takes a complacency: this is to be alive to God. The love of God reigning in the heart is the life of the soul towards God. Anima est ubi amat, non ubi animat—The soul is where it loves, rather than where it lives. It is to have the affections and desires alive towards God. Or, living (our live in the flesh) unto God, to his honour and glory as our end, by his word and will as our rule—in all our ways to acknowledge him, and to have our eyes ever towards him; this is to live unto God.— Through Jesus Christ our Lord. Christ is our spiritual life; there is no living to God but through him. He is the Mediator; there can be no comfortable receivings from God, nor acceptable regards to God, but in and through Jesus Christ; no intercourse between sinful souls and a holy God, but by the mediation of the Lord Jesus. Through Christ as the author and maintainer of this life; through Christ as the head from whom we receive vital influence; through Christ as the root by which we derive sap and nourishment, and so live. In living to God, Christ is all in all. (3.) It is to yield ourselves to God, as those that are alive from the dead, v. 13 . The very life and being of holiness lie in the dedication of ourselves to the Lord, giving our own selves to the Lord, 2 Cor. viii. 5 . "Yield yourselves to him, not only as the conquered yields to the conqueror, because he can stand it out no longer; but as the wife yields herself to her husband, to whom her desire is, as the scholar yields himself to the teacher, the apprentice to his master, to be taught and ruled by him. Not yield your estates to him, but yield yourselves; nothing less than your whole selves;" parastesate eautous — accommodate vos ipsos Deo — accommodate yourselves to God; so Tremellius, from the Syriac. "Not only submit to him, but comply with him; not only present yourselves to him once for all, but be always ready to serve him. Yield yourselves to him as wax to the seal, to take any impression, to be, and have, and do, what he pleases." When Paul said, Lord, what wilt thou have me to do? ( Acts ix. 6 ) he was then yielded to God. As those that are alive from the dead. To yield a dead carcase to a living God is not to please him, but to mock him: "Yield yourselves as those that are alive and good for something, a living sacrifice, " ch. xii. 1 . The surest evidence of our spiritual life is the dedication of ourselves to God. It becomes those that are alive from the dead (it may be understood of a death in law), that are justified and delivered from death, to give themselves to him that hath so redeemed them. (4.) It is to yield our members as instruments of righteousness to God. The members of our bodies, when withdrawn from the service of sin, are not to lie idle, but to be made use of in the service of God. When the strong man armed is dispossessed, let him whose right it is divide the spoils. Though the powers and faculties of the soul be the immediate subjects of holiness and righteousness, yet the members of the body are to be instruments; the body must be always ready to serve the soul in the service of God. Thus ( v. 19 ), " Yield your members servants to righteousness unto holiness. Let them be under the conduct and at the command of the righteous law of God, and that principle of inherent righteousness which the Spirit, as sanctifier, plants in the soul." Righteousness unto holiness, which intimates growth, and progress, and ground obtained. As every sinful act confirms the sinful habit, and makes the nature more and more prone to sin (hence the members of a natural man are here said to be servants to iniquity unto iniquity —one sin makes the heart more disposed for another), so every gracious act confirms the gracious habit: serving righteousness is unto holiness; one duty fits us for another; and the more we do the more we may do for God. Or serving righteousness, eis hagiasmon — as an evidence of sanctification.
II. The motives or arguments here used to show the necessity of sanctification. There is such an antipathy in our hearts by nature to holiness that it is no easy matter to bring them to submit to it: it is the Spirit's work, who persuades by such inducements as these set home upon the soul.
1. He argues from our sacramental conformity to Jesus Christ. Our baptism, with the design and intention of it, carried in it a great reason why we should die to sin, and live to righteousness. Thus we must improve our baptism as a bridle of restraint to keep us in from sin, as a spur of constraint to quicken us to duty. Observe this reasoning.
(1.) In general, we are dead to sin, that is, in profession and in obligation. Our baptism signifies our cutting off from the kingdom of sin. We profess to have no more to do with sin. We are dead to sin by a participation of virtue and power for the killing of it, and by our union with Christ and interest in him, in and by whom it is killed. All this is in vain if we persist in sin; we contradict a profession, violate an obligation, return to that to which we were dead, like walking ghosts, than which nothing is more unbecoming and absurd. For ( v. 7 ) he that is dead is freed from sin; that is, he that is dead to it is freed from the rule and dominion of it, as the servant that is dead is freed from his master, Job iii. 19 . Now shall we be such fools as to return to that slavery from which we are discharged? When we are delivered out of Egypt, shall we talk of going back to it again?
(2.) In particular, being baptized into Jesus Christ, we were baptized into his death, v. 3 . We were baptized eis Christon — unto Christ, as 1 Cor. x. 2 , eis Mosen — unto Moses. Baptism binds us to Christ, it binds us apprentice to Christ as our teacher, it is our allegiance to Christ as our sovereign. Baptism is externa ansa Christi—the external handle of Christ, by which Christ lays hold on men, and men offer themselves to Christ. Particularly, we were baptized into his death, into a participation of the privileges purchased by his death, and into an obligation both to comply with the design of his death, which was to redeem us from all iniquity, and to conform to the pattern of his death, that, as Christ died for sin, so we should die to sin. This was the profession and promise of our baptism, and we do not do well if we do not answer this profession, and make good this promise.
[1.] Our conformity to the death of Christ obliges us to die unto sin; thereby we know the fellowship of his sufferings, Phil. iii. 10 . Thus we are here said to be planted together in the likeness of is death ( v. 5 ), to homoiomati, not only a conformity, but a conformation, as the engrafted stock is planted together into the likeness of the shoot, of the nature of which it doth participate. Planting is in order to life and fruitfulness: we are planted in the vineyard in a likeness to Christ, which likeness we should evidence in sanctification. Our creed concerning Jesus Christ is, among other things, that he was crucified, dead, and buried; now baptism is a sacramental conformity to him in each of these, as the apostle here takes notice. First, Our old man is crucified with him, v. 6 . The death of the cross was a slow death; the body, after it was nailed to the cross, gave many a throe and many a struggle: but it was a sure death, long in expiring, but expired at last; such is the mortification of sin in believers. It was a cursed death, Gal. iii. 13 . Sin dies as a malefactor, devoted to destruction; it is an accursed thing. Though it be a slow death, yet this must needs hasten it that it is an old man that is crucified; not in the prime of its strength, but decaying: that which waxeth old is ready to vanish away, Heb. viii. 13 . Crucified with him — synestaurothe, not in respect of time, but in respect of causality. The crucifying of Christ for us has an influence upon the crucifying of sin in us. Secondly, We are dead with Christ, v. 8 . Christ was obedient to death: when he died, we might be said to die with him, as our dying to sin is an act of conformity both to the design and to the example of Christ's dying for sin. Baptism signifies and seals our union with Christ, our engrafting into Christ; so that we are dead with him, and engaged to have no more to do with sin than he had. Thirdly, We are buried with him by baptism, v. 4 . Our conformity is complete. We are in profession quite cut off from all commerce and communion with sin, as those that are buried are quite cut off from all the world; not only not of the living, but no more among the living, have nothing more to do with them. Thus must we be, as Christ was, separate from sin and sinners. We are buried, namely, in profession and obligation: we profess to be so, and we are bound to be so: it was our covenant and engagement in baptism; we are sealed to be the Lord's, therefore to be cut off from sin. Why this burying in baptism should so much as allude to any custom of dipping under water in baptism, any more than our baptismal crucifixion and death should have any such references, I confess I cannot see. It is plain that it is not the sign, but the thing signified, in baptism, that the apostle here calls being buried with Christ, and the expression of burying alludes to Christ's burial. As Christ was buried, that he might rise again to a new and more heavenly life, so we are in baptism buried, that is, cut off from the life of sin, that we may rise again to a new life of faith and love.
[2.] Our conformity to the resurrection of Christ obliges us to rise again to newness of life. This is the power of his resurrection which Paul was so desirous to know, Phil. iii. 10 . Christ was raised up from the dead by the glory of the Father, that is, by the power of the Father. The power of God is his glory; it is glorious power, Col. i. 11 . Now in baptism we are obliged to conform to that pattern, to be planted in the likeness of his resurrection ( v. 5 ), to live with him, v. 8 . See Col. ii. 12 . Conversion is the first resurrection from the death of sin to the life of righteousness; and this resurrection is conformable to Christ's resurrection. This conformity of the saints to the resurrection of Christ seems to be intimated in the rising of so many of the bodies of the saints, which, though mentioned before by anticipation, is supposed to have been concomitant with Christ's resurrection, Matt. xxvii. 52 . We have all risen with Christ. In two things we must conform to the resurrection of Christ:— First, He rose to die no more, v. 9 . We read of many others that were raised from the dead, but they rose to die again. But, when Christ rose, he rose to die no more; therefore he left his grave-clothes behind him, whereas Lazarus, who was to die again, brought them out with him, as one that should have occasion to use them again: but over Christ death has no more dominion; he was dead indeed, but he is alive, and so alive that he lives for evermore, Rev. i. 18 . Thus we must rise from the grave of sin never again to return to it, nor to have any more fellowship with the works of darkness, having quitted that grave, that land of darkness as darkness itself. Secondly, He rose to live unto God ( v. 10 ), to live a heavenly life, to receive that glory which was set before him. Others that were raised from the dead returned to the same life in every respect which they had before lived; but so did not Christ: he rose again to leave the world. Now I am no more in the world, John xiii. 1 ; xvii. 11 . He rose to live to God, that is, to intercede and rule, and all to the glory of the Father. Thus must we rise to live to God: this is what he calls newness of life ( v. 4 ), to live from other principles, by other rules, with other aims, than we have done. A life devoted to God is a new life; before, self was the chief and highest end, but now God. To live indeed is to live to God, with our eyes ever towards him, making him the centre of all our actions.
2. He argues from the precious promises and privileges of the new covenant, v. 14 . It might be objected that we cannot conquer and subdue sin, it is unavoidably too hard for us: "No," says he, "you wrestle with an enemy that may be dealt with and subdued, if you will but keep your ground and stand to your arms; it is an enemy that is already foiled and baffled; there is strength laid up in the covenant of grace for your assistance, if you will but use it. Sin shall not have dominion. " God's promises to us are more powerful and effectual for the mortifying of sin than our promises to God. Sin may struggle in a believer, and may create him a great deal of trouble, but it shall not have dominion; it may vex him, but shall not rule over him. For we are not under the law, but under grace, not under the law of sin and death, but under the law of the spirit of life, which is in Christ Jesus: we are actuated by other principles than we have been: new lords, new laws. Or, not under the covenant of works, which requires brick, and gives no straw, which condemns upon the least failure, which runs thus, "Do this, and live; do it not, and die;" but under the covenant of grace, which accepts sincerity as our gospel perfection, which requires nothing but what it promises strength to perform, which is herein well ordered, that every transgression in the covenant does not put us out of covenant, and especially that it does not leave our salvation in our own keeping, but lays it up in the hands of the Mediator, who undertakes for us that sin shall not have dominion over us, who hath himself condemned it, and will destroy it; so that, if we pursue the victory, we shall come off more than conquerors. Christ rules by the golden sceptre of grace, and he will not let sin have dominion over those that are willing subjects to that rule. This is a very comfortable word to all true believers. If we were under the law, we were undone, for the law curses every one that continues not in every thing; but we are under grace, grace which accepts the willing mind, which is not extreme to mark what we do amiss, which leaves room for repentance, which promises pardon upon repentance; and what can be to an ingenuous mind a stronger motive than this to have nothing to do with sin? Shall we sin against so much goodness, abuse such love? Some perhaps might suck poison out of this flower, and disingenuously use this as an encouragement to sin. See how the apostle starts at such a thought ( v. 15 ): Shall we sin because we are not under the law, but under grace? God forbid. What can be more black and ill-natured than from a friend's extraordinary expressions of kindness and good-will to take occasion to affront and offend him? To spurn at such bowels, to spit in the face of such love, is that which, between man and man, all the world would cry out shame on.
3. He argues from the evidence that this will be of our state, making for us, or against us ( v. 16 ): To whom you yield yourselves servants to obey, his servants you are. All the children of men are either the servants of God, or the servants of sin; these are the two families. Now, if we would know to which of these families we belong, we must enquire to which of these masters we yield obedience. Our obeying the laws of sin will be an evidence against us that we belong to that family on which death is entailed. As, on the contrary, our obeying the laws of Christ will evidence our relation to Christ's family.
4. He argues from their former sinfulness, v. 17-21 , where we may observe,
(1.) What they had been and done formerly. We have need to be often reminded of our former state. Paul frequently remembers it concerning himself, and those to whom he writes. [1.] You were the servants of sin. Those that are now the servants of God would do well to remember the time when they were the servants of sin, to keep them humble, penitent, and watchful, and to quicken them in the service of God. It is a reproach to the service of sin that so many thousands have quitted the service, and shaken off the yoke; and never any that sincerely deserted it, and gave themselves to the service of God, have returned to the former drudgery. " God be thanked that you were so, that is, that though you were so, yet you have obeyed. You were so; God be thanked that we can speak of it as a thing past: you were so, but you are not now so. Nay, your having been so formerly tends much to the magnifying of divine mercy and grace in the happy change. God be thanked that the former sinfulness is such a foil and such a spur to your present holiness." [2.] You have yielded your members servants to uncleanness, and to iniquity unto iniquity, v. 19 . It is the misery of a sinful state that the body is made a drudge to sin, than which there could not be a baser or a harder slavery, like that of the prodigal that was sent into the fields to feed swine. You have yielded. Sinners are voluntary in the service of sin. The devil could not force them into the service, if they did not yield themselves to it. This will justify God in the ruin of sinners, that they sold themselves to work wickedness: it was their own act and deed. To iniquity unto iniquity. Every sinful act strengthens and confirms the sinful habit: to iniquity as the work unto iniquity as the wages. Sow the wind, and reap the whirlwind; growing worse and worse, more and more hardened. This he speaks after the manner of men, that is, he fetches a similitude from that which is common among men, even the change of services and subjections. [3.] You were free from righteousness ( v. 20 ); not free by any liberty given, but by a liberty taken, which is licentiousness: " You were altogether void of that which is good,—void of any good principles, motions, or inclinations,—void of all subjection to the law and will of God, of all conformity to his image; and this you were highly pleased with, as a freedom and a liberty; but a freedom from righteousness is the worst kind of slavery."
(2.) How the blessed change was made, and wherein it did consist.
[1.] You have obeyed from the heart that form of doctrine which was delivered to you, v. 17 . This describes conversion, what it is; it is our conformity to, and compliance with, the gospel which was delivered to us by Christ and his ministers.— Margin. Whereto you were delivered; eis hon paredothete — into which you were delivered. And so observe, First, The rule of grace, that form of doctrine — typon didaches. The gospel is the great rule both of truth and holiness; it is the stamp, grace is the impression of that stamp; it is the form of healing words, 2 Tim. i. 13 . Secondly, The nature of grace, as it is our conformity to that rule. 1. It is to obey from the heart. The gospel is a doctrine not only to be believed, but to be obeyed, and that from the heart, which denotes the sincerity and reality of that obedience; not in profession only, but in power—from the heart, the innermost part, the commanding part of us. 2. It is to be delivered into it, as into a mould, as the wax is cast into the impression of the seal, answering it line for line, stroke for stroke, and wholly representing the shape and figure of it. To be a Christian indeed is to be transformed into the likeness and similitude of the gospel, our souls answering to it, complying with it, conformed to it—understanding, will, affections, aims, principles, actions, all according to that form of doctrine.
[2.] Being made free from sin, you became servants of righteousness ( v. 18 ), servants to God, v. 22 . Conversion is, First, A freedom from the service of sin; it is the shaking off of that yoke, resolving to have no more to do with it. Secondly, A resignation of ourselves to the service of God and righteousness, to God as our master, to righteousness as our work. When we are made free from sin, it is not that we may live as we list, and be our own masters; no: when we are delivered out of Egypt, we are, as Israel, led to the holy mountain, to receive the law, and are there brought into the bond of the covenant. Observe, We cannot be made the servants of God till we are freed from the power and dominion of sin; we cannot serve two masters so directly opposite one to another as God and sin are. We must, with the prodigal, quit the drudgery of the citizen of the country, before we can come to our Father's house.
(3.) What apprehensions they now had of their former work and way. He appeals to themselves ( v. 21 ), whether they had not found the service of sin, [1.] An unfruitful service: " What fruit had you then? Did you ever get any thing by it? Sit down, and cast up the account, reckon your gains, what fruit had you then?" Besides the future losses, which are infinitely great, the very present gains of sin are not worth mentioning. What fruit? Nothing that deserves the name of fruit. The present pleasure and profit of sin do not deserve to be called fruit; they are but chaff, ploughing iniquity, sowing vanity, and reaping the same. [2.] It is an unbecoming service; it is that of which we are now ashamed —ashamed of the folly, ashamed of the filth, of it. Shame came into the world with sin, and is still the certain product of it—either the shame of repentance, or, if not that, eternal shame and contempt. Who would wilfully do that which sooner or later he is sure to be ashamed of?
5. He argues from the end of all these things. it is the prerogative of rational creatures that they are endued with a power of prospect, are capable of looking forward, considering the latter end of things. To persuade us from sin to holiness here are blessing and cursing, good and evil, life and death, set before us; and we are put to our choice. (1.) The end of sin is death ( v. 21 ): The end of those things is death. Though the way may seem pleasant and inviting, yet the end is dismal: at the last it bites; it will be bitterness in the latter end. The wages of sin is death, v. 23 . Death is as due to a sinner when he hath sinned as wages are to a servant when he hath done his work. This is true of every sin. There is no sin in its own nature venial. Death is the wages of the least sin. Sin is here represented either as the work for which the wages are given, or as the master by whom the wages are given; all that are sin's servants and do sin's work must expect to be thus paid. (2.) If the fruit be unto holiness, if there be an active principle of true and growing grace, the end will be everlasting life—a very happy end!—Though the way be up-hill, though it be narrow, and thorny, and beset, yet everlasting life at the end of it is sure. So, v. 23 , The gift of God is eternal life. Heaven is life, consisting in the vision and fruition of God; and it is eternal life, no infirmities attending it, no death to put a period to it. This is the gift of God. The death is the wages of sin, it comes by desert; but the life is a gift, it comes by favour. Sinners merit hell, but saints do not merit heaven. There is no proportion between the glory of heaven and our obedience; we must thank God, and not ourselves, if ever we get to heaven. And this gift is through Jesus Christ our Lord. It is Christ that purchased it, prepared it, prepares us for it, preserves us to it; he is the Alpha and Omega, All in all in our salvation.
3. Know ye not, that so many of us as were baptized into Jesus Christ-- compare 1Co 10:2 .
were baptized into his death?-- sealed with the seal of heaven, and as it were formally entered and articled, to all the benefits and all the obligations of Christian discipleship in general, and of His death in particular. And since He was "made sin" and "a curse for us" ( 2Co 5:21 ; Ga 5:13 ), "bearing our sins in His own body on the tree," and "rising again for our justification" ( Ro 4:25 ; 1Pe 2:24 ), our whole sinful case and condition, thus taken up into His Person, has been brought to an end in His death. Whoso, then, has been baptized into Christ's death has formally surrendered the whole state and life of sin, as in Christ a dead thing. He has sealed himself to be not only "the righteousness of God in Him," but "a new creature"; and as he cannot be in Christ to the one effect and not to the other, for they are one thing, he has bidden farewell, by baptism into Christ's death, to his entire connection with sin. "How," then, "can he live any longer therein?" The two things are as contradictory in the fact as they are in the terms.
4. Therefore we are-- rather, "were" (it being a past act, completed at once).
buried with him, by baptism into death-- (The comma we have placed after "him" will show what the sense is. It is not, "By baptism we are buried with Him into death," which makes no sense at all; but, "By baptism with Him into death we are buried with Him"; in other words, "By the same baptism which publicly enters us into His death, we are made partakers of His burial also"). To leave a dead body unburied is represented, alike in heathen authors as in Scripture, as the greatest indignity ( Re 11:8 , 9 ). It was fitting, therefore, that Christ, after "dying for our sins according to the Scriptures," should "descend into the lower parts of the earth" ( Ep 4:9 ). As this was the last and lowest step of His humiliation, so it was the honorable dissolution of His last link of connection with that life which He laid down for us; and we, in being "buried with Him by our baptism into His death," have by this public act severed our last link of connection with that whole sinful condition and life which Christ brought to an end in His death.
that like as Christ was raised from the dead by the glory of the Father-- that is, by such a forth-putting of the Father's power as was the effulgence of His whole glory.
even so we also-- as risen to a new life with Him.
should walk in newness of life-- But what is that "newness?" Surely if our old life, now dead and buried with Christ, was wholly sinful, the new, to which we rise with the risen Saviour, must be altogether a holy life; so that every time we go back to "those things whereof we are now ashamed" ( Ro 6:21 ), we belie our resurrection with Christ to newness of life, and "forget that we have been purged from our old sins" ( 2Pe 1:9 ). (Whether the mode of baptism by immersion be alluded to in this verse, as a kind of symbolical burial and resurrection, does not seem to us of much consequence. Many interpreters think it is, and it may be so. But as it is not clear that baptism in apostolic times was exclusively by immersion [see on Ac 2:41], so sprinkling and washing are indifferently used in the New Testament to express the cleansing efficacy of the blood of Jesus. And just as the woman with the issue of blood got virtue out of Christ by simply touching Him, so the essence of baptism seems to lie in the simple contact of the element with the body, symbolizing living contact with Christ crucified; the mode and extent of suffusion being indifferent and variable with climate and circumstances).
8. Now if we be dead-- "if we died."
with Christ, &c.-- See on Ro 6:5 .
9-11. Christ being raised from the dead dieth no more; death hath no more dominion over him-- Though Christ's death was in the most absolute sense a voluntary act ( Joh 10:17 , 18 ; Ac 2:24 ), that voluntary surrender gave death such rightful "dominion over Him" as dissolved its dominion over us. But this once past, "death hath," even in that sense, "dominion over Him no more."
CHAPTER 10
And when He had called, &c. Observe that Christ, out of all His disciples, chose principally twelve, as S. Luke shows more at length (vi. 13.). He chose twelve Apostles that they should be His chief legates, whom He invested with plenary authority and power, and sent them forth into all the world to proclaim His Gospel unto all nations. He chose also seventy-two others; but these He called disciples, not Apostles, although they too are spoken of by ancient writers as Apostles, that is legates or ambassadors of Christ. And such in fact they were, but with less power, as being subject and subordinate to the twelve Apostles. These twelve Christ now sends forth, that they may begin to discharge the office to which they were called, that they may serve their novitiate under Himself as their master, that afterwards being made priests and bishops, they may after His death fully accomplish their office and ministry. Wherefore Christ made the Apostles the Princes of His Church, and superior to all the faithful, both martyrs, confessors, and virgins, not only in office and dignity, but also in grace and sanctity. For upon them he has founded His Church, as we may learn from Eph_2:20, and Rev_21:19.
Moreover the power of the Apostles was the greatest in the Church, far greater than that of Bishops; for the Apostles were chosen and sent forth directly by Christ the Lord, as it were legates a latere of Christ, with absolute power through the whole world, not only to preach the Gospel, and confirm it by miracles, but also by writing. For the Apostles had the power of writing canonical books (as in fact Matthew and John wrote Gospels), canonical epistles and the Apocalypse. They also had power to found churches everywhere, and to institute and ordain priests and bishops, and the whole hierarchical order, together with ceremonies of the Eucharistic Sacrifice and all the Sacraments.
Observe that in this triple power the Apostles were all equal among themselves and with S. Peter. Yet were they subordinate to him as their head and superior. This is why Peter (Mat_10:2) is placed and named first amongst them.
And heal all manner of sickness, &c. Gr. νόσυν, i.e., disease. Both this power, and that of casting out devils was given to the Apostles after the manner of an abiding habit. God did not endue them with a physical faculty of healing diseases; but His omnipotent power was promised to them so as always to assist them, in such a way that as often as they willed to do these things, immediately God cast out the devils, and bestowed healing. This power was given them for the confirmation of their preaching, that by this means they might convince the people.
Now the names, &c. The reason why Christ chose exactly twelve Apostles, neither more nor less, was that they should correspond to the twelve Patriarchs, sons of Jacob. For as these were of the Jews, so were the Apostles the parents of all Christians. So SS. Jerome, Austin, and all the Fathers. Rabanus speaks of other mysteries in this number, and following him, S. Thomas (in Catena) says: This number twelve is made by multiplying three into four, and signifies that they should preach belief in the Trinity in the four quarters of the world. They were typified by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve wells of Elim, by the twelve stones of the breast-plate, the twelve loaves of the shew-bread, the twelve spies, the twelve stones taken out of Jordan, the twelve oxen that supported the brazen sea, the twelve stars in the crown of the bridegroom in the Apocalypse, the twelve foundations of the city, the twelve gates.
The first, Simon, who is called Peter, &c. Beza, that he may get rid of the primacy of Peter and the Bishops of Rome who have succeeded him, thinks that first is a spurious reading, and ought to be expunged. But it is the uniform reading of all the codices and versionsGreek, Latin, Syriac, and Hebrew. And it is incredible that the passage should have been corrupted by the later Greeks, who are schismatics, and deny the primacy of Peter. Rather would they have expunged the word first, if they could colourably have done so. In short, wherever the names of all the Apostles are given in Scripture, Peter is placed first, Judas last; whilst with respect to the rest the order varies, as is plain from Mar_3:16, Luk_6:14, Act_1:13.
Moreover, Peter is called the first of the Apostles: not in age, for Andrew was older than he, as Epiphanius testifies (Hæres 51); not in vocation, for Andrew was called before him (S. John 1:41); not in love, for Christ loved S. John above all the rest, and therefore he leaned upon His breast at His last Supper. It remains, therefore, that Peter was the first of the Apostles in excellence and authority, being, indeed, their head and ruler. Thus it is that the names of the rest are not given in any uniform order, nor one called second, another third, because all were equal, and all equally subject to Peter. From this word first, in Latin primus, comes the expression Primacy of Peter, which all the ancient Greeks and Latins acknowledged. Hear S. Chrysostom, "Peter was the first and, as it were, the head of all the Apostles." S. Jerome (lib. 1 contra Jovin. c. 17), "Among the twelve Apostles, one is chosen, that a head being appointed, occasion of schism may be taken away." Ambrosiaster (in 2 Cor. c. 12), Andrew followed the Saviour before Peter, and yet not Andrew, but Peter, received the Primacy. Peter, therefore, as the Primate of the Apostles, had power to admonish and correct them if they erred in faith or morals, to put an end to contentions, to assign them their provinces, to substitute others in their place if they fell, as he substituted Matthias in the room of the traitor, Judas. For this subordination of the Apostles, of bishops, and all the faithful under one head was necessary for the unity, stability, and good government of the Church, as S. Cyprian teachesHæres 2. Peter alone among the Apostles had ordinary jurisdiction, to which in due order the Roman Pontiffs succeed. For Peter set up his Pontifical chair at Rome, where he died a martyr. But the Apostles had delegated jurisdiction from Christ, to which there were no successors.
You will say, the bishops are said to be the successors of the Apostles. I reply, this is only said by way of analogy, because bishops share with the Apostles in episcopal order and jurisdiction, because bishops are superior to other priests in the same way that the twelve Apostles were superior to the seventy-two disciples. But bishops do not possess that three-fold Apostolic power of which I spoke in the beginning of this chapter. The power of bishops only extends to their own dioceses, but that of the Apostles to all nations throughout the whole world.
Andrew his brother. Mark places James and John before Andrew, making him the fourth. Luke does the same in Acts i., 13, but in his Gospel he places him before them as Matthew does. These variations in the order of the names is to show that the Apostles are all equal in dignity and office. Whence Cajetan says upon this passage, "Peter alone has the distinction of being called first, in order to intimate that it closely pertains to Christian knowledge to recognise the Primacy of Peter, and that it is of no consequence to know the order of the Apostles among themselves."
S. John in the Apocalypse, in describing the twelve Apostles as the twelve foundations of the heavenly Jerusalem, assigns to each his place with their own peculiar precious stonesThe first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, a sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. (Rev_21:19).
The first, jasper, denotes Peter, on account of the firmness of his faith; the second, a sapphire, Andrew, because of his heavenly life and love; the third, a chalcedony, or carbuncle, James, burning with zeal; the fourth, an emerald, John, blooming and a virgin; the fifth, a sardonyx, Philip, on account of the whiteness of his mind; the sixth, the ruddy sardius, Bartholomew, flayed alive; the seventh, a chrysolyte, the colour of the sea, Matthew, a penitent; the eighth, a polished beryl, Thomas, polished and established by Christ in the faith of his Resurrection; the ninth, a topaz, James the less, radiant with sanctity; the tenth, a chrysoprasus, Judas Thaddæus, who, by his acute wisdom, was hostile to heretics, as it were an onion, for πρὰσον means an onion; the eleventh, a jacinth, Simon the Canaanite, on account of the sweetness of his manners; the twelfth, the lowly Matthias, and the least.
Paul and Barnabas are not reckoned among these twelve Apostles, because they were called by Christ to the Apostolate, not whilst He was upon earth, but when He was reigning in heaven. They had equal power, and an equal measure of the Spirit, with the twelve Apostles.
Andrew is a Greek word, and means manly, strong, heroic. Many of the Jews, after they became subject to Alexander's successors, learnt Greek and took Greek names. Andrew was, what his name signifiesbrave and heroic in his preaching and passion, from the strength of his love to Christ, panting for his cross. He was, says Gaudentius, the first of all the disciples of John the Baptist, and being by him sent to Christ, first began to know Him.
James, the son of Zebedee: he was surnamed the Greater. He was the patron and Apostle of Spain, and was the first of the Apostles who suffered martyrdom, being beheaded by Herod Agrippa.
John, his brother. This is the beloved disciple of Christ, of whom I have spoken at length in the prefaces to his Gospel, Epistles, and Apocalypse.
Philip is Greek; φίλος ίππων, a lover of horses, meaning a knight, warlike. For Philip was as a war-horse of Christ against the Jews and infidels. Concerning this, see the Apoc. (vi. 2), "and behold a white horse, and he that sat upon him had a bow, and a crown was given unto him, and he went forth conquering and to conquer."
Bartholomew has been explained to mean the son of him who suspendeth the waters, from bar, a son, thala, he suspended, marim, waters. Whence Ruperti and Osorius think that Christ turned into wine upon the occasion of Bartholomew's wedding at Cana of Galilee, as though he had been the bridegroom. Others reject this. For Bartholomew is the same as son of Tolmai. Tolmai was a common name among the Hebrews, as is plain from Jos_15:14, and 2Sa_3:3. Less aptly, some interpret Bartholemew as son of Ptolemy, as though he had been sprung from the Ptolemies, kings of Egypt.
Thomas in Gr. Didymus, a twin. Concerning him, see Joh_20:24.
Matthew, the publican. Note S. Matthew's humility, who when the other Evangelists were silent about his being a publican, publicly announced himself a sinner.
James, the son of Alphæus: Alpheus means in Hebrew, learned, or a doctor. This Alphæus, the father of James, was a different person from Alphæus, the father of Matthew (Mar_2:14). For this Alphæus, the father of James, was the husband of Mary of Cleopas, who is called the sister of Mary, the mother of the Lord (Joh_19:25). Whence Helecas, Bishop of Saragossa, and others, think Alphæus is the same as Cleopas. Alphæus begat James and Jude of Mary. This was James the Less, of whom I speak at length in the Preface to his Epistle.
Thaddæus: this is the same as Jude, the author of a canonical Epistle. Of him also I have spoken in the Preface to his Epistle.
Simon the Canaanite. This Simon is not so called because he was sprung from the Canaanites, as some wrongly imagine, for all the Apostles were Jews, but because he was born at Cana of Galilee. Hence Nicephorus (lib. 8, c. 30) and Baronius think that he was the bridegroom at the marriage feast when Christ turned the water into wine. Because Cana in Heb. means zeal, S. Jerome says he was called the Canaanite, i.e. Zealotes, the Zealot, with a double allusion to the city of Cana and his zeal
And Judas Iscariot: as though Ish keriot: i.e., a man of Carioth, a city of the tribe of Judah. (See Jos_15:25.) So Angelus Caninius on Hebrew names (cap. 13.) Others, with greater probability, are of opinion that he was so called because he came from the village of Iscarioth, in the tribe of Ephraim, not far from Samaria. So S. Jerome in this place, and on Isa_28:1, Maldonatus and Adrichomius. Iscariot means in Hebrew the same as mercenary, for sachar is merchandise. And this well agrees with Judas, who made merchandise of Christ. Christ chose Judas, although He knew that he would prove a traitor, because He was willing to bear his treachery, and to add it to the weight of His Passion, for He wished His Passion to be in all respects complete. He willed to suffer every kind of torment and from all sorts of men, to teach us to do good, not only to the good and thankful, but also to the evil and the unthankful. Hear S. Ambrose (lib. 5 in Luc.): "Judas is chosen, not through imprudence, but through providence, since Christ willed to be betrayed by him, in order that thou, if thou art forsaken by thy friend, or even if betrayed by thy friend, mayest bear patiently the error of thy judgment, the loss of thy kindness." (See S. Jerome on Isa_28:1.) "Woe to the crown of pride, the drunkards of Ephraim, and the fading flower, the glory his of exaltation" (Vulg.), which the Sept. translates, "Woe to the crown of wrong, the mercenaries of Ephraim, a flower falling from glory upon the top of the fat mountain." S. Jerome understands this mystically of Judas, the traitor; "who was," he says, "of the tribe of Ephraim, of one of its villages, Iscarioth. He indeed sold the Lord for a price. He indeed, as a flower, fell from the glory of his Apostleship upon that most fat mountain of which we suppose it is spoken, 'Jacob hath eaten and drunk, and is filled; and the oved hath grown fat and kicked.' or, according to the Heb. upon 'the valley of the fat ones,' i.e., Gethsemane, by which also is signified the name of the place in which Judas betrayed the Lord." After a little, he adds, "The traitor was drunken, not with wine, but with avarice, and the incurable madness of asps, even the food of the devil; who, after the morsel, entered into him and wholly devoured him, because 'his prayer was turned into sin,' and not, even in repentance, had he the fruit of salvation."
Note, first, Christ combines together all his Apostles, and assigns to each his companion, making six pairs. With Peter He joins Andrew, and so on; that each may derive help and confirmation from his companion in his preaching. And for this cause He sent them out two and two (Luk_10:1.)
Again, among His Apostles, Christ chose three pairs of brethren, viz., Peter and Andrew, James and John, James the Less and Jude; some add Simon the Canaanite who, they say, was a brother of James and Jude. He did this to teach how dear to Him is brotherly love, according to that saying in Eccles. (xxv. 1): "In these things hath my spirit delight, which are approved before God and man, the concord of brethren, the love of neighbours, and a husband and 10 wife agreeing together." Also Pro_18:19, "a brother who is helped by a brother is as a strong city."
Observe, secondly, several of the Apostles were relations of Christ, as James and John, James the Less and Jude. For Christ chose His Apostles, not to be sleek and wealthy princes, but to endure labours, poverty, crosses, torments, and martyrdom. Whence He gave them abundance of good thingsnot temporal but spiritualeven as the order of charity requires, according to which it is right to wish and care for greater grace for parents and relations than for others.
I may add, it behoved the WORD, when He took our flesh, to unite those who were most near to Him in the flesh more closely to His Divinity also, by grace. And this He did, so that His mother was the holiest of all, then S. Joseph, after him Joachim and Anna, as His grandparents: also John the Baptist and his mother, James and John, James the Less, and Jude, as His relations and kinsfolk. For these, because by fleshly relationship they were nearer Christ's humanity, so also were they brought into chosen connection with His Divinity through grace. Therefore this was not in Christ the fault of accepting persons, as it is in Prelates, who, contrary to what is right, burden rather than truly honour their nephews and kinsmen with dignities, prebends and riches.
Lastly, there were three chief Apostles, viz., Peter, James and John, whom Christ took as the witnesses of His transfiguration, His Passion in the Garden, and other secrets, whence these are, as it were, the pillars of the Church, and the Triumvirs of the Apostles.
Go not into the way of the Gentiles. Syriac has, of the profane: Way of the G. is a Hebraism for, to the Gentiles. Similar is Jer_2:18. "And now what hast thou to do in the way of Egypt?" That is, "Why art thou going into Egypt?"
This is the first precept of Christ, by which sending His Apostles forth to preach, He bids them go not to the Gentiles or the Samaritans, but to the Jews. The reason was, because they were the children of the Kingdom, and sons of Abraham, Isaac and Jacob, to whom the Messiah, that is Christ, had been promised by God. Had not Christ acted thus, the Jews might have taken exception against him and the Apostles, and said, "Thou art not the true Messiah, for thou preachest the Gospel to the Gentiles and Samaritans. Our Messiah was promised by the Prophets to the Jews, not to the Gentiles." This precept, however, was only temporary. It only lasted during the life of Christ on earth. After His Resurrection Christ sent His Apostles to evangelize the nations throughout the whole world. Then was taken away the distinction between Jews and Gentiles, and of both there was made one Fold and one Shepherd. So S. Jer., Chrys., and others. S. Paul puts the command of Christ in this verse in another form, when he says, "For I say that Christ Jesus was the Minister of the circumcision for the truth of God to confirm the promises made unto the fathers."
And as ye go, preach, saying, &c. This is the second and the chief command of Christ to His Apostles, viz., that they should traverse Judea, and preach the Kingdom of Heaven, and invite, yea compel men to come into it. It was as though Christ said, In a short time I will, by My death, open Heaven to men, which has been shut for so many thousands of years by Adam's sin, and I will open the way of entrance into it. Invite all therefore to enter upon this way that they may gain the Kingdom. This was the sum and substance of Christ's preaching.
Heal the sick, &c. This is the third precept of Christ, by which He bids them use freely the power which had been given them of working miracles to persuade men to believe in Christ, that their souls might be healed of unbelief.
Freely ye have received, &c. For freely the Greek has, δωρεάν, as a gift, gratis in the Vulgate. This is Christ's fourth precept. By using the word gratis, he takes away the occasion of pride, says S. Chrys., since they know that they have not this power of themselves; but by God's free gift have received it, without merit of their own. In like manner this word gratis excludes all avarice and simony, that they may not sell their miracles for money. Again, they are admonished to be liberal in exercising this power, keeping as the end in view the benefit of others, like Mountains, which the more water they send forth abroad, the more they interiorly receive. This is what Isaiah foretold concerning Christ. "Ho! every one that thirsteth, come ye to the waters. Come ye, buy wine and milk without money and without price." For this liberality became the King of kings, that is Christ the Lord, and therefore He willed His Apostles to be altogether opposed to every appearance, yea, even shadow, of simony and covetousness, that they should not receive any gift, lest men should think they were seeking their own wealth, and so be turned away from the faith of Christ. The Apostles would have sinned and broken the command of Christ if they had received gifts on account of their preaching. Thus S. Hilarion, as S. Jerome testifies in his life, healed very many sick persons, but would not receive any gifts from them, not so much as a morsel of bread; for he was wont to say, "Gratis ye have received, gratis give." He replied to a certain nobleman whose name was Orion, whom he had delivered from a legion of devils, and who urgently pressed him to receive a gift, at least that he might distribute it among the poor, "Be not grieved, my son, at what I do, for I do it for thy sake and my sake. If I should receive this I should offend God, and the legion would return to thee."
A provincial council of Constantinople in a Synodical Epistle expounds, Gratis ye have received, &c., of the priesthood, that it must not be simoniacally sold.
Observe, the precise reason why the Apostles were bound to bestow gratis the Charismata given to them by God was not merely because they had received them gratis from God. For he who has received knowledge, or some natural skill infused into him by God, like Bezaleel, the architect of the Tabernacle,such an one, I say, may lawfully sell it, and teach it to others for money, as some masters of arts do. The precise reason, therefore, is because this thing is so sublime, and of such a nature that it cannot be acquired by human industry, but can only be received by the free grace of God; because it is indeed divine, and therefore far surpassing and transcending all price. This is the meaning of gratis ye have received. Wherefore to wish to estimate it at a price, and to sell it, is to treat it unworthily and profane it. It is to do a grievous indignity to it and to God, from Whom it has its sanctity: and therefore it is the crime
You will say, Then by parity of reasoning, he who exchanges one sacred thing for another is guilty of simony by the law of nature, and by the Divine law, because he does not give it gratis. Adrian admits this (quodlib. 9 ad 4, conclus. lit. E.). But I reply by denying the consequence. For in this place, to give gratis is to give without temporal hire or reward. This may be collected from what follows: Provide (Gr. Possess) neither old, &c. For things sacred have no temporal price. And this is neither given nor received when one sacred thing is exchanged for another. So SS. Jer., Chrys., and others. (See Lessius, Tract. de Simonia, dub. 3.) Let religious and apostolic men follow closely this precept of Christ, for it very greatly conduces to His glory and the salvation of souls, as I have learned by an experience of forty years. S. Ignatius, the Founder of our Society (Reg. 17, Sum. Constit.) thus wisely lays down: "Let all who are under obedience to this Society remember that they ought to give gratis what they have gratis received, neither asking nor receiving pay, nor any alms, by which masses, confessions, or sermons, or any other offices whatsoever of the things which the Society, according to our institution, is able to exercise, may seem to be compensated; that thus it may be able to advance with greater freedom both in the Divine service and the edification of our neighbours."
Once, when S. Antony was on a journey, he saw an immense piece of gold. He admired the size of the glittering piece of metal and ran as fast as he could to his mountain, as though he were running from a fire. Whenever money was offered to S. Vincent Ferrar as he was preaching through the villages, he refused it, and forbade his companions accepting it. S. Francis was wont to say that "money to the servants of God is nothing else than a devil, and a poisonous snake."
Provide neither gold, &c., in your purses, Gr. in your girdles; for formerly they attached purses to their girdles, or wove them into their girdles. This was especially the case with soldiers and travellers. Whence the proverb, "He has lost his girdle," said of him who has no money. Hence also coffers have been called girdles.
This is the fifth precept of Christ given to His Apostles concerning not possessing money. It was given for three reasons. 1. That being free from all earthly affections and cares, they should depend entirely upon God's providence. 2. That they should be wholly intent upon preaching the Gospel, and give all their thoughts and cares to that. 3. That they might give to all nations an illustrious example of simplicity, poverty, contempt of riches, wherebyby means of this angelical lifethey might draw all men to love and admire them. There is nothing, says Euthymius, which makes men so admirable as a frugal life, and to be contented with whatever comes to hand.
Symbolically, S. Jerome says, "gold, we often read, is to be taken for understanding, silver for speech, brass for voice. These cannot be received by us from others, but are given to us as a possession by the Lord."
You will inquire whether those precepts of Christ concerning not possessing money, shoes, staff, and two tunics, or coats, were given to the Apostles in perpetuity, or were or were they only temporary? S. Hilary, S. Jerome, S. Ambrose, S. Austin, and after them Maldonatus, are of opinion that they were perpetual; so that the Apostles in all their travels, in which they preached to the Gentiles, were tied to this form and species of poverty. The common opinion is that these precepts were only temporarily binding, that is to say, only whilst they were preaching to the Jews during Christ's earthly life.
First, I say that this latter opinion is the correct one. It is plainly so from Christ's saying, Go ye not into the way of the Gentiles, &c. For the Messiah must be first shown to the Jews, that if they received Him, the Gentiles might the more readily accept Him
2. It is plain from Luk_22:35, where Christ speaking retrospectively of this mission and precept, says, When I sent you without bag and scrip and shoes, lacked ye anything? And they said, Nothing. He saith unto them, But now, &c. This word now shows that he was giving them a different precept, viz., that they should take a scrip, and buy a sword.
3. The Apostles in going to the Gentiles were preaching to infidels who were likely at first to be prejudiced against them as enemies of their gods, and who would not deign to give them food and hospitality. Before, therefore, they could persuade them to believe, they must provide themselves with the means of living, especially as they were often accompanied by a large number of catechists, interpreters, and other coadjutors. Thus, when Paul was going to Jerusalem, there accompanied him Sopater, Aristarchus, Secundus, Timotheus, Caius, Tychicus and Trophimus (See Act_20:4).
The Apostles were accustomed to allow a pious and wealthy woman to accompany them, to provide for them. This clearly appears from 1Co_9:5: "Have we not power to carry about a woman, a sister (Vulg.), even as the other Apostles?" Christ Himself did the same thing, who permitted Magdalen, and other pious women whom he had converted, to accompany Him to provide for Himself and His followers (see Luk_8:3). Yea, Judas had coffers (Vulg, ), and bore what was put into them. And in the 6th of John, the disciples say to Christ: "Whence shall we buy bread that these may eat?"
You may say that Christ did not Himself keep the precept which He gave to His Apostles concerning not carrying money. I answer that Christ did observe it at the commencement of His ministry. He was then without any coffers, as appears from His words, "Foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head." It was with the object of providing for His twelve Apostles and seventy Disciples, whom He took about with Him, that He permitted Judas to carry coffers (Vulg.). For who could exercise hospitality towards so great a number of people? Who could, or would, sustain them for a continuance? But Christ sent His Apostles throughout Judea only in pairs. And two people could easily find hospitality from anyone piously disposed. In like manner when S. Francis Xavier was going to the Indies, he took no provision for his journey into the ship. Indeed, he refused what was offered him by the King of Portugal. He daily begged his bread from the sailors and passengers, because he was alone. But now, at the present time, when fifties and hundreds from the Society of Jesus and other Orders are often sent out to preach the Gospel in the Indies, it is only right that they should carry some provision with them for their voyage. For where are the sailors or passengers who could or would supply all these persons during a six months' voyage? So S. Vincent Ferrer, who went through the countries of Europe in an apostolic manner evangelizing, was wont to have hundreds, yea thousands of people accompanying him. And so he had his purveyors, who provided food and other necessaries for all; for the ordinary inhabitants could not have borne the burden.
I say, however, in the second place, that these precepts, so far as their substance and scope are concerned, which were to exhibit a mind free from covetousness, and to place before it a great contempt of all earthly things, and a firm trust in the providence of God; these are the things, I say, which Christ wished to impress upon His Apostles by these precepts. And these the Apostles in very deed fulfilled, when, having received the Holy Ghost at Pentecost, they thought, spoke, and treated of nothing except heavenly things. And so these precepts of Christ, not merely as to their scope, but as to their very letter, whenever and wherever it was possible to do so, were fulfilled by them. Yea, to these precepts Paul added the determination that he would not receive from the faithful the expense of his maintenance, but would procure a livelihood by the labour of his hands. And this is all that is meant by the Fathers who were cited at the commencement of this discussion. S. Francis imitated this example of Apostolic poverty when he sent out his brethren two by two to preach, and gave them this as their only viaticum, "Cast thy care upon the Lord, and He will nourish thee."
Nor scrip, &c. The scrip is a pouch, or traveller's bag, in which wayfarers put bread and food to eat on the way, hence the adage, "The beggar's bag is not full."
Neither two coats: understand two pairs of coats, or tunics, says Thomas, for a change, that you may put on, now one, now the other. For Christ does not here forbid the putting on of two garments at the same time on account of cold or other necessity, for Christ Himself was clothed with two garments, as appears from Joh_19:23. So S. Jerome, &c.
More simply, Lyra, Toletus and Barradi understand a single tunic to be here meant. For one coat in so hot a country as judea is sufficient. Wherefore Christ had only one outer coat, for that seamless garment was an inner one, or a shirt. Over the outer garment it was afterwards the custom to throw a pallium, or cloke.
Neither shoes: not two pair of shoes, say S. Thomas and Cajetan: but the more simple way of taking it is to understand that such shoes as cover the whole foot are forbidden, not sandals, which only protect the soles of the feet from being hurt by stones. S. Mark (vi. 9) shows that these were allowed to the Apostles. For Palestine is a rough and stony country as well as a hot one. So S. Jer., Enthym., Tolet, Jansen, and S. Austin understand the passage. But shoes confine and, as it were, imprison the feet, and make them less expeditious in travelling, and sometimes too hot. Christ then forbade shoes to His Apostles, as they were travelling about Palestine, that they might make greater expedition in their journeys, and to take away undue care of their feet. Shoes are called by the Greeks ύπυδήματα, i e., what is bound, or tied, because they were formerly bound or tied with strings above, as is still the custom with many. That the Apostles after Christ's Ascension made use of sandals, appears from Acts xii., where the Angel says to Peter, Bind on thy sandles. Of such a kind is S. Andrew's sandal in the Cathedral of Treves, which has been shown me by the Reverend, the Provost. Such were the sandals worn by the prophets Isaiah, Jeremiah and Ezekiel, as appears from their ancient pictures preserved at Rome in the Codex of the Emperor Basil Porphyrogenitus, in the Vatican. Such too may be seen in the picture of the Blessed Virgin, painted by S. Luke, and preserved at Rome. The Child Jesus is there represented in her arms. He is shod with sandals which are bound about the feet above, with strings, in such a way that the toes and upper portion of the feet are entirely uncovered. Nothing is covered except the sole of the foot.
Many of the early Christians followed this example of Christ and His Apostles, and went without shoes. Lucian shows this in his Philopator, where describing a Christian's dress, he says, "He wears a ragged cloke, without hat or shoes, with unkempt hair." Similarly Plato, says S. Jerome, "bade that the two extremities of the body, the head and the feet should be left uncovered, that they may not become tender. For when these are strong, the other parts of the body will be robust." On the cloke of the Christians there was the old proverb, Gone from the toga to the pallium, meaning that a man had gone over from heathenism to Christianity. For heathens wore the toga, Christians the pallium, or cloke. Whence Tertullian (lib. de Pallio c. 5), "we say nothing about shoes, about the peculiar torment of the toga, the most unclean protection of the feet, albeit false enough. For how is it not expedient that the barefooted man should be stift with cold and heat, like the crook-footed man in shoes! Vast assistance is there in walking from the cobbler's stall! The inventors had an eye to the votaries of Venus!" Very excellently says Clement of Alexandria (lib. 2. Pædagog. cap. 11), "Most becoming is it in a man not to have any shoes, unless he be a soldier. For a man that is shod has no small resemblance to one who is fettered. It is the best kind of exercise, and conduces to health and expedition to go with naked feet, unless necessity prevent: but if we ire not going on a journey, and are unable to walk with bare feet, we must use the sort of shoes which the Athenians call Κονίποδας, because, as I conjecture, the feet are near the ground. John is a sufficient witness of the advantage of being lightly and simply shod. He said that he was not worthy to unloose the latchet of the Lord's sandals. He had no finely worked shoes, who exhibited to the Hebrews the pattern of true philosophy."
Symbolically, S. Austin (lib. 2. de Consens. Evangel. c. 30.), says, "Mark saith they were to be shod with sandals, by which the foot is neither covered above, nor yet bare on the ground. For verily it was the Lord's will that the Gospel should neither be hid, nor yet that it should rely upon earthly advantages." The Gloss., "By an Apostle must be cast away gold, that is, worldly wisdom; silver, that is, eloquence; money in the purse, that is, hidden wisdom; a scrip, that is the burden of the world; shoes, that is, the examples of dead works."
Nor yet staves. The Gr., followed by the Vulg., has staff in the singular. You will say, Mark (Mar_6:9), says differently, viz., a staff only. I reply, Mark is speaking of the Heb. mischan, a rod, or a staff, on which to lean. For this was the symbol of poor travellers, who relieve their weariness by leaning on a staff. This was how Jacob journeyed to Mesopotamia. But Matthew is here speaking of matte, i.e., a rod for defence, or punishment. This was what Christ forbade His Apostles carrying. Observe that the Greek ρ́άβδος, a rod, has three meanings. First. The symbol of honour and power, such as the sceptre of monarchs, the fasces of consuls, the rod of prætors and judges. This is called in Hebrew, scebet, whence sceptre. As David says in Psa_2:9, "Thou shalt rule them with a rod (scebet) of iron." And Ps. xlv., "The sceptre of Thy kingdom is a right sceptre." And Isa_14:5, "The Lord bath broken the staff of the wicked, and the sceptre of the rulers." Hence also: ρ́αδοφόροι, that is, rod-bearers, was the name given to lictors and officers, by whom the magistrates executed their sentences. The rod which they bore was the sign of their office. So also the Jewish Doctors were wont to carry a rod, or wand in their hands, says Lyra, as the mark of their teaching, in the same way that schoolmasters now make use of a ferula. Christ forbids this practice to His Apostles. He bids them carry before them modesty, humility; not imperious authority and power. It was such a rod as that of which I have been speaking that Moses, the lawgiver of the stiff-necked Israelites, bore, and with which he smote Pharaoh with the ten plagues, and chastised the rebellious Jews. Christ, whose law is the spirit of love and sweetness, hath another rod.
Second. Ράβδος, rod, or staff, hath the same meaning as matte, in the sense of a rod with which you strike or beat a person, as teachers scourge their scholars. Thus Psa_89:32., "I will visit their iniquities with a rod." And Exo_21:20, "He who smiteth his manservant, or his maidservant with a rod." So the arms of rustics are sticks and rods. David went against Goliath with no other arms than his staff and his sling. And Ezek. (c. xxxix.), speaking of the slaughter of Gog, says "They shall burn the arms, the shield, and the spear, the bows and arrows, the staves and the javelins." Also Is. xx., "Asshur, the rod of mine anger." So that in this place by staff, arms of any kind are forbidden by Christ to His Apostles. He bids them trust not in arms but in God, and that they should be preachers of Divine protection, and propagate the faith, not by fighting, but by suffering. For he who has the Lord for his help, what need hath he of a staff" says S. Jerome.
Third. Ράβδος signifies mischan, a staff on which to lean. This Christ allowed to His Apostles.
Lastly. Johannes Alba (lib. elect. p. 337), by staff here understands one on which was cut some mark or sign of mutual friendship, so that it was what was called a tessera, or pledge of friendship, which people were accustomed to show when they went to personally unknown friends, that they might be received to hospitality by them. Wherefore when men renounced friendship, they were said to break the tessera of friendship. So that Christ's meaning in this place would be, "Rely not upon human help, bear not the tessera of friendship as the guarantee for your reception. God will provide you with hospitality." But this sense is a strained one.
Symbolically, the staff or rod denotes the power of the Apostles. S. Austin.
The workman is worthy, &c. He gives the reason why He forbids the carrying a viaticum. "Let preachers," says S. Chrys., "receive their support from the people, but their reward of their hire from God." In other places this support is called wages, or hire, from the similitude of those workmen, to whom food is given as a part of their wages. Yet in the case of preachers it is not properly wages, for preaching far transcends all price, and all human wages. S. Paul (in 1 Cor. ix.) calls this support of preachers, their pay or stipend, from the similitude of soldiers, to whom it is not given as wages; for what is it in comparison with the perils they undergo? but as the support which is their due. "Labour therefore in the Lord's vineyard, 0 ye Apostles, and preach zealously. Be not anxious about sustenance, about food and raiment, for God will abundantly provide for you either by your hosts, or from some other of the rich treasures of His Providence."
Into whatsoever city, &c. Worthy, that is, apt and meet to receive the Gospel, one who fears God, and leads a good life, who desires salvation, who shows hospitality to poor and pious people, especially preachers; one who knows, as S. Jerome says, "that he is receiving a favour, rather than conferring one."
This is the sixth precept which Christ gives to His Apostles concerning hospitality, when they were going to preach to the Jews, that they should not lodge with any one who was opposed to faith in Christ, or of evil report, lest his infamy should bring discredit upon themselves. "A host," says S. Jerome, "should be chosen for his reputation among the people, and from his character with his neighbours; lest the worthiness of preaching should be besmirched by the infamy of the preacher's host."
And the rab eide, &c. Why? First, lest if the Apostles should go about from one host to another, they should appear changeable and inconstant. So S. Chrys. Secondly, not to grieve their first host, and do him a dishonour by migrating to one worthier. Thirdly, lest any one should call them gluttonous, seekers after the luxurious boards of the rich. It must be understood that this precept applies only when they did not remain very long in the same place, so as to become burdensome to their host; for in such a case charity and prudence would recommend a change of hostel.
When ye enter into a house, &c. This was the ancient method of salutation among the Hebrews, by which they prayed for the peace and prosperity of the master of the house and his family. The Hebrews understood it of temporal blessings, but Christ of spiritual. For Christ came to the world to make peace between God, man, and angels. Wherefore when He was born the angels sang, "Peace on earth, to men of goodwill" (Vulg.).
This is the seventh preceptthat they should pray for peace for their host, and by their prayer discover if he were worthy and suitable. The Apostles, therefore, pray for peace for their host, first with God, secondly with his family and neighbours and all other persons. S. Chrys. says that this salutation of the Apostles was not a mere naked and verbal one, but real and efficacious, and had the power of conferring upon their host (if he were worthy) actual peacethat is to say, grace, faith, and salvation.
And if the house be worthy, &c. That is, ifas He had said a little beforethe host be worthy, that is, a lover of peace and salvation.
But if it be not worthy, &c. If the host refuse and reject your salutation of peace, your peace shall return unto youGr. ε̉πιστραΦήτω, let it return, in the sense of shall return. For the Heb. often uses the imperative instead of the future. Note the personification. Peace is here introduced as a person rejected by a host, and going elsewhere, and carrying the Apostles with him. If the host rejects your salutation of peace, your salutation shall not therefore be unfruitful, for there shall come to yourselves what you prayed for him, that is, peace and all prosperity. Thus shall your peace, repulsed by this unworthy host, come back to you, and lead you to some worthy host who will eagerly receive you and believe your preaching. There is a similar mode of expression in Psa_35:12-13, to which Christ here makes an allusion . "They rewarded me evil for good," &c.; "And my prayer shall return into mine own bosom." So Eusebius, S. Athanasius, and Hesychius on this Psalm expound it. The latter says, "Into the bosom of Christ, i e., the Church of the Gentiles, the prayer of Christ (turned away by the Jews) falleth." This is what S. Paul said to the Jews: "It behoved that the Word of God should be spoken first unto you, but since ye reject it, and count yourselves unworthy of eternal life, lo, we turn to the Gentiles."
And whosoever shall not receive you, &c. . . . the dust of your feet. Luke and Mark add, for a testimony against them. Abul. Says that the Apostles were to do this twice, once in the city and once outside the city. They were to do it by striking their sandals against the ground, or by knocking, or rubbing them upon a stone, to brush off the dust.
You will ask, Why was this? 1. S. Jerome says, dust is shaken off as a testimony of labour, to show that they had entered the city, and the Apostolic preaching had reached it. And as Theophylact: "They testify that for their sakes they had made so long a journey, and it had profited them nothing."
2. Shake off the dust, as impious, on account of the impious inhabitants, that ye may signify that they are, as it were, anathema, and that ye will have nothing, not even their dust in common with them, as being doomed to eternal condemnation. So S. Jer. Theophyl., Ambrose, &c.
3. That this dust shaken off may be a witness in the day ot judgment against their unbelief and wickedness. And this is why Luke adds, for a testimony to them, i.e., against them.
By this, which is the 8th precept of Christ, He tacitly bids His Apostles be of good courage, and not to be distressed, when they saw the Jews rejecting the Gospel, but as God's avengers to rise up boldly against them.
Verily I say unto you, &c. They shall be more heavily punished and condemned who reject the Apostles than the Sodomites were, who perished in the fearful fire from heaven, by which the whole Pentapolis was consumed, for an awful example to all ages.
You will ask, how can this be true, since the sin of Sodom was a very great crime contrary to nature, and crying to heaven? The sin of Sodom is reckoned amongst the worst sins, but in the catalogue of lusts, or sins against the natural law of chastity only, for, in other respects, it is certain that there are worse sins, such as heresy, infidelity, blasphemy, sacrilege, despair, hatred of God. Those therefore who rejected the Apostles, and in so doing rejected the grace and salvation of Christ, sinned far worse than the Sodomites, and that, not by a single, but by a manifold sin, viz., 1. by the sin of infidelity, 2. of disobedience, 3. of ingratitude, 4. of inhospitality, 5. of rebellion and contumacy against God, contrary to the law of nature, and of God, and against His grace so benevolently and liberally offered to them, and confirmed by so many miracles and benefits.
This denunciation has also in a measure an application to those who despise God's word, or vocation, or holy inspirations, against whom God thunders, in Pro_1:24. "Because I called, and ye refused, I also will mock at your calamity."
S. Jerome proves from this. passage that the punishments of the damned are not all equal, nor, by consequence, their faults.
Moreover Christ appositely compares those who rejected the Apostles to the Sodomites. 1. Because they were guilty of inhumanity and barbarity towards guests. 2. Because as the Sodomites were admonished by Lot and despised him, so were these admonished by Apostles whom Christ sent forth for their salvation. 3. As the Sodomites were punished by fire and brimstone from heaven, so will these be punished by fire and brimstone in hell, only far more severely; because if the Sodomites had heard the preaching of Christ and His Apostles, and had seen their miracles, they would have believed and repented.
Behold I send you forth as sheep, &c. S. jerome, by wolves, understands the Scribes and Pharisees: others, any enemies, or persecutors. No animal is so defenceless as a sheep. In this way Christ sends his Apostles without arms, that he may shew forth His own power in them. He does not send them as lions, but as sheep, that by means of His miraculous power they may vanquish the wolves. Listen to S. Chrys., "Let them blush, who, like wolves, persecute their adversaries, when they behold innumerable wolves overcome by a very few sheep. And assuredly, so long as we are sheep, we shall easily overcome our enemies. But when we are changed into the nature of wolves, then we are overcome, for in such a case we have no more help from our shepherd, who feeds sheep not wolves." S. Chrys. observes that Christ foretells coming evils and persecutions to His Apostles for four reasons. 1. That they may learn His foreknowledge. 2. That they may not suppose such things happen through lack of power in their master. 3. That they may not be suddenly overcome. 4. That they may not be troubled at the time of the Cross. Christ thus, as it were, animates His Apostles, "Come, 0 ye my Apostles, I am sending you to the Jews and to Infidels, who will vex you and persecute you, but think of this, that it is I who send you, I, I say, who sent Elijah and Elisha, Isaiah and the rest of the prophets to Ahab, Jezebel and Manasseh, and other wicked kings. I animated, strengthened, and protected them, and when need was, I delivered them. And when at length I permitted them to be slain by them, it was that by their blood they might set a seal to My faith and religion, and win the laurel crown of martyrdom. In the same manner I now send you: and through you I am about to do the same, yea still greater things. I will be always with you, and stand by you, that in life ye may by the innocency of sheep, and in death by the meekness of sheep, conquer all men and all things."
Therefore by these words, Behold I send you, are signified the Divine authority, power, assistance, and protection of Christ whereby He defends His Apostles, as it were innocent sheep, against the wolves their enemies, that they may convert them by preaching, or else nobly vanquish them by dying. He therefore that will be Christ's true servant, disciple, and Apostle, let him look upon himself as sent forth like a sheep in the midst of wolves. So let him be lavish of his life, as though he were doomed, and prepared to endure labours and crosses, yea death itself, for Christ's sake. Albanus, the Captain General of the army of Charles V., had 400 stout and resolute youths, who were prodigal of life, and devoted to death, called the forlorn hope. In a battle, he despatched these against the strongest part of the enemy's ranks, that by their audacity and determination to die, they might throw those ranks into confusion, and so prepare the way for victory. Thus devoted and prodigal of his life let the Apostolic preacher of Christ deem himself, that he may subdue unbelievers to Christ the conqueror. Such a one blessed Xavier deemed himself, when he was going to the Indies, and said to his weeping friends: "Do merchants at such expense and such peril, prodigal of life, sail to India from zeal for earthly merchandise; and shall not I go thither for the sake of God and souls?"
Be ye therefore wise, &c. Wise, i.e., prudent. 1. "That by prudence," says S. Jerome, "ye may avoid snares, and by harmlessness or simplicity ye may do no evil. And the craft of a serpent is given as an example, because with its whole body it hides its head, to protect that wherein is its life. So too let us, by the exposure of our whole body, guard Him who is our HeadChrist; that is, let us strive to keep the faith whole and undefiled." 2. Rabanus Maurus says, that the serpent is wont craftily to choose narrow chinks, so as by passing through them, to put off his old skin. Hear Isidore of Pelusium (lib. i. epist. 26): "The serpent by crafty artifice puts off his old skin, by compressing himself into some narrow chink. So Christ wishes us, by means of the narrow way and affliction, to put off the old man and to put on instead the new man, which is renewed after His image." 3. Remigius says, Beautifully doth the Lord admonish preachers to have the prudence of serpents, because the first man was deceived by a serpent. It was as though He had said, Because the enemy was crafty to deceive, do ye be prudent to deliver. He commanded the Tree, do ye praise the virtue of the Cross. Hilary adds, He falsely promised immortality, saying, Ye shall be as gods; do ye promise true immortality, that they who believe shall be as angels.
4. The serpent has most clear sight. Whence the adagethe eye of a serpent. So let an Apostle behold all things with the piercing sight of his mind, that he may avoid what is evil and forward what is good.
And harmless (Vulg. simplices) as doves. Because, as Remigius says, "Simplicity without prudence is easily deceived, and wisdom is dangerous unless it be tempered with simplicity." And as S. Gregory says (lib. iv. epist. 31 ad Mauritium), "As the astuteness of the serpent sharpens the simplicity of the dove, so does the simplicity of the dove temper the astuteness of the serpent."
For harmless the Gr. is α̉κέραιοι, which (if it be derived from α̉, privative, and κέρας, a horn) means devoid of malice or harm, innocent, innocuous. So S. Basil: or if from α̉, privative, and κερα̉ννυμι, to mingle, it is the same as unmixed, i.e., pure, sincerethose who, without prevarication, express with their mouths what they think in their hearts. Christ therefore bids them "by prudence avoid snares, by simplicity to do no evil," says S. Jerome.
S. Chrysos. says, anger is not extinguished by anger, but by meekness. It is not enough to bear evils, but we must not even be troubled, which is dove4ike.
Theoph. and Euthym. remark that doves, although they be deprived of their young ones, yet return to the same nests and masters. As though Christ said, "So also, 0 ye Apostles, do not ye remember the injuries done unto you, but meekly and lovingly return ye to those who have vexed and injured you, that ye may help and convert them. This is the ninth precept of Christ. The tenth follows.
But beware of men, &c. Councils, Gr. συνέδρια, i.e., sessions of magistrates and judges; lest by them ye be condemned as blasphemers of God, or rather of the gods. The Syriac has, They shall deliver you into the house of judgments, that is, into the prætoria. Beware of men1, false and treacherous men, who shall bring you to councils and before judges. Such are those, who for this cause are to be guarded against by priests at this day in England, Scotland, and Japan; 2, of men, viz., insidious men, who lay snares for you by means of perplexing and political questions, that they may catch some word out of your mouth against the laws or sovereigns, that they may accuse you to them; 3, of men, i.e., persecutors, who seek to kill you. Beware, i.e., bear yourselves cautiously, as far as may be, remembering your duty, so that ye may avoid their plots and treacheries; but above all, that ye fall not by their persecutions and threats so as to deny Christ.
Moraliter, let every one learn to beware of himself, for man is a wolf to man.
And so no one need say, I have been born in an inauspicious time, I cannot be a martyr. There is no Nero now, no Decius now. Any one can be a martyr if he manfully resist lusts, fears, temptations, for the love of God. Thy cupidity is a Decius to thee, thy fear a Nero, thy temptation is a Julian. Thy companion persecutes theelaughs at theecalumniates thee. Fever, cold, asthma torments thee. If thou bear these patiently for the love of God, thou art a martyr of patience, like Job was. Gluttony goads thee to swill in wine and delicacies. Resist, and thou art a martyr of abstinence, like Daniel. Ambition attracts thee to raise thyself above others, to aim at high dignities. Pluck it from thy mind, and thou art a martyr of humility and modesty, like S. Francis. Does thy superior bid thee do hard things, which are repugnant to thy feelings? obey, conquering thyself, and thou art a martyr of obedience, like Abraham, when he offered up Isaac. Does lust titillate thee? Mortify it by fasting, crucify it by hair shirts, and thou wilt be a martyr of chastity, as Joseph was. Study, teach, preach, labour, go to the Indians, that thou mayest save perishing souls, and thou art a martyr of charity, like blessed Xavier.
And in the synagogues, where the law was read, and breakers of the law were scourged, ye shall be beaten: Thus Peter and the Apostles were beaten (Act_5:40). And S. Paul says (2Co_2:24), "Of the Jews five times received I forty stripes save one."
And before governors, i.e., of provinces. So Paul was led as a captive before Felix and Festus, governors of Judea; James the Less before Ananias, the High Priest, by whom he was ordered to be slain; Peter and James the Great before Agrippa, who struck off James' head. Peter and Paul were brought to Nero, under whom they at length underwent a glorious martyrdom, Thus, too, S. Andrew was led to Ægeus, the pro-consul of Achaia, by whom he was crucified; S. John to the Emperor Domitian, by whom he was placed in a cask of boiling oil, from which he gloriously came forth. From such things it will be seen that what Christ now says does not refer to this first sending the Apostles into Judea, for we do not read of any such things happening then, but of things which were to happen in their future life.
For my sake. He adds, says S. Chrysostom, an alleviation which was no small consolation, that they should suffer for Christ's sake. Wherefore when the Apostles were beaten, "they went from the Council rejoicing that they were counted worthy to suffer shame for His name."
For a testimony of my true faith which ye preach: for of this your martyrdom shall be an illustrious testimony. Hence, many who saw the constancy of the Apostles and Martyrs under their torments were converted to Christ. So S. Hilary.
But when they shall deliver you, &c. This is the eleventh precept of Christ, by which he forbids the Apostles being anxious about their answers to the questions of the governors, because He promises that He will Himself suggest to them what they shall be. The Gr. is μὴ μεριμνήσητε, do not be anxious and solicitous. He does not forbid their prudently premeditating an answer, but forbids an anxious and troubled care about it. By the martyr in his questionings and torments God must be assiduously invoked that He may inspire him with wisdom to answer, and courage to endure. This is what Luke says Christ promised, I will give you a mouth and wisdom which none of your adversaries shall be able to gainsay or resist. Thus it is said of S. Stephen, "They were not able to resist the wisdom and spirit with which he spake." There is a famous example of the literal fulfilment of this promise in the life of Saint Lucy of Syracuse who, when she was ordered by the governor Paschasius to sacrifice to the gods, boldly refused. The prefect said in a threatening tone, "Your words will cease when you come to be scourged." The Virgin answered, "Words can never be wanting to God's servants when the Lord Christ has said, 'When ye stand before kings and governors take no thought how or what ye shall answer, for it shall be given you in that same hour what ye shall say, for it is not ye that speak, but the Holy Ghost which speaketh in you.'" Then Paschasius asked her, "Is the Holy Spirit in thee?" She replied, "Those who live chastely and holily are the temple of the Holy Spirit." Then he said, "I will command thee to be taken to the house of shame, and then the Holy Spirit will leave thee." The Virgin answered, "If you order me to suffer violence against my will, my chastity shall receive a double crown." Then Paschasius was inflamed with rage, and commanded her to be led to the house of shame; but by the power of God it came to pass that by no force could the Virgin be removed from the place where she stood. Observe the wonderful prudence of this Virgin, who to every question answered wisely, so that the governor was put to silence. Of a truth the Holy Ghost spake in her.
Tropologically. S. Austin (lib. iv. De Doctrinâ Christiani, c. 15) teaches that a preacher ought to pray and study before his sermon: but for the actual time when he is speaking he ought to think that the Lord's words are applicable to a good mindTake no thought how or what ye shall speak, &c.
Brother shall deliver the brother to death, &c. Because they believe in Me and preach Me. Christ fortifies beforehand the Apostles and believers by predicting the persecutions which they were about to suffer from their unbelieving relations, who (forgetful of natural ties and affections) would persecute them even unto death. As Bede says, "He foretold the future trouble, in order that, being known beforehand, they might more easily bear it." "For the darts which are seen coming are less likely to strike," says S. Hilary. As examples of the fulfilment of these words, S. Barbara was killed by her own father for the faith of Christ. So, too, was S. Christina. S. Lucia was accused by her own son Eupr
Brother shall deliver the brother to death, &c. Because they believe in Me and preach Me. Christ fortifies beforehand the Apostles and believers by predicting the persecutions which they were about to suffer from their unbelieving relations, who (forgetful of natural ties and affections) would persecute them even unto death. As Bede says, "He foretold the future trouble, in order that, being known beforehand, they might more easily bear it." "For the darts which are seen coming are less likely to strike," says S. Hilary. As examples of the fulfilment of these words, S. Barbara was killed by her own father for the faith of Christ. So, too, was S. Christina. S. Lucia was accused by her own son Euprepius of being a Christian, and was crowned by the judge with the martyr's laurel on the 16th of September, A.D. 303. S. Wenceslas, prince of Bohemia, was treacherously killed by his brother Boleslas and his mother Drahomira, who were unbelievers. The Emperor Maximian caused his sister Artemias, a Christian, and Diocletian, his wife Serena, Pope S. Caius, and his brother S. Gabinus, with his holy daughter Susanna, his cousins, to suffer martyrdom because they were Christians.
And ye shall be hated of all men, &c. Allthat is, many, almost all, as was wont to be in councils, judgment-halls, and theatres where the martyrs were. For the faith and preaching of Christ crucified was at the first new and paradoxical to the whole world. Wherefore both Jews (who were accustomed to Moses) and Gentiles (who were attached to their gods) rose up against the Apostles, who preached this doctrine, and against the little flock of believers who were converted to it.
But he that shall endure, i.e., in patience. For the Gr. is ό ύπυμείνας, he who shall sustain these persecutions and adversities even unto the end at once of his persecutions and his life, he wholly and solely shall be saved. He shall be endowed with health, happiness, and eternal glory as the reward and crown of his patience. It is not enough to have endured and overcome once, twice, or thrice: but to win the crown we must endure and conquer to the end, according to those words in the Apoc.: "Be thou faithful unto death, and I will give thee the crown of life." See what I have there said. Hear S. Bernard (Epis. 129): "Perseverance merits glory for men, a crown for virtues. It is the vigour of strength, the consummation of virtues; it is a nurse of merit, a winner of reward, a sister of patience, a bulwark of sanctity. Take away perseverance, and there is neither reward for obedience, nor grace for well-doing, nor praise for fortitude."
But when they shall persecute you, &c.Flee, "not," says Bede, from fearing suffering, but by yielding, so that the occasion of tribulation may become the seed of the Gospel," lest by the slaying of the preachers the preaching of the faith should be cut off, but by their fleeing it may be scattered in other places. This flight was indeed victory. For they fled not through fear, but from love to Christ, that they might propagate His faith. So the Tartars, as they flee, cast their darts at their pursuing enemies, and so transfix and slay them.
You will ask whether this be a precept, or only a permission. I reply, it is partly a precept, as when the necessity of the Church, or the faith, or peril of one's own fall, requires flight. For "he does not deny Christ by flying, who flies lest he should deny," says S. Chrysos. So S. Nazian. (Orat. 1 in Julian) and Athanasius (de fugâ suâ). For had he not fled from the rage of the Arians, they would have triumphed over the Homoousian faith, which seemed to stand or fall with Athanasius. It is partly of counsel, as when greater benefit is expected for oneself or others from flight. It is partly a permission, as when any one has an excessive dread of torments; and he is not bound by any necessity or obligation (as being a bishop or pastor, for example) to remain in a particular place. For otherwise it is unlawful to flee if peril, or scandal, be likely to accrue to the Faith, the Sacraments, or the Sheep, i.e., the faithful. This is plain from Joh_10:11-12.
Hence the example of Christ, of His Apostles, of S. Athanasius and others is a refutation of Tertullian who in his book, de Fugâ, contends that flight is unlawful. S. Jer. (in Catal. Scriptor Ecclesiast. in Tertul.) shews that this book was one of those which he wrote against the Church after he became a heretic and a Montanist.
Verily I say unto you, ye shall now have gone over, &c. The Gr. is ου̉ μὴ τελέσητε, ye shall not have finished, that is, traversing and converting the cities of Israel. 1. S. Chrysos, explains it of the first mission of the Apostles into Judea; as much as to say, flee from the city where they persecute into another; for ye shall not have gone over all the cities of Palestine until I shall return to you, and recall you to me. But in this first mission the Apostles were kindly received by the Jews, so that there was no need for them to flee. They came back to Christ rejoicing, as we see by Luk_10:17.
2. Bede expounds thus, "Ye shall not have converted the Jews before my resurrection. After that I will return to you and send you to the Gentiles dispersed throughout the world, where you shall have a perpetual field for your labours."
3. Others say, "Ye shall not have gone over Judea, preaching and fleeing away until I return to it in vengeance by means of Vespasian and Titus, that I may cut off the Jews who have persecuted you."
4. And correctly, "Ye shall not by journeying and preaching, perfect in the faith of the Gospel and the religion of Christ, the cities, that is the people of Israel, to whom I am now sending you before the second advent of the Son of Man." For as S. Paul teaches in Romans xi., it behoveth that the fulness of the Gentiles, i.e., all the Gentiles must come first into the Church, and then all Israel shall be saved. Christ intimates that the Jews shall disbelieve the Gospel until the end of the world, but then, a little before the judgment, they will be converted by Enoch and Elias. So S. Hilary.
Thus far are the precepts which Christ gave to His Apostles. There now follow promises and inducements by which He animates them generously to rise superior to persecutions. The first inducement is Christ himself (Mat_10:24), who suffered more from the Jews than they would. The second is in Mat_10:26, that God, after the persecutions would make manifest the truth of the Gospel to the glory of Christ and the Apostles. Thirdly, in ver. 28 (Mat_10:28), that God who is the Lord of the soul is rather to be feared than the persecutor of the body. Fourth, in ver. 29 (Mat_10:29). Because God has a special care for them. Fifth, ver. 32 (Mat_10:32). Because God will honour them in the presence of the angels and glorify them eternally.
The disciple, &c. Christ here animates His disciples to bear persecutions, says S. Chrys. by His own example. The disciple and the servant, such as ye are to Me, 0 ye Apostles, ought not to seek for greater honour and applause of men than his Master has.
It is enough for the disciple, &c. That is to say, if the Jews have derided and caluminated Me, and called Me Beelzebub, i.e., a friend and associate of Beelzebub-Me, who am Christ your Master and Lord, yea the Head of your familyif, I say, they have dared to do such things against Me, who have proved Myself by so many miracles to be Messiah and the Son of God, how much more will they dare to do like things to you, My disciples and servants! And if I quietly and bravely bear such things from them, how much rather ought ye to bear these things, yea even rejoice in them because ye bear them for My sake, and in bearing them are made like unto me, and are, as it were, adorned with My raiment and My ornaments!
Hear what S. Hilary says upon this passage, "Let no kind of injuries, or reproaches in any wise affright us; but let us rather embrace them as our glory, if only we may be made conformable to our Lord and His sufferings." And as Tertullian says (lib. de bono Martyrii, c. 9.) "Since the Lord and Master Himself has suffered persecution, betrayal and death, how much more ought His disciples and servants to fulfil the same things, lest they should seem to be superior to Him in being exempt from evil; since this ought to suffice them for glory that they are made conformable to the sufferings of their Lord and Master." Whence S. Ambrose says (lib. 2, de Abraham: c. 7.) "The soul going forth to war bears not before her the likenesses of eagles or dragons; but in the cross of Christ and in the name of Jesus she goes out to battle, strong with this sign, faithful to this standard."
S. Jerome (Epist. 39, ad. Marcel.) speaking of Blesilla, the daughter of S. Paula, who after the death of her husband became a nun, and was derided by the world, writes, "Our Blesilla will laugh, and will count it no disgrace to hear the revilings of croaking frogs, when her Master was called Beelzebub."
You will ask who and what was Beelzebub? He was the god and idol of the Ekronites. See 2Sa_1:2-3, 2Sa_1:6. He is so called from Baal zebub, i.e., the lord of the fly, or possessing flies, because he was worshipped and invoked against the pest of flies. Thus among the, Greeks, Jupiter had the title of α̉πόμυος, or averter of flies, because they worshipped him that he might drive away flies. Thus the inhabitants of Cyrene when swarms of flies brought a pestilence, invoked the god Achor to drive them away, as Pliny tells us (lib. 8, c. 28). This idol Beelzebub seems also to have had the head of a fly. For the Sept. translates Beelzebub, the Lord Fly. Similarly the Egyptians represented the god Apis with the head and figure of an ox, Anubis of a dog, Hammon of a ram, and so on. Hence the Jews called Lucifer the prince of the devils, partly in derision partly from abomination, the Fly God, or the god of flies. I say more upon Beelzebub on 2Sa_1:2.
The Gr. codices in this place, as well as in Mar_3:22, and Luk_9:15-19, also Theophyl. and others, always read Beelzebub, which some interpret to mean, Jupiter stercorarius, or the dungy Jove: for though zebal in Hebrew means a habitation, zebel in Chald., Syriac, and Arabic, signifies dung, because the devil is, by reason of sin, most unclean, and so stirs men up to commit all uncleanliness, especially the sins of drunkenness and impurity. This is perhaps the origin of the name zebulus, or zabulus which S. Hilary and others of the ancients give to the devil, unless you prefer to derive it from the Æolic za for διὰ, that is, zabulus instead of diabolus.
Fear them not therefore, &c. The Gr. Is a beautiful paranomasia, or pun. There is nothing hid which shall not be unhid, nothing covered which shall not be uncovered.
The meaning is, "Although the Jews slander you as being not of God, but the Apostles and ambassadors of Beelzebub, yet fear ye not their derision or contempt, for God will in the end make plain your innocence and true religion, not only in the day of judgment, but even in this life." So S. Chrysos.
It might also be explained thus-"Do not fear or shrink, 0 My Apostles from preaching My Gospel, for although but few may believe in the beginning, that it may appear hidden and concealed, yet it shall creep on by degrees, and its truth shall at length be known, and shall shine forth through the world."
Hear S. Ambr. (lib. de Jacob. et vit. beat. c. 8), "It is the part of a perfect man not to succumb to those things which seem to most, terrible and dreadful, but like a brave soldier to sustain the onset of the severest troubles. Thus S. Vincent acted when his torments, he answered back the tyrant, "Thou shalt see that I have more power when I am tormented than thou hast when thou art tormenting." So too the Apostles shone the more brightly in the darkness of persecution. Of their virtue S. Bernard speaks (Serm. xxvii. in Cant.), "As stars shine in the night, but are unseen by day, so does true virtue, which in prosperity often appears not, become conspicuous in adversity."
What I say unto you, &c. Since the roofs of the houses in Judea are flat, it was possible to preach from them as from a lofty pulpit. S. Jerome gives a threefold meaning. I. What ye have heard in a mystery, that preach ye plainly. 2. What ye have learned in secret, that speak ye in public. 3. What I have taught you in this one corner of Judea, boldly evangelize to the whole world.
Mystically, S. Austin, "What I say in darkness, i.e., in fear, preach ye in the light, i.e., in the confidence of the truth."
And fear not them which kill, &c. Do not, from fear of death with which the persecutors threaten you, deny My faith, or cease from the preaching which I have commanded you, for if ye do this, ye will incur the far worse death of the soul, even its eternal death in hell. Truly does S. Chrys. say (Hom. 5 ad pop.) "He who is always afraid of hell will never fall into its flames."
This saying of Christ has reference to a most needful precept. He bids us that we must not, through fear of tyrants, break the faith which we have pledged to God, nor violate His law. It may be further extended to things which are counselled, not commanded; but then it is a matter of counsel, not of precept. Thus Pope S. Clement extended it to the counsel of virginity. When SS. Nercus and Achillcus, the servants of S. Flavia Domitilla, who had been betrothed to Aurelian the son of the Roman consul, counselled her to embrace virginity, and asked S. Clement to give her the veil, he answered bravely, "For you, for her, and for me, I perceive there is prepared the palm of martyrdom. But forasmuch as Christ has laid it down that we must not fear them which kill the body, let us disregard mortals, that we may plainly and wholly obey the Author of everlasting life." He therefore consecrated Domitilla, a virgin; which when Aurelian her betrothed heard, he beheaded SS. Nercus and Achilleus, and banished S. Domitilla to Pontus, where she completed her martyrdom by fire. At last S. Clement, being drowned in the sea, obtained the same palm. Thus were there four glorious victims of virginity. And the heroism of their action consisted in this-that it would have been lawful for them to persuade Domitilla to avoid the persecution by marrying Aurelian. But the love of chastity and of Christ gained the victory.
Victorinus of Utica (lib. 3. Wandal. Persecut.) relates that a matron named Dionysia, when she was exposed naked upon a lofty place and beaten with rods by the Arians, bravely answered, "Ye servants of the devil, that which ye think ye do to my shame is indeed my praise." And when she beheld her only son, a little child turn pale at the torments, she animated him by reminding him of hell, lest the King should say to his servants, "Cast him into outer darkness, where shall be weeping and gnashing of teeth." "That is the life," she said, "to be desired which is always in possession." And strengthening her child with these words, she soon made him a martyr. Thus far Victor. He relates in the same place that Victorianus, the proconsul of Carthage, being asked by the ambassadors of King Hunneric to become an Arian, answered, "Being firm in God and Christ my Lord, I will tell ye what ye shall answer to your king: 'Let him torment me with fire, let him expose me to beasts, let him excruciate me with every kind of torment; if I should consent unto him, it would be in vain that I have been baptized into the Catholic Church. For if this present life were all, and we did not hope for another which is indeed eternal, still even so, I would not do what he requires for the sake of a little temporal glory, and be ungrateful to Him who hath bestowed His faith upon me who believe in Him.' At this reply the King was so enraged that no speech can express for how long and with what punishments he afflicted him. But he triumphing, and making in the Lord a happy consummation, received the martyr's crown." Thus Victor. Wisely spoke the martyr S. Flavian, "The body does not feel torments when the mind is in heaven, and has devoted itself to God with all its strength."
Are not two sparrows sold for a farthing, &c. Farthing, this is the Roman as, Gr. assarion. It is a diminutive, and means α, little as. For the assarius was the half, not of the ancient as, which was a pound, but of the later as, which was half an ounce. So that the assarius was the fourth part of the uncia, or ounce of brass, and therefore of very small value. This, which Enthym. renders by terunciola, or a little farthing was the price of two sparrows in Judea in the time of Christ.
Shall not fall upon the eath. For birds live in the air, and when they are pierced with arrows, or perish from any other cause, they fall to the earth. Without your Father: i.e., without His providence and pleasure. If God hath so great care and providence of these little sparrows, what will he have of you? For He is your Father, in that he hath given you reason, for similitude to Himself. And He hath re-formed you in Christ, and made you like unto Christ.
Symbolically, S. Hilary says: "The two sparrows are the body and the soul, which are born as it were sparrows, that they should fly with spiritual wings toward Heaven, but the sinner sells them for an as, that is, a little pleasure, to the devil, that they may go down to hell."
But the hairs of your head, &c. That is, God from eternity hath appointed and decreed not only the number of your members, but even of your hairs. Wherefore He knows it exactly, and diligently keeps them to the number which He willeth, so that not one can fall without His special providence, as Luke saith.
Allegorically, the hairs of Christ are all the elect and those who shall be saved, for these adorn Christ as hair does the head. Tropologically, hairs are all the thoughts, words, and deeds of the faithful. So S. Cyril (lib. 8 in Levit.). Again, hairs are the minutest thoughts and intentions of the Saints. So Damascene.
Fear ye not therefore, ye are of more value, Syr. more excellent. The Gr. is διαφέρετε ye are preferable, ye excel. If God have such care of sparrows, much more will he have of you. Wherefore, rest secure in the fatherly bosom of His Providence in all persecutions and tribulations whatsoever. For He will deliver you out of them all, either by freeing you from them, or else by giving you the crown of martyrdom, and taking you to heaven, where there will be no more labour or pain.
Whosoever therefore shall confess Me, &c. From this word confess, martyrs were anciently called confessors. Shall confess Me. The Gr. is ε̉ν ε̉μοὶ, i.e., in Me. For I will confess him, the Gr. is ε̉ν α̉υτω̃, i.e., in him. And so Tertullan reads (in Scorpiace c. 9). So also S. Luke xii. 5. It is a Hebraism. For the Heb. constructs verbs of contact, whether bodily, mental, or spiritual contact, with the prep. כ, in. The Heb. would be hoda bi, confess in Me, meaning confess Me. This is plain from the antithesis, shall deny Me. Maldonatus, however, takes it differentlyshall confess, i.e., shall glory in Me, answering to the Heb. hithraddeh, which, being in the Hithpael, has a reflexive force. To confess in oneself, i.e., to glory.
The meaning is, whosoever, in the presence of tyrants, being interrogated concerning the faith, shall generously and constantly confess that he believeth in Ye as the Messiah and the Son of God, him will 1 in like manner profess before God, and angels, and men, to be My disciple, and as such will I honour and glorify him.
Martyrdom is the confession of Christ and the profession of Christianity, even to torments and a cruel death, and therefore it is the highest love and honouring of Christ. Wherefore the Apostles and Apostolic men have most ardently desired martyrdom. S. Ignatius in his Epistle to the Romans, says, "My love is crucified. There is not in me a fire of earthly, but of heavenly fuel. And I have living water which saith inwardly, Come to the Father." S. Basil says (Hom. 19 in S. Gordium, Mart.), "The martyrs speedily attain to heavenly glory by a violent and premature death. They endeavour speedily to migrate from this life, which ought rather to be called a lingering death, by means of short toil." We see, therefore, that he does not call death death, but as S. Sophia said to her daughter Anastasia (apud Surium, Octob. 25), "A good thing is departure from an evil world. It is joy, gladness, pleasure, splendour, beauty, light, a sweeter and fairer than earthly light." S. Anthony, as S. Athanasius testifies, when those who were about to become martyrs in the persecution of Maximian were being carried to Alexandria, rushed out of his monastery, and followed these victims of Christ saying, "Let us advance to the glorious triumphs of our brethren, that we may join them in their conflict."
Tertullian thus concludes his apology in behalf of Christ and Christians"Well, then, do this, 0 ye excellent governors, since ye will be so much more acceptable to the populace, when ye have sacrificed the Christians to them. Crucify, torment, condemn us, tear our bodies to pieces. Your wickedness is the sure proof of our innocency. God has a meaning in allowing us to suffer. For when ye condemn a Christian woman to pollution rather than to a lion, ye confess that a stain upon modesty is reckoned by us to be far more dreadful than any death. And still all your most exquisite cruelties produce no effect; they only induce men to join us. We are multiplied as often as you reap us. The blood of the Christians is their seed."
This same Tertullian wrote his Scorpiace against the Gnostics, who taught that it was permitted under torture to deny Christ with the mouth, so long as His faith were retained in the heart. The Priscillianists afterwards taught the same, whose motto was, "Rights, perjuries, secrets, betray not." In the Scorpiace, i.e., an antidote against scorpions, meaning Gnostics, Tertullian treats altogether of the good of martyrdom. S. Cyprian, too, following Tertullian as a master, according to his wont, wonderfully extols the martyrs and martyrdom. In his Epistle to the Martyrs, among other eulogiums, he scatters the following: "The martyr is made a colleague of the Passion of Christ. The martyrs give us a school of morals: the confessors shew us the beginning of virtues. The martyrs shall be assessors with Christ in the judgment. The martyrs obtain the kingdom of heaven without delay. The martyrs receive fruit a hundred-fold. The prayer of the martyrs deserves to be heard by God. By the triumphs of the martyrs the church is made glad. Martyrdom by the baptism of blood is of all things the most excellent."
Lastly, the Standard Bearer, the Prince and the Captain of the Martyrs, is Christ. Wherefore, the primitive bishops and fathers, as Julian the Apostate unwillingly acknowledged, "All flew to martyrdom like bees to a bee-hive," to use S. Chrysostom's words. S. Hubert, the successor of S. Lambert the martyr in the see of Liege, was wont to sigh because he was not his successor in martyrdom likewise. "0 unhappy I," he said, "whose sins have accumulated in such a heap that I am not worthy to be associated with such a man."
I have collected many more notes upon Martyrdom in Hosea, c. xi. sub finem. See also Victor of Utica on the Vandal persecution (lib. 2, 3), where he relates that when many of the orthodox were thrust by Hunneric, the Arian king, like swarms of locusts, into a narrow dungeon, full of every kind of filth, where the horror of the overpowering stench was worse than any torture, even here the Martyrs sang with exultation this hymn to the Lord, "Such honour have all His Saints."
Think not that I am come, &c., that is to say, earthly peace: for Christ promised by Isaiah (ix. 6 and 7, and lxv. 25), that He would bring spiritual peace of mind, the peace of the union of the faithful among themselves, and with God and His Angels, which leads to peace and everlasting felicity in Heaven.
But a sword: i.e., separation, as S. Luke has (Luk_12:51), discord in faith and religion. He means that He will separate His faithful people by reason of their faith from unbelievers. But the unbelievers will on their part take occasion to separate themselves from the faithful, and will hate them, and will deprive them of liberty and goods and life. This is what Christ especially refers to in what follows; and this too entirely answers to the words of Micah (Mic_7:6) from which Christ here quotes.
I am come to separate, &c. A man's foes shall be they of his own household. Syriac. A man shall have as his enemies the sons of his own house. Because, as S. Chrys. says (Hom. 2, cont. Judæos), it shall come to pass that in the same house there shall be one faithful believer in Christ, whilst another shall continue unbelieving. A father will wish his son to return back from the faith to his former impiety. Foretelling this He saith, I am come to separate. Such shall be the victorious power of the Gospel that sons shall disregard their parents, daughters their mothers, and parents their children, and shall adventure their life and all things for the sake of godliness. Some are of opinion that Christ only applies the passage of Micah, using it in a different sense. But I reply that Micah was speaking literally of the calamity of sinful Jerusalem through the siege of the Chaldeans, as S. Jerome showsthat in it the inhabitants should be so distressed by sword and famine and pestilence that even brother would snatch away bread from brother, child from parent, wife from husband. But, allegorically this strife of the Jews signifies the discord and opposition of unbelieving parents and brethren and husbands against believers, whether Jews, or Gentiles in the time of Christ, especially when the faithful ran into peril of goods and fame, and even life itself. In this allegorical sense Christ cites Micah's words: and in an allegory, or parable it is not necessary to apply every word.
He that loveth father, &c. That is, is not worthy to have Me for his Lord and Master, is not worthy of My name and company, My grace and kingdom, and the rest of My promises. The reason is, because Christ forasmuch as He is our God and Lord and Saviour, must be far preferred to parents and children. Wherefore he who prefers them to Christ so as for their sakes to revolt from the faith of Christ, treats Him unworthily, and does Him the highest dishonour. So S. Jerome and others. S. Saturus, when Hunneric threatened him that unless he became an Arian, he would give his wife in marriage to his camel driver, and when his wife, trembling at this, besought him to consent unto the king, answered like another Job, "Thou speakest as one of the foolish women speaketh. I should dread it, 0 woman, if there were nothing but the bitter sweetness of this life. Thou ministerest, 0 my wife to the artifices of the devil. If thou lovedst thy spouse, thou wouldst never drag thine own husband to the second death. Let them tear away my children, let them separate my wife, let them take away my substance, yet will I rest secure upon the promises of my Lord. I will hold fast the words, 'Whosoever forsaketh not wife, or children, or lands, or houses, he cannot be My disciple.'" So Victor of Utica.
And he that taketh not (from the hand of the Lord upon his shoulders to bear it like Christ.) his cross, &c. To bear the cross is to be ready for the sake of Christ to bear reproaches, stripes, imprisonments, and the most painful and ignominious death, such as was the death of the cross, which Christ vouchsafed to bear for us. Because, as S. Chrys. says, speaking in the name of Christ "As I have brought you the utmost blessedness; so I ask of you a singular obedience and affection, that ye may be as lions in battle array." Christ alludes to His future bearing of His own Cross. For it is altogether just and right, that after Christ bearing His cross for us, we also should follow Him, bearing our cross with love and reverence, and thus walk towards heaven. This is the exact literal sense.
Mystically, the Cross is mortification. Listen to the Gloss, "The Cross is borne in two ways, either when the body is affected by abstinence, or when the mind is touched with compassion for one's neighbour. Their neighbours' sins are an instrument of torture to the Saints."
Lastly, S. Jerome says, "It is written in another Gospel, He that taketh not his Cross daily, lest we should suppose that a burning faith would suffice once for all: the Cross must be always carried, that we may show that we always love Christ."
He that findeth his life, &c. Findeth ought to be in the past tense; for the Gr. is ό εύρ̉ών). The meaning is, He that findeth his life (ψυχὴν), that is, the corporeal safety of his life, when in peril of death, through denial of the faith, and of My name, such a one shall lose his soul (ψυχὴν), that is, the eternal salvation of his soul, which alone is real safety, and shall go away into hell. And, on the other hand, he who shall lose the present life of his soul (ψυχὴς), or his life, on account of his profession of My name, he shall find health and safety, and the eternal happiness and glory of his soul (ψυχὴν), or life.
He therefore who indulges his soul, loses it: he who mortifies it, saves it. See the paradox which there is here. Life is made to consist in death, and death in life. Whence Tertullian says in his Scorpiace, "God hath willed to destroy death by death, to shake off torments by torments, to give life by taking it away, to heal the flesh by wounding it, to save the soul by casting it away."
Observe the Heb. is matsa, i.e., he hath found. Understand, he hath acquired, he hath gotten, he hath obtained, as the LXX. trans. in Job iii. 22: and the Vulg. in 1. Sam. xxxi. 3. Similarly the Gr. εύρίσκω, literally, I light upon, frequently means, I obtain, rescue, I deliver, &c. The Latin invenire, lit. to come upon, means to acquire or obtain anything. Thus any one is said to find, that is to obtain grace, favour, praise. So Gabriel said to the Blessed Virgin, Thou hast found favour, or grace with God, i.e., Thou hast come into favour with God: thou hast gained the love of God. In Gen. xxvi. 12, it is said, "Isaac sowed in that land, and found, i.e., gained in that same year a hundred-fold." (Vulg.) For what any one finds sprung up in his field, that he gains. So here, He that findeth his life, that is, who gains it when it is as it were lost, and causes it as though to come to him afresh by denying Christ, this man shall lose it in another and a better life.
Again matsa, he hath found, denotes liberty, sufficiency, abundance, power. So in Psa_21:9, "Let Thy hand be found by all Thine enemies." (Vulg.) That is, let it suffice, let it be stronger and more powerful than Thine enemies. So here to find the soul is to acquire the liberty of the soul (anima), i.e., of the life, and abundance of possessions, by denying the faith. For this was what kings and tyrants were wont to promise to those who would deny Christ.
He that receiveth you, &c. For he who receiveth an ambassador, in the ambassador receiveth the king who hath sent him. The Apostles were the ambassadors of Christ, and Christ of God. He, therefore, who receiveth them, receiveth Christ in them, and in Christ, God Himself-according to these words of S. Paul"We are ambassadors for Christ, as though God did beseech you by us." And again, in the Epistle to the Galatians, "Ye did not reject me, but received me as an angel of God, even as Christ Jesus." Christ here proposes the rewards of those who should receive the Apostles, that He may make provision for the Apostles in the poverty which He commanded them to observeas, for instance, when they were preaching, that He might strengthen them in it, and might invite hosts to show them liberal hospitality.
He that receiveth a prophet, &c. A prophet, i.e., a teacher and preacher of the Gospel such as the Apostles were. For formerly the office of the prophets was not only to predict future events, but to teach the people, and preach the law and word of God.
Shall receive a prophet's reward, or hire (merces, Vulg.) Some explain this as though reward from a prophet: and that far surpassing the hospitality which they have shown, because they shall receive from the prophet the grace and faith of Christ, and the benefit of the prophet's prayers.
2. Euthymius. A prophet's rewardi.e., shall be equal to a prophet in his reward, shall be accounted worthy of equal honours with him.
3. And best. Shall receive, &c., because as he co-operates with the prophet, and assists him because he is a prophet and a preacher, so shall he be partaker of his labour, his merit, and his reward, and yet not in equal degree, but proportionably with the prophet, according to the co-operation and love with which he co-operates with the preacher. For so by common law the receivers of thieves and robbers are awarded similar (though not equal) punishment with the thieves themselves. Thus S. Chrysostom explains: "He shall receive that reward of a prophet which it is fitting that he should receive who receives a prophet." S. Gregory (Hom. 20 in Evang.) says the same. Although the elm bears no fruit of itself, yet it supports the vine with its grapes: thus she makes her own what she kindly sustains of another's.
The same rule is indicated by the old law of war. "There shall be an equal share to him who goeth down into the battle with him who remaineth by the baggage. They shall alike divide the spoils." (1Sa_30:24). A prophet's reward, then, is that he shall receive the reward of his prophecy, or his preaching, because he assisted and promoted it, for without that assistance the preacher could not have preached, forasmuch as he would have lacked food.
Lastly, by a prophet's reward some understand the gift of prophecy; which S. Jerome (On Obadiah) thinks the prophet Obadiah obtained because he fed the prophets with bread and water in Jezebel's persecution. "Forasmuch as he nourished a hundred prophets, he received the grace of prophecy, and from a prince became a general of the Church's army. He fed at that time a little flock in Samaria; now he feeds the churches of Christ throughout all the world." S. Epiphanius, S. Isidore, and others think the same, though it is more probable that the Obadiah of 1 Kin. 18 and the fourth of the Minor Prophets were different persons, as I have shown in the preface to Obadiah.
He that receiveth a righteous man, &c. In the same way as I have said of a prophet. Yea, though such a one shall be in sin, he shall receive the grace of repentance, and shall be made righteous. For to this men are often brought by the word and example of saints who are their guests, who obtain the grace of repentance by their prayers. So S. Francis, being received by a soldier to hospitality, foretold his speedy death, persuaded him to make his confession, and obtained from God his eternal salvation. For as soon as the soldier had confessed, he expired. (See S. Bonaventura, in his Life, c. II.)
And whosoever shall give to drink, &c. Cold water, as the cheapest of all things, and within the competence of the poorest to bestow. He does not say, says S. Jerome, warm water, lest any one should make the want of fuel an excuse. And he does not speak of a goblet, or a flagon, but He says a cup, or glass. For who is so poor that he could not give, or at least carry, a cup of water? S. Augustine gives the same explanation.
In the name of a disciple, i.e., because he is My disciple, because he adheres to My teaching, and believes in Me. For this having respect to Christ, ennobles and exalts both the intention of the giver and the work itself; that which is given to a Christian, Christ esteems as bestowed upon Himself, and as such recompenses it with a great reward. For if you should do the same work for a different reason, because the person benefited is your servant, or relation, or friend, the deed is of little or no merit in the eyes of God. For this would be an alms, or an act of natural pity; but the former an act of supernatural mercy. So theologians and Suarez (lib. 2, de necessitat. gratiæ, c. xvi. 10). By these words of Christ it is intimated that a work of mercy done to a man only because he is a man, is of the natural order: but if it be done because he is a believer, a fellow citizen with the saints, and of the household of God, it is a work of mercy of a higher, that is, of a supernatural order.
An illustrious example of this occurs in the life of S. Anastasia, V. and M. After her tongue had been cut off (Lat. Præscinderetur), and her teeth knocked out, being athirst, she asked for water (poposcit). A certain man named Cyril gave her to drink, and by that one cup of cold water purchased the crown of martyrdom. For when Probus the governor understood that he had done this for a Christian woman because he was a Christian, he sent him to a martyr's death.
From these words of Christ some theologians (with Suarez) gather as probable, that grace in a just man is increased by remisser acts: as if, for example, a just man should have intense degrees of grace, say as eight, but should perform an act of almsgiving, by giving, for example, a cup of cold water to a poor man in a remiss kind of waysay as threeby which act he would nevertheless acquire an augmentation of his habitual intense grace as eight, by three additional grades, so that it would be intensified, or extended as eleven. See the full discussion of this question in Suarez (Tom. 3 de Gratia, lib. 9, cap. 3, nu. 36).
Lastly, Christ here signifies that no work, however small, done to a preacher, shall go without its reward. Of this nature are those remiss works which just men do in great abundance. And they would lose the reward of very many of their works, were it not that remiss works increase the more intense grace; for few Christians perform acts so intense that they equal, or exceed the habit; and Christ here teaches that they do not lose their reward.
"He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.38. And he that taketh not his cross, and followeth after me, is not worthy of me.39. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it."
Because of what He had said, "I am not come to send peace but a sword, etc." that none might suppose that family affection was banished from His religion, He now adds, "He that loves father or mother more than me is not worthy of me." So in the Song of Songs we read, "Order love in me." [ 2:4 ] For this order is needed in every affection; after God love thy father, thy mother, and thy children; but if a necessity should occur that the love of parents and children comes into competition with the love of God, and where both cannot be preserved, remember that hatred of our kindred becomes then love to God. He forbids not to love parent or child, but adds emphatically, "more than me."
For they who have esteemed domestic affection of relations higher than God, are unworthy to inherit good things to come.
Yet when Paul bids us obey our parents in all things, we are not to marvel; for we are only to obey in such things are not hurtful to our piety to God. It is holy to render them every other honour, but when they demand more than is due, we ought not to yield. This is likewise agreeable to the Old Testament; in it the Lord commands that all who worshipped idols, should not only be held in abhorrence, but should be stoned. And in Deuteronomy it is said, "He who saith to his father and his mother, I know you not; and to his brethren, Ye are strangers; he hath kept thy saying." [ Deu 33:9 ]
It seems to happen in many cases that the parents love the children more than the children love the parents; therefore having taught that His love is to be preferred to the love of parents, as in an ascending scale, He next teaches that it is to be preferred to the love of children, saying, "And whoso loveth son or daughter more than me is not worthy of me."
He is unworthy of the divine communion who prefers the carnal affection of kindred to the spiritual love of God.
Then that those to whom the love of God is preferred should not be offended thereat, He leads them to a higher doctrine. Nothing is nearer to a man than his soul, and yet He enjoins that this should not only be hated, but that a man should be ready to deliver it up to death, and blood; not to death only, but to a violent and most disgraceful death, namely, the death of the cross; therefore it follows, "And whoso taketh not up his cross and followeth me, is not worthy of me." He had as yet said nothing to them respecting his own sufferings, but instructs them in the meanwhile in these things, that they may the more readily receive His words concerning His passion.
Or; "They that are Christ’s have crucified the body with its vices and lusts." [ Gal 5:24 ] And he is unworthy of Christ who does not take up His cross, in which we suffer with Him, die with Him, are buried and rise again with Him, and follow his Lord, purposing to live in newness of spirit in this sacrament of the faith.
The cross is so called from, torment (margin note: cruciatus); and there are two ways in which we bear the Lord’s cross; either when we afflict the flesh by abstinence; or when in compassion for our neighbour we make his afflictions our own. But it should be known that there are some who make a shew of abstinence not for God, but for ostentation; and some there are who shew compassion to their neighbour, not spiritually but carnally, not that they may encourage him in virtue; but rather countenancing him in faults. These indeed seem to bear their cross, but do not follow the Lord; therefore He adds, "And followeth me."
Because these commands seemed burdensome, He proceeds to shew their great use and benefit, saying, "He that findeth his life shall lose it." As much as to say, Not only do these things that I have inculcated do no harm, but they are of great advantage to a man; and the contrary thereof shall do him great hurt - and this is His manner everywhere. He uses those things which men’s affections are set upon as a means of bringing them to their duty.
Why are you loath to contemn your life? Because you love it? For that very reason contemn it, and you will do it the highest service.
The life in this place is not to be understood as the substance, (the soul,) but as this present state of being; and the sense is, He who findeth his life, i.e. this present life, he who so loves this light, its joys and pleasures, as to desire that he may always find them; he shall lose that which he wishes always to keep, and prepare his soul for eternal damnation.
Otherwise; He who seeks an immortal life, does not hesitate to lose his life, that is, to offer it to death. But either sense suits equally well with that which follows, "And whoso shall lose his life for my sake shall find it."
That is, he who in confession of My name in time of persecution despises this temporal world, its joys, and pleasures, shall find eternal salvation for his soul.
Thus the gain of life brings death, the loss of life brings salvation; for by the sacrifice of this short life we gain the reward of immortality.
"He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.41. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.42. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward."
The Lord when He sends forth His disciples to preach, teaches them that dangers are not to be feared, that natural affection is to be postponed to religion - gold He had above taken from them, brass He had shaken out of their purses - hard then surely the condition of the preachers! Whence their living? Whence their food and necessaries? Therefore He tempers the rigour of His precepts by the following promises, that in entertaining the Apostles each believer may consider that he entertains the Lord.
Enough had been said above to persuade those who should have to entertain the Apostles. For who would not with all willingness take in to his house men who were so courageous, that they despised all dangers that others might be saved?
Above He had threatened punishment to those who should not receive them, He now promises reward to such as should receive them. And first He holds out to those who should entertain them the honour, that in so doing they were entertaining Christ, and even the Father; "He who receiveth me, receiveth him that sent me." What honour to be compared to this of receiving the Father and the Son?
These words shew that He has a Mediator’s office, and since He came from God, when He is received by us, through Him God is transfused into us; and by this disposition of grace to have received the Apostles is no other than to have received God; for Christ dwells in them, and God in Christ.
A further reward also He promises, saying, "He who receiveth a prophet in the name of a prophet, shall receive a prophet’s reward." He said not merely, "Whoso receiveth a prophet," or "a righteous man," but "in the name of a prophet," and "in the name of a righteous man;" that is, not for any greatness in this life, or other temporal account, but because he is a prophet, or a righteous man.
Otherwise; To this His exhortation to the disciple to entertain his teacher, there might a secret objection arise among the faithful; then shall we have to support the false prophets, or Judas, the traitor. To this end it is that the Lord instructs them in these words, that it is not the person but the office that they should look to: and that the entertainer loses not his reward, though he whom he entertains be unworthy.
"A prophet’s reward, and a righteous man’s reward," are such rewards as it is fitting he should have who entertains a prophet, or a righteous man; or, such a reward as a prophet or righteous man should have.
He says not, a reward from a prophet, or righteous man, but the reward of a prophet or righteous man. For the prophet is perhaps a righteous man, and the less he possesses in this world, the greater confidence has he in speaking in behalf of righteousness. He who hath of this world’s goods, in supporting such a man, makes himself a free partaker in his righteousness, and shall receive the reward of righteousness together with him whom he has aided by supporting him.
He is full of the spirit of prophecy, but he lacks bodily sustenance, and if the body be not supported, it is certain that the voice will fail. Whoso then gives a prophet food, gives him strength for speaking, therefore together with the prophet he shall receive the prophet’s reward, when he shews before the face of God what bounty be shewed him.
Mystically; He who receives a prophet as a prophet, and understands him speaking of things to come, he shall receive reward of that prophet. The Jews therefore, who understand the prophets carnally, do not receive the prophet’s reward.
Some understand by the prophet here, the Lord Jesus Christ, of whom Moses says, "A Prophet shall the Lord your God raise up unto you;" [ Deu 18:18 ] and the same also by the righteous man, because he is beyond comparison righteous. He then who shall receive a prophet or righteous man in the name of the prophet or righteous man, i.e. of Christ, shall receive reward from Him for love of whom he received Him.
"The least of these," that is, not a prophet, or a righteous man, but one of these least.
Note, that God looks more to the pious mind of the giver, than to the abundance of the thing given.
Or, "the least," are they who have nothing at all in this world, and shall be judges with Christ.
Or; Seeing beforehand that there would be many who would only glory in the name of Apostleship, but in their whole life and walk would be unworthy of it, He does not therefore deprive of its reward that service which might be rendered to them in belief of their religious life. For though they were the very least, that is, the greatest of sinners, yet even small offices of mercy shewn them, such as are denoted by the cup of cold water, should not be shewn in vain. For the honour is not done to a man that is a sinner, but to his title of disciple.
Is not worthy of me, &c. That is, is not worthy to be my disciple, and to enjoy my kingdom. (Menochius)
He that, &c. There are two kinds of crosses which our Saviour here commands us to take up: one corporal, and the other spiritual. By the former, he commands us to restrain the unruly appetites of the touch, taste, sight, &c. By the other, which is far more worthy our notice, he teaches us to govern the affections of the mind, and restrain all its irregular motions, by humility, tranquillity, modesty, peace, &c. Precious indeed in the sight of God, and glorious is that cross, which governs and brings under proper rule the lawless passions of the mind. (St. Augustine)
He that findeth, &c. Behold the great losses that befall such as love their souls above measure; and on the contrary, the advantages that follow from hating them as they ought. (St. John Chrysostom, hom. xxxvi.) --- That is, he that findeth in this life pleasures and comforts, and places his affections upon them, will certainly soon lose them. For Isaias says, (Chap. xl, ver. 6,) All flesh is grass, and all the glory thereof as the flower of the field. The grass is withered, and the flower is fallen. So man's glory seems to flourish and appears great, but falls away and dies before it has come to its full bloom; for what duration is there in the flesh? and what stability in the pleasures of this world? To-day you may behold a young man, strong, beautiful, healthy, admired, and flourishing in virtue; and to-morrow you will find him quite changed, oppressed with either sin, labour, want, or sickness. (St. Ambrose) --- But if he continues moderately happy as to temporal concerns till death, and places his affections on them, he hath found life here, but shall lose it in the next world. But he that shall, for the sake of Christ, deprive himself of the pleasures of this life, shall receive the reward of a hundred fold in the next. (Haydock)
The reward of a prophet. That is, shall be partaker of the reward of a prophet, or shall receive the same reward as a prophet; as, according to the law of David, (1 Kings, Chap. xxx, ver. 24,) He who descended to the battle, and he who remained with the baggage, shared equally. So Saul, whilst he kept the clothes of those who stoned Stephen, stoned him by the hands of them all, as St. Augustine observes. (Menochius)
16 Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. 17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; 18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. 19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. 20 For it is not ye that speak, but the Spirit of your Father which speaketh in you. 21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. 22 And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. 23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. 24 The disciple is not above his master, nor the servant above his lord. 25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? 26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. 27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. 28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. 29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. 30 But the very hairs of your head are all numbered. 31 Fear ye not therefore, ye are of more value than many sparrows. 32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. 33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. 34 Think not that I am come to send peace on earth: I came not to send peace, but a sword. 35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. 36 And a man's foes shall be they of his own household. 37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. 38 And he that taketh not his cross, and followeth after me, is not worthy of me. 39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. 40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. 41 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. 42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
All these verses relate to the sufferings of Christ's ministers in their work, which they are here taught to expect, and prepare for; they are directed also how to bear them, and how to go on with their work in the midst of them. This part of the sermon looks further than to their present mission; for we find not that they met with any great hardships or persecutions while Christ was with them, nor were they well able to bear them; but they are here forewarned of the troubles they should meet with, when after Christ's resurrection, their commission should be enlarged, and the kingdom of heaven, which was not at hand, should be actually set up; they dreamed of nothing then, but outward pomp and power; but Christ tells them, they must expect greater sufferings than they were yet called to; that they should then be made prisoners, when they expected to be made princes. It is good to be told what troubles we may hereafter meet with, that we may provide accordingly, and may not boast, as if we had put off the harness, when we are yet but girding it on.
We have here intermixed, I. Predictions of trouble: and, II. Prescriptions of counsel and comfort, with reference to it.
I. We have here predictions of trouble; which the disciples should meet with in their work: Christ foresaw their sufferings as well as his own, and yet will have them go on, as he went on himself; and he foretold them, not only that the troubles might not be a surprise to them, and so a shock to their faith, but that, being the accomplishment of a prediction, they might be a confirmation to their faith.
He tells them what they should suffer, and from whom.
1. What they should suffer: hard things to be sure; for, Behold, I send you forth as sheep in the midst of wolves, v. 16 . And what may a flock of poor, helpless, unguarded sheep expect, in the midst of a herd of ravenous wolves, but to be worried and torn? Note, Wicked men are like wolves, in whose nature it is to devour and destroy. God's people, and especially his ministers, are like sheep among them, of a contrary nature and disposition, exposed to them, and commonly an easy prey to them. It looked unkind in Christ to expose them to so much danger, who had left all to follow him; but he knew that the glory reserved for his sheep, when in the great day they shall be set on his right hand, would be a recompence sufficient for sufferings as well as services. They are as sheep among wolves, that is frightful; but Christ sends them forth, that is comfortable; for he that sends them forth will protect them, and bear them out. But that they might know the worst, he tells them particularly what they must expect.
(1.) They must expect to be hated, v. 22 . Ye shall be hated for my name's sake: that is the root of all the rest, and a bitter root it is. Note, Those whom Christ loves, the world hates; as whom the court blesses the country curses. If the world hated Christ without a cause ( John xv. 25 ), no marvel if it hated those that bore his image and served his interests. We hate what is nauseous, and they are counted as the offscouring of all things, 1 Cor. iv. 13 . We hate what is noxious, and they are counted the troublers of the land ( 1 Kings xviii. 17 ), and the tormentors of their neighbours, Rev. xi. 10 . It is grievous to be hated, and to be the object of so much ill-will, but it is for thy name's sake; which, as it speaks the true reason of the hatred, whatever is pretended, so it speaks comfort to them who are thus hated; it is for a good cause, and they have a good friend that shares with them in it, and takes it to himself.
(2.) They must expect to be apprehended and arraigned as malefactors. Their restless malice is resistless malice, and they will not only attempt, but will prevail, to deliver you up to the councils ( v. 17, 18 ), to the bench of aldermen or justices, that take care of the public peace. Note, A deal of mischief is often done to good men, under colour of law and justice. In the place of judgment there is wickedness, persecuting wickedness, Eccl. iii. 16 . They must look for trouble, not only from inferior magistrates in the councils, but from governors and kings, the supreme magistrates. To be brought before them, under such black representations as were commonly made of Christ's disciples, was dreadful and dangerous; for the wrath of a king is as the roaring of a lion. We find this often fulfilled in the acts of the apostles.
(3.) They must expect to be put to death ( v. 21 ); They shall deliver them to death, to death in state, with pomp and solemnity, when it shows itself most as the king of terrors. The malice of the enemies rages so high as to inflict this; it is the blood of the saints that they thirst after: the faith and patience of the saints stand so firm as to expect this; Neither count I my life dear to myself: the wisdom of Christ permits it, knowing how to make the blood of the martyrs the seal of the truth, and the seed of the church. By this noble army's not loving their lives to the death, Satan has been vanquished, and the kingdom of Christ and its interests greatly advanced, Rev. xi. 11 . They were put to death as criminals, so the enemies meant it, but really as sacrifices ( Phil. ii. 17 ; 2 Tim. iv. 6 ); as burnt offerings, sacrifices of acknowledgement to the honour of God, and in his truth and cause.
(4.) They must expect, in the midst of these sufferings, to be branded with the most odious and ignominious names and characters that could be. Persecutors would be ashamed in this world, if they did not first dress up those in bear-skins whom they thus bait, and represent them in such colours as may serve to justify such cruelties. The blackest of all the ill characters they give them is here stated; they call them Beelzebub, the name of the prince of the devils, v. 25 . They represent them as ringleaders of the interest of the kingdom of darkness, and since every one thinks he hates the devil, thus they endeavour to make them odious to all mankind. See, and be amazed to see, how this world is imposed upon: [1.] Satan's sworn enemies are represented as his friends; the apostles, who pulled down the devil's kingdom, were called devils. Thus men laid to their charge, not only things which they knew not, but things which they abhorred, and were directly contrary to, and the reverse of. [2.] Satan's sworn servants would be thought to be his enemies, and they never more effectually do his work, than when they pretend to be fighting against him. Many times they who themselves are nearest akin to the devil, are most apt to father others upon him; and those that paint him on others' clothes have him reigning in their own hearts. It is well there is a day coming, when (as it follows here, v. 26 ) that which is hid will be brought to light.
(5.) These sufferings are here represented by a sword and division, v. 34, 35 . Think not that I am come to send peace, temporal peace and outward prosperity; they thought Christ came to give all his followers wealth and power in the world; "no," says Christ, "I did not come with a view to give them peace; peace in heaven they may be sure of, but not peace on earth." Christ came to give us peace with God, peace in our consciences, peace with our brethren, but in the world ye shall have tribulation. Note, They mistake the design of the gospel, who think their profession of it will secure them from, for it will certainly expose them to, trouble in this world. If all the world would receive Christ, there would then follow a universal peace, but while there are and will be so many that reject him (and those not only the children of this world, but the seed of the serpent ), the children of God, that are called out of the world, must expect to feel the fruits of their enmity.
[1.] Look not for peace, but a sword, Christ came to give the sword of the word, with which his disciples fight against the world, and conquering work this sword has made ( Rev. vi. 4 ; xix. 21 ), and the sword of persecution, with which the world fights against the disciples, being cut to the heart with the sword of the word ( Acts vii. 54 ), and tormented by the testimony of Christ's witnesses ( Rev. xi. 10 ), and cruel work this sword made. Christ sent that gospel, which gives occasion for the drawing of this sword, and so may be said to send this sword; he orders his church into a suffering state for the trial and praise of his people's graces, and the filling up of the measure of their enemies' sins.
[2.] Look not for peace, but division ( v. 35 ), I am come to set men at variance. This effect of the preaching of the gospel is not the fault of the gospel, but of those who do not receive it. When some believe the things that are spoken, and others believe them not, the faith of those that believe condemns those that believe not, and, therefore, they have an enmity against them that believe. Note, the most violent and implacable feuds have ever been those that have arisen from difference in religion; no enmity like that of the persecutors, no resolution like that of the persecuted. Thus Christ tells his disciples what they should suffer, and these were hard sayings; if they could bear these, they could bear any thing. Note, Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost.
2. They are here told from whom, and by whom, they should suffer these hard things. Surely hell itself must be let loose, and devils, those desperate and despairing spirits, that have no part nor lot in the great salvation, must become incarnate, ere such spiteful enemies could be found to a doctrine, the substance of which was good will toward men, and the reconciling of the world to God; no, would you think it? all this mischief arises to the preachers of the gospel, from those to whom they came to preach salvation. Thus the blood-thirsty hate the upright, but the just seek his soul ( Prov. xxix. 10 ), and therefore heaven is so much opposed on earth, because earth is so much under the power of hell, Eph. ii. 2 .
These hard things Christ's disciples must suffer,
(1.) From men ( v. 17 ). " Beware of men; you will have need to stand upon your guard, even against those who are of the same nature with you"—such is the depravity and degeneracy of that nature ( homo homini lupus,—man is a wolf to man ), crafty and politic as men, but cruel and barbarous as beasts, and wholly divested of the thing called humanity. Note, Persecuting rage and enmity turn men into brutes, into devils. Paul at Ephesus fought with beasts in the shape of men, 1 Cor. xv. 32 . It is a sad pass that the world is come to, when the best friends it has, have need to beware of men. It aggravates the troubles of Christ's suffering servants, that they arise from those who are bone of their bone, made of the same blood. Persecutors are, in this respect, worse than beasts, that they prey upon those of their own kind: Sævis inter se convenit ursis—Even savage bears agree among themselves. It is very grievous to have men rise up against us ( Ps. cxxiv. ), from whom we might expect protection and sympathy; men, and no more: mere men; men, and not saints; natural men ( 1 Cor. ii. 14 ); men of this world, Ps. xvii. 14 . Saints are more than men, and are redeemed from among men, and therefore are hated by them. The nature of man, if it be not sanctified, is the worst nature in the world next to that of devils. They are men, and therefore subordinate, dependent, dying creatures; they are men, but they are but men ( Ps. ix. 20 ), and who art thou, that thou shouldst be afraid of a man that shall die? Isa. li. 12 . Beware of the men, so Dr. Hammond; those you are acquainted with, the men of the Jewish sanhedrim, which disallowed Christ, 1 Pet. ii. 4 .
(2.) From professing men, men that have a form of godliness, and make a show of religion. They will scourge you in their synagogues, their places of meeting for the worship of God, and for the exercise of their church-discipline: so that they looked upon the scourging of Christ's ministers to be a branch of their religion. Paul was five times scourged in the synagogues, 2 Cor. xi. 24 . The Jews, under colour of zeal for Moses, were the most bitter persecutors of Christ and Christianity, and placed those outrages to the score of their religion. Note, Christ's disciples have suffered much from conscientious persecutors, that scourge them in their synagogues, cast them out and kill them, and think they do God good service ( John xvi. 2 ), and say, Let the Lord be glorified, Isa. lxvi. 5 ; Zech. xi. 4, 5 . But the synagogue will be so far from consecrating the persecution, that the persecution, doubtless, profanes and desecrates the synagogue.
(3.) From great men, and men in authority. The Jews did not only scourge them, which was the utmost their remaining power extended to, but when they could go no further themselves, they delivered them up to the Roman powers, as they did Christ, John xviii. 30 . Ye shall be brought before governors and kings ( v. 18 ), who, having more power, are in a capacity of doing the more mischief. Governors and kings receive their power from Christ ( Prov. viii. 15 ), and should be his servants, and his church's protectors and nursing-fathers, but they often use their power against him, and are rebels to Christ, and oppressors of his church. The kings of the earth set themselves against his kingdom, Ps. ii. 1, 2 ; Acts iv. 25, 26 . Note, It has often been the lot of good men to have great men for their enemies.
(4.) From all men ( v. 22 ). Ye shall be hated of all men, of all wicked men, and these are the generality of men, for the whole world lies in wickedness. So few are there that love, and own, and countenance Christ's righteous cause, that we may say, the friends of it are hated of all men; they are all gone astray, and, therefore, eat up my people, Ps. xiv. 3 . As far as the apostasy from God goes, so far the enmity against the saints goes; sometimes it appears more general than at other times, but there is something of this poison lurking in the hearts of all the children of disobedience. The world hates you, for it wonders after the beast, Rev. xiii. 3 . Every man is a liar, and therefore a hater of truth.
(5.) From those of their own kindred. The brother shall deliver up the brother to death, v. 21 . A man shall be, upon this account, at variance with his own father; nay, and those of the weaker and tenderer sex too shall become persecutors and persecuted; the persecuting daughter will be against the believing mother, where natural affection and filial duty, one would think, should prevent or soon extinguish the quarrel; and then, no marvel if the daughter-in-law be against the mother-in-law; where, too often, the coldness of love seeks occasion of contention, v. 35 . In general, a man's foes shall be they of his own household ( v. 36 ). They who should be his friends will be incensed against him for embracing Christianity, and especially for adhering to it when it comes to be persecuted, and will join with his persecutors against him. Note, The strongest bonds of relative love and duty have often been broken through, by an enmity against Christ and his doctrine. Such has been the power of prejudice against the true religion, and zeal for a false one, that all other regards, the most natural and sacred, the most engaging and endearing, have been sacrificed to these Molochs. They who rage against the Lord, and his anointed ones, break even these bonds in sunder, and cast away even these cords from them, Ps. ii. 2, 3 . Christ's spouse suffers hard things from the anger of her own mother's children, Cant. i. 6 . Sufferings from such are more grievous; nothing cuts more than this, It was thou, a man, mine equal ( Ps. lv. 12, 13 ); and the enmity of such is commonly most implacable; a brother offended is harder to be won than a strong city, Prov. xviii. 19 . The martyrologies, both ancient and modern, are full of instances of this. Upon the whole matter, it appears, that all that will live godly in Christ Jesus, must suffer persecution; and through many tribulations we must expect to enter into the kingdom of God.
II. With these predictions of trouble, we have here prescriptions of counsels and comforts for a time of trial. He sends them out exposed to danger indeed, and expecting it, but well armed with instructions and encouragements, sufficient to bear them up, and bear them out, in all these trials. Let us gather up what he says,
1. By way of counsel and direction in several things.
(1.) Be ye wise as serpents, v. 16 . "You may be so" (so some take it, only as a permission); "you may be as wary as you please, provided you be harmless as doves." But it is rather to be taken as a precept, recommending to us that wisdom of the prudent, which is to understand his way, as useful at all times, but especially in suffering times. " Therefore, because you are exposed, as sheep among wolves; be ye wise as serpents; not wise as foxes, whose cunning is to deceive others; but as serpents, whose policy is only to defend themselves, and to shift for their own safety." The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and, therefore, they need the serpent's wisdom. Note, It is the will of Christ that his people and ministers, being so much exposed to troubles in this world, as they usually are, should not needlessly expose themselves, but use all fair and lawful means for their own preservation. Christ gave us an example of this wisdom, ch. xxi. 24, 25 ; xxii. 17, 18, 19 ; John vii. 6, 7 ; besides the many escapes he made out of the hands of his enemies, till his hour was come. See an instance of Paul's wisdom, Acts xxiii. 6, 7 . In the cause of Christ we must sit loose to life and all its comforts, but must not be prodigal of them. It is the wisdom of the serpent to secure his head, that it may not be broken, to stop his ear to the voice of the charmer ( Ps. lviii. 4, 5 ), and to take shelter in the clefts of the rocks; and herein we may be wise as serpents. We must be wise, not to pull trouble upon our own heads; wise to keep silence in an evil time, and not to give offence, if we can help it.
(2.) Be ye harmless as doves. "Be mild, and meek, and dispassionate; not only do nobody any hurt, but bear nobody any ill will; be without gall, as doves are; this must always go along with the former." They are sent forth among wolves, therefore must be as wise as serpents, but they are sent forth as sheep, therefore must be harmless as doves. We must be wise, not to wrong ourselves, but rather so than wrong any one else; must use the harmlessness of the dove to bear twenty injuries, rather than the subtlety of the serpent to offer or to return one. Note, It must be the continual care of all Christ's disciples, to be innocent and inoffensive in word and deed, especially in consideration of the enemies they are in the midst of. We have need of a dove-like spirit, when we are beset with birds of prey, that we may neither provoke them nor be provoked by them: David coveted the wings of a dove, on which to fly away and be at rest, rather than the wings of a hawk. The Spirit descended on Christ as a dove, and all believers partake of the Spirit of Christ, a dove-like spirit, made for love, not for war.
(3.) Beware of men, v. 17 . "Be always upon your guard, and avoid dangerous company; take heed what you say and do, and presume not too far upon any man's fidelity; be jealous of the most plausible pretensions; trust not in a friend, no, not in the wife of thy bosom, " Micah vii. 5 . Note, It becomes those who are gracious to be cautious, for we are taught to cease from man. Such a wretched world do we live in, that we know not whom to trust. Ever since our Master was betrayed with a kiss, by one of his own disciples, we have need to beware of men, of false brethren.
(4.) Take no thought how or what ye shall speak, v. 19 . "When you are brought before magistrates, conduct yourselves decently, but afflict not yourselves with care how you shall come off. A prudent thought there must be, but not an anxious, perplexing, disquieting thought; let this care be cast upon God, as well as that— what you shall eat and what you shall drink. Do not study to make fine speeches, ad captandam benevolentiam—to ingratiate yourselves; affect not quaint expressions, flourishes of wit, and laboured periods, which only serve to gild a bad cause; the gold of a good one needs it not. It argues a diffidence of your cause, to be solicitous in this matter, as if it were not sufficient to speak for itself. You know upon what grounds you go, and then verbaque prævisam rem non invita sequentur—suitable expressions will readily occur. " Never any spoke better before governors and kings than those three champions, who took no thought before, what they should speak: O Nebuchadnezzar, we are not careful to answer thee in this matter, Dan. iii. 16 . See Ps. cxix. 46 . Note, The disciples of Christ must be more thoughtful how to do well than how to speak well; how to keep their integrity than how to vindicate it. Non magna loquimur, sed vivimus—Our lives, not boasting words, form the best apology.
(5.) When they persecute you in this city, flee to another, v. 23 . "Thus reject them who reject you and your doctrine, and try whether others will not receive you and it. Thus shift for your own safety." Note, In case of imminent peril, the disciples of Christ may and must secure themselves by flight, when God, in his providence, opens to them a door of escape. He that flies may fight again. It is no inglorious thing for Christ's soldiers to quit their ground, provided they do not quit their colours: they may go out of the way of danger, though they must not go out of the way of duty. Observe Christ's care of his disciples, in providing places of retreat and shelter for them; ordering it so, that persecution rages not in all places at the same time; but when one city is made too hot for them, another is reserved for a cooler shade, and a little sanctuary; a favour to be used and not to be slighted; yet always with this proviso, that no sinful, unlawful means be used to make the escape; for then it is not a door of God's opening. We have many examples to this rule in the history both of Christ and his apostles, in the application of all which to particular cases wisdom and integrity are profitable to direct.
(6.) Fear them not ( v. 26 ), because they can but kill the body ( v. 28 ). Note, it is the duty and interest of Christ's disciples, not to fear the greatest of their adversaries. They who truly fear God, need not fear man; and they who are afraid of the least sin, need not be afraid of the greatest trouble. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be carefully watched, and striven, and prayed against. Be the times never so difficult, enemies never so outrageous, and events never so threatening, yet need we not fear, yet will we not fear, though the earth be removed, while we have so good a God, so good a cause, and so good a hope through grace.
Yes, this is soon said; but when it comes to the trial, racks and tortures, dungeons and galleys, axes and gibbets, fire and faggot, are terrible things, enough to make the stoutest heart to tremble, and to start back, especially when it is plain, that they may be avoided by a few declining steps; and therefore, to fortify us against this temptation, we have here,
[1.] A good reason against this fear, taken from the limited power of the enemies; they kill the body, that is the utmost their rage can extend to; hitherto they can go, if God permit them, but no further; they are not able to kill the soul, nor to do it any hurt, and the soul is the man. By this it appears, that the soul does not (as some dream) fall asleep at death, nor is deprived of thought and perception; for then the killing of the body would be the killing of the soul too. The soul is killed when it is separated from God and his love, which is its life, and is made a vessel of his wrath; now this is out of the reach of their power. Tribulation, distress, and persecution may separate us from all the world, but cannot part between us and God, cannot make us either not to love him, or not to be loved by him, Rom. viii. 35 , 37 . If, therefore, we were more concerned about our souls, as our jewels, we should be less afraid of men, whose power cannot rob us of them; they can but kill the body, which would quickly die of itself, not the soul, which will enjoy itself and its God in spite of them. They can but crush the cabinet: a heathen set the tyrant at defiance with this, Tunde capsam Anaxarchi, Anaxarchum nom lædis—you may abuse the case of Anaxarchus, you cannot injure Anaxarchus himself. The pearl of price is untouched. Seneca undertakes to make it out, that you cannot hurt a wise and good man, because death itself is no real evil to him. Si maximum illud ultra quod nihil habent iratæ leges, aut sævissimi domini minantur, in quo imperium suum fortuna consumit, æquo placidoque animo accipimus, et scimus mortem malum non esse ob hoc, ne injuriam quidem—If with calmness and composure we meet that last extremity, beyond which injured laws and merciless tyrants have nothing to inflict, and in which fortune terminates her dominion, we know that death is not an evil, because it does not occasion the slightest injury. Seneca De Constantid.
[2.] A good remedy against it, and that is, to fear God. Fear him who is able to destroy both soul and body in hell. Note, First, Hell is the destruction both of soul and body; not of the being of either, but the well —being of both; it is the ruin of the whole man; if the soul be lost, the body is lost too. They sinned together; the body was the soul's tempter to sin, and its tool in sin, and they must eternally suffer together. Secondly, This destruction comes from the power of God: he is able to destroy; it is a destruction from his glorious power ( 2 Thess. i. 9 ); he will in it make his power known; not only his authority to sentence, but his ability to execute the sentence, Rom. ix. 22 . Thirdly, God is therefore to be feared, even by the best saints in this world. Knowing the terrors of the Lord, we persuade men to stand in awe of him. If according to his fear so is his wrath, then according to his wrath so should his fear be, especially because none knows the power of his anger, Ps. xc. 11 . When Adam, in innocency, was awed by a threatening, let none of Christ's disciples think that they need not the restraint of a holy fear. Happy is the man that fears always. The God of Abraham, who was then dead, is called the Fear of Isaac, who was yet alive, Gen. xxxi. 42 , 53 . Fourthly, The fear of God, and of his power reigning in the soul, will be a sovereign antidote against the fear of man. It is better to fall under the frowns of all the world, than under God's frowns, and therefore, as it is most right in itself, so it is most safe for us, to obey God rather than men, Acts iv. 19 . They who are afraid of a man that shall die, forget the Lord their Maker, Isa. li. 12, 13 ; Neh. iv. 14 .
(7.) What I tell you in darkness, that speak ye in light ( v. 27 ); "whatever hazards you run, go on with your work, publishing and proclaiming the everlasting gospel to all the world; that is your business, mind that. The design of the enemies is not merely to destroy you, but to suppress that, and, therefore, whatever be the consequence, publish that." What I tell you, that speak ye. Note, That which the apostles have delivered to us is the same that they received from Jesus Christ, Heb. ii. 3 . They spake what he told them— that, all that, and nothing but that. Those ambassadors received their instructions in private, in darkness, in the ear, in corners, in parables. Many things Christ spake openly, and nothing in secret varying from what he preached in public, John xviii. 20 . But the particular instructions which he gave his disciples after his resurrection, concerning the things pertaining to the kingdom of God, were whispered in the ear ( Acts i. 3 ), for then he never showed himself openly. But they must deliver their embassy publicly, in the light, and upon the house-tops; for the doctrine of the gospel is what all are concerned in ( Prov. i. 20, 21 ; viii. 2, 3 ), therefore he that hath ears to hear, let him hear. The first indication of the reception of the Gentiles into the church, was upon a house-top, Acts x. 9 . Note, There is no part of Christ's gospel that needs, upon any account, to be concealed; the whole counsel of God must be revealed, Acts xx. 27 . In never so mixed a multitude let it be plainly and fully delivered.
2. By way of comfort and encouragement. Here is very much said to that purpose, and all little enough, considering the many hardships they were to grapple with, throughout the course of their ministry, and their present weakness, which was such, as that, without some powerful support, they could scarcely bear even the prospect of such usage; Christ therefore shows them why they should be of good cheer.
(1.) Here is one word peculiar to their present mission, v. 23 . Ye shall not have gone over the cities of Israel, till the Son of man be come. They were to preach that the kingdom of the Son of man, the Messiah, was at hand; they were to pray, Thy kingdom come: now they should not have gone over all the cities of Israel, thus praying and thus preaching, before that kingdom should come, in the exaltation of Christ, and the pouring out of the Spirit. It was a comfort, [1.] That what they said should be made good: they said the Son of man is coming, and behold, he comes. Christ will confirm the word of his messengers, Isa. xlvi. 26 . [2.] That it should be made good quickly. Note, It is matter of comfort to Christ's labourers, that their working time will be short, and soon over; the hireling has his day; the work and warfare will in a little time be accomplished. [3.] That then they should be advanced to a higher station. When the Son of man comes, they shall be endued with greater power from on high; now they were sent forth as agents and envoys, but in a little time their commission should be enlarged, and they should be sent forth as plenipotentiaries into all the world.
(2.) Here are many words that relate to their work in general, and the troubles they were to meet with in it; and they are good words and comfortable words.
[1.] That their sufferings were for a testimony against them and the Gentiles, v. 18 . When the Jewish consistories transfer you to the Roman governors, that they may have you put to death, your being hurried thus from one judgment-seat to another, will help to make your testimony the more public, and will give you an opportunity of bringing the gospel to the Gentiles, as well as to the Jews; nay, you will testify to them, and against them, by the very troubles you undergo. Note, God's people, and especially God's ministers, are his witnesses ( Isa. xliii. 10 ), not only in their doing work, but in their suffering work. Hence they are called martyrs— witnesses for Christ, that his truths are of undoubted certainty and value; and, being witnesses for him, they are witnesses against those who oppose him and his gospel. The sufferings of the martyrs, as they witness to the truth of the gospel they profess, so they are testimonies of the enmity of their persecutors, and both ways they are a testimony against them, and will be produced in evidence in the great day, when the saints shall judge the world; and the reason of the sentence will be, Inasmuch as ye did it unto these, ye did it unto me. Now if their sufferings be a testimony, how cheerfully should they be borne! for the testimony is not finished till those come, Rev. xi. 7 . If they be Christ's witnesses, they shall be sure to have their charges borne.
[2.] That upon all occasions they should have God's special presence with them, and the immediate assistance of his Holy Spirit, particularly when they should be called out to bear their testimony before governors and kings; it shall be given you (said Christ) in that same hour what ye shall speak. Christ's disciples were chosen from among the foolish of the world, unlearned and ignorant men, and, therefore, might justly distrust their own abilities, especially when they were called before great men. When Moses was sent to Pharaoh, he complained, I am not eloquent, Exod. iv. 10 . When Jeremiah was set over the kingdoms, he objected, I am but a child, Jer. i. 6 , 10 . Now, in answer to this suggestion, First, they are here promised that it should be given them, nor some time before, but in that same hour, what they should speak. They shall speak extempore, and yet shall speak as much to the purpose, as if it had been never so well studied. Note, When God calls us out to speak for him, we may depend upon him to teach us what to say; even then, when we labour under the greatest disadvantages and discouragements. Secondly, They are here assured, that the blessed Spirit should draw up their plea for them. It is not ye that speak, but the Spirit of your Father, which speaketh in you, v. 20 . They were not left to themselves upon such an occasion, but God undertook for them; his Spirit of wisdom spoke in them, as sometimes his providence wonderfully spoke for them, and by both together they were manifested in the consciences even of their persecutors. God gave them an ability, not only to speak to the purpose, but what they did say, to say it with holy zeal. The same Spirit that assisted them in the pulpit, assisted them at the bar. They cannot but come off well, who have such an advocate; to whom God says, as he did to Moses ( Exod. iv. 12 ), Go, and I will be with thy mouth, and with thy heart.
[3.] That he that endures to the end shall be saved, v. 22 . Here it is very comfortable to consider, First, that there will be an end of these troubles; they may last long, but will not last always. Christ comforted himself with this, and so may his followers; The things concerning me have an end, Luke xxii. 37 . Dabit Deus his quoque finem—These also will God bring to a termination. Note, A believing prospect of the period of our troubles, will be of great use to support us under them. The weary will be at rest, when the wicked cease from troubling, Job iii. 17 . God will give an expected end, Jer. xxix. 11 . The troubles may seem tedious, like the days of a hireling, but, blessed be God, they are not everlasting. Secondly, That while they continue, they may be endured; as they are not eternal, so they are not intolerable; they may be borne, and borne to the end, because the sufferers shall be borne up under them, in everlasting arms: The strength shall be according to the day, 1 Cor. x. 13 . Thirdly, Salvation will be the eternal recompence of all those that endure to the end. The weather stormy, and the way foul, but the pleasure of home will make amends for all. A believing regard to the crown of glory has been in all ages the cordial and support of suffering saints, 2 Cor. iv. 16; 17, 18 ; Heb. x. 34 . This is not only an encouragement to us to endure, but an engagement to endure to the end. They who endure but awhile, and in time of temptation fall away, have run in vain, and lose all that they have attained; but they who persevere, are sure of the prize, and they only. Be faithful unto death, and then thou shalt have the crown of life.
[4.] That whatever hard usage the disciples of Christ meet with, it is no more than what their Master met with before ( v. 24, 25 ). The disciple is not above his master. We find this given them as a reason, why they should not hesitate to perform the meanest duties, no, not washing one another's feet. John xiii. 16 . Here it is given as a reason, why they should not stumble at the hardest sufferings. They are reminded of this saying, John xv. 20 . It is a proverbial expression, The servant is not better than his master, and, therefore, let him not expect to fare better. Note, First, Jesus Christ is our Master, our teaching Master, and we are his disciples, to learn of him; our ruling master, and we are his servants to obey him: He is Master of the house, oikodespotes , has a despotic power in the church, which is his family. Secondly, Jesus Christ our Lord and Master met with very hard usage from the world; they called him Beelzebub, the god of flies, the name of the chief of the devils, with whom they said he was in league. It is hard to say which is here more to be wondered at, the wickedness of men who thus abused Christ, or the patience of Christ, who suffered himself to be thus abused; that he who was the God of glory should be stigmatized as the god of flies; the King of Israel, as the god of Ekron; the Prince of light and life, as the prince of the powers of death and darkness; that Satan's greatest Enemy and Destroyer should be run down as his confederate, and yet endure such contradiction of sinners. Thirdly, The consideration of the ill treatment which Christ met with in the world, should engage us to expect and prepare for the like, and to bear it patiently. Let us not think it strange, if they who hated him hate his followers, for his sake; nor think it hard if they who are shortly to be made like him in glory, be now made like him in sufferings. Christ began in the bitter cup, let us be willing to pledge him; his bearing the cross made it easy for us.
[5.] That there is nothing covered that shall not be revealed, v. 26 . We understand this, First, Of the revealing of the gospel to all the world. "Do you publish it ( v. 27 ), for it shall be published. The truths which are now, as mysteries, hid from the children of men, shall all be made known, to all nations, in their own language," Acts ii. 11 . The ends of the earth must see this salvation. Note, It is a great encouragement to those who are doing Christ's work, that it is a work which shall certainly be done. It is a plough which God will speed. Or, Secondly, Of the clearing up of the innocency of Christ's suffering servants, that are called Beelzebub; their true character is now invidiously disguised with false colours, but however their innocency and excellency are now covered, they shall be revealed; sometimes it is in a great measure done in this world, when the righteousness of the saints is made, by subsequent events, to shine forth as the light: however it will be done at the great day, when their glory shall be manifested to all the world, angels and men, to whom they are now made spectacles, 1 Cor. iv. 9 . All their reproach shall be rolled away, and their graces and services, that are now covered, shall be revealed, 1 Cor. iv. 5 . Note, It is matter of comfort to the people of God, under all the calumnies and censures of men, that there will be a resurrection of names as well as of bodies, at the last day, when the righteous shall shine forth as the sun. Let Christ's ministers faithfully reveal his truths, and then leave it to him, in due time, to reveal their integrity.
[6.] That the providence of God is in a special manner conversant about the saints, in their suffering, v. 29-31 . It is good to have recourse to our first principles, and particularly to the doctrine of God's universal providence, extending itself to all the creatures, and all their actions, even the smallest and most minute. The light of nature teaches us this, and it is comfortable to all men, but especially to all good men, who can in faith call this God their Father, and for whom he has a tender concern. See here,
First, The general extent of providence to all the creatures, even the least, and least considerable, to the sparrows, v. 29 . These little animals are of so small account, that one of them is not valued; there must go two to be worth a farthing (nay, you shall have five for a halfpenny, Luke xii. 6 ), and yet they are not shut out of the divine care; One of them shall not fall to the ground without your Father: That is, 1. They do not light on the ground for food, to pick up a grain of corn, but your heavenly Father, by his providence, laid it ready for them. In the parallel place, Luke xii. 6 , it is thus expressed, Not one of them is forgotten before God, forgotten to be provided for; he feedeth them, ch. vi. 26 . Now he that feeds the sparrows, will not starve the saints. 2. They do not fall to the ground by death, either a natural or a violent death, without the notice of God: though they are so small a part of the creation, yet even their death comes within the notice of the divine providence; much more does the death of his disciples. Observe, The birds that soar above, when they die, fall to the ground; death brings the highest to the earth. Some think that Christ here alludes to the two sparrows that were used in cleansing the leper ( Lev. xiv. 4-6 ); the two birds in the margin are called sparrows; of these one was killed, and so fell to the ground, the other was let go. Now it seemed a casual thing which of the two was killed; the persons employed took which they pleased, but God's providence designed, and determined which. Now this God, who has such an eye to the sparrows, because they are his creatures, much more will have an eye to you, who are his children. If a sparrow die not without your Father, surely a man does not,—a Christian,—a minister,—my friend, my child. A bird falls not into the fowler's net, nor by the fowler's shot, and so comes not to be sold in the market, but according to the direction of providence; your enemies, like subtle fowlers, lay snares for you, and privily shoot at you, but they cannot take you, they cannot hit you, unless God give them leave. Therefore be not afraid of death, for your enemies have no power against you, but what is given them from above. God can break their bows and snares ( Ps. xxxviii. 12-15; lxiv. 4, 7 ), and make our souls to escape as a bird ( Ps. cxxiv. 7 ); Fear ye not, therefore, v. 31 . Note, There is enough in the doctrine of God's providence to silence all the fears of God's people: Ye are of more value than many sparrows. All men are so, for the other creatures were made for man, and put under his feet ( Ps. viii. 6-8 ); much more the disciples of Jesus Christ, who are the excellent ones of the earth, however contemned, as if not worth one sparrow.
Secondly, The particular cognizance which providence takes of the disciples of Christ, especially in their sufferings ( v. 30 ), But the very hairs of your head are all numbered. This is a proverbial expression, denoting the account which God takes and keeps of all the concernments of his people, even of those that are most minute, and least regarded. This is not to be made a matter of curious enquiry, but of encouragement to live in a continual dependence upon God's providential care, which extends itself to all occurrences, yet without disparagement to the infinite glory, or disturbance to the infinite rest, of the Eternal Mind. If God numbers their hairs, much more does he number their heads, and take care of their lives, their comforts, their souls. It intimates, that God takes more care of them, than they do of themselves. They who are solicitous to number their money, and goods, and cattle, yet were never careful to number their hairs, which fall and are lost, and they never miss them: but God numbers the hairs of his people, and not a hair of their head shall perish ( Luke xxi. 18 ); not the least hurt shall be done them, but upon a valuable consideration: so precious to God are his saints, and their lives and deaths!
[7.] That he will shortly, in the day of triumph, own those who now own him, in the day of trial, when those who deny him shall be for ever disowned and rejected by him, v. 32, 33 . Note, First, It is our duty, and if we do it, it will hereafter be our unspeakable honour and happiness, to confess Christ before men. 1. It is our duty, not only to believe in Christ, but to profess that faith, in suffering for him, when we are called to it, as well as in serving him. We must never be ashamed of our relation to Christ, our attendance on him, and our expectations from him: hereby the sincerity of our faith, is evidenced, his name glorified, and others edified. 2. However this may expose us to reproach and trouble now, we shall be abundantly recompensed for that, in the resurrection of the just, when it will be our unspeakable honour and happiness to hear Christ say (what would we more?) " Him will I confess, though a poor worthless worm of the earth; this is one of mine, one of my friends and favourites, who loved me and was beloved by me; the purchase of my blood, the workmanship of my Spirit; I will confess him before my Father, when it will do him the most service; I will speak a good word for him, when he appears before my Father to receive his doom; I will present him, will represent him to my Father. " Those who honour Christ he will thus honour. They honour him before men; that is a poor thing: he will honour them before his Father; that is a great thing. Secondly, It is a dangerous thing for any to deny and disown Christ before men; for they who so do will be disowned by him in the great day, when they have most need of him: he will not own them for his servants who would not own him for their master: I tell you, I know you not, ch. vii. 23 . In the first ages of Christianity, when for a man to confess Christ was to venture all that was dear to him in this world, it was more a trial of sincerity, than it was afterwards, when it had secular advantages attending it.
[8.] That the foundation of their discipleship was laid in such a temper and disposition, as would make sufferings very light and easy to them; and it was upon the condition of a preparedness for suffering, that Christ took them to be his followers, v. 37-39 . He told them at first, that they were not worthy of him, if they were not willing to part with all for him. Men hesitate not at those difficulties which necessarily attend their profession, and which they counted upon, when they undertook that profession; and they will either cheerfully submit to those fatigues and troubles, or disclaim the privileges and advantages of their profession. Now, in the Christian profession, they are reckoned unworthy the dignity and felicity of it, that put not such a value upon their interest in Christ, as to prefer that before any other interests. They cannot expect the gains of a bargain, who will not come up to the terms of it. Now thus the terms are settled; if religion be worth any thing, it is worth every thing: and, therefore, all who believe the truth of it, will soon come up to the price of it; and they who make it their business and bliss, will make every thing else to yield to it. They who like not Christ on these terms, may leave him at their peril. Note, It is very encouraging to think, that whatever we leave, or lose, or suffer for Christ, we do not make a hard bargain for ourselves. Whatever we part with for this pearl of price, we may comfort ourselves with this persuasion, that it is well worth what we give for it. The terms are, that we must prefer Christ.
First, Before our nearest and dearest relations; father or mother, son or daughter. Between these relations, because there is little room left for envy, there is commonly more room for love, and, therefore, these are instanced, as relations which are most likely to affect us. Children must love their parents, and parents must love their children; but if they love them better than Christ, they are unworthy of him. As we must not be deterred from Christ by the hatred of our relations which he spoke of ( v. 21 , 35 , 36 ), so we must not be drawn from him, by their love. Christians must be as Levi, who said to his father, I have not seen him, Deut. xxxiii. 9 .
Secondly, Before our ease and safety. We must take up our cross and follow him, else we are not worthy of him. Here observe, 1. They who would follow Christ, must expect their cross and take it up. 2. In taking up the cross, we must follow Christ's example, and bear it as he did. 3. It is a great encouragement to us, when we meet with crosses, that in bearing them we follow Christ, who has showed us the way; and that if we follow him faithfully, he will lead us through sufferings like him, to glory with him.
Thirdly, Before life itself, v. 39 . He that findeth his life shall lose it; he that thinks he had found it when he has saved it, and kept it, by denying Christ, shall lose it in an eternal death; but he that loseth his life for Christ's sake, that will part with it rather than deny Christ, shall find it, to his unspeakable advantage, an eternal life. They are best prepared for the life to come, that sit most loose to this present life.
[9.] That Christ himself would so heartily espouse their cause, as to show himself a friend to all their friends, and to repay all the kindnesses that should at any time be bestowed upon them, v. 40-42 . He that receiveth you, receiveth me.
First, It is here implied, that though the generality would reject them, yet they should meet with some who would receive and entertain them, would bid the message welcome to their hearts, and the messengers to their houses, for the sake of it. Why was the gospel market made, but that if some will not, others will. In the worst of times there is a remnant according to the election of grace. Christ's ministers shall not labour in vain.
Secondly, Jesus Christ takes what is done to his faithful ministers, whether in kindness or in unkindness, as done to himself, and reckons himself treated as they are treated. He that receiveth you, receiveth me. Honour or contempt put upon an ambassador reflects honour or contempt upon the prince that sends him, and ministers are ambassadors for Christ. See how Christ may still be entertained by those who would testify their respects to him; his people and ministers we have always with us; and he is with them always, even to the end of the world. Nay, the honour rises higher, He that receiveth me, receiveth him that sent me. Not only Christ takes it as done to himself, but through Christ God does so too. By entertaining Christ's ministers, they entertain not angels unawares, but Christ, nay, and God himself, and unawares too, as appears, ch. xxv. 37 . When saw we thee an hungered?
Thirdly, That though the kindness done to Christ's disciples be never so small, yet if there be occasion for it, and ability to do no more, it shall be accepted, though it be but a cup of cold water given to one of these little ones, v. 42 . They are little ones, poor and weak, and often stand in need of refreshment, and glad of the least. The extremity may be such, that a cup of cold water may be a great favour. Note, Kindnesses shown to Christ's disciples are valued in Christ's books, not according to the cost of the gift, but according to the love and affection of the giver. On that score the widow's mite not only passed current, but was stamped high, Luke xxi. 3, 4 . Thus they who are truly rich in graces may be rich in good works, though poor in the world.
Fourthly, That kindness to Christ's disciples which he will accept, must be done with an eye to Christ, and for his sake. A prophet must be received in the name of a prophet, and a righteous man in the name of a righteous man, and one of those little ones in the name of a disciple; not because they are learned, or witty, nor because they are our relations or neighbours, but because they are righteous, and so bear Christ's image; because they are prophets and disciples, and so are sent on Christ's errand. It is a believing regard to Christ that puts an acceptable value upon the kindnesses done to his ministers. Christ does not interest himself in the matter, unless we first interest him in it. Ut tibi debeam aliquid pro eo quod præstas, debes non tantum mihi præstare, sed tanquam mihi—If you wish me to feel an obligation to you for any service you render, you must not only perform the service, but you must convince me that you do it for my sake. Seneca.
37. He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me-- (Compare De 33:9 ). As the preference of the one would, in the case supposed, necessitate the abandonment of the other, our Lord here, with a sublime, yet awful self-respect, asserts His own claims to supreme affection.
38. And he that taketh not his cross, and followeth after me, is not worthy of me-- a saying which our Lord once and again emphatically reiterates ( Mt 16:24 ; Lu 9:23 ; 14:27 ). We have become so accustomed to this expression--"taking up one's cross"--in the sense of "being prepared for trials in general for Christ's sake," that we are apt to lose sight of its primary and proper sense here--"a preparedness to go forth even to crucifixion," as when our Lord had to bear His own cross on His way to Calvary--a saying the more remarkable as our Lord had not as yet given a hint that He would die this death, nor was crucifixion a Jewish mode of capital punishment.
39. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it-- another of those pregnant sayings which our Lord so often reiterates ( Mt 16:25 ; Lu 17:33 ; Joh 12:25 ). The pith of such paradoxical maxims depends on the double sense attached to the word "life"--a lower and a higher, the natural and the spiritual, the temporal and eternal. An entire sacrifice of the lower, with all its relationships and interests--or, a willingness to make it which is the same thing--is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.
40. He that receiveth you-- entertaineth you,
receiveth me; and he that receiveth me, receiveth him that sent me-- As the treatment which an ambassador receives is understood and regarded as expressing the light in which he that sends him is viewed, so, says our Lord here, "Your authority is Mine, as Mine is My Father's."
41. He that receiveth a prophet-- one divinely commissioned to deliver a message from heaven. Predicting future events was no necessary part of a prophet's office, especially as the word is used in the New Testament.
in the name of a prophet-- for his office's sake and love to his master. (See 2Ki 4:9 and see on 2Ki 4:10 ).
shall receive a prophet's reward-- What an encouragement to those who are not prophets! (See Joh 3:5-8 ).
and he that receiveth a righteous man in the name of a righteous man-- from sympathy with his character and esteem for himself as such
shall receive a righteous man's reward-- for he must himself have the seed of righteousness who has any real sympathy with it and complacency in him who possesses it.
42. And whosoever shall give to drink unto one of these little ones-- Beautiful epithet! Originally taken from Zec 13:7 . The reference is to their lowliness in spirit, their littleness in the eyes of an undiscerning world, while high in Heaven's esteem.
a cup of cold water only-- meaning, the smallest service.
in the name of a disciple-- or, as it is in Mark ( Mr 9:41 ), because ye are Christ's: from love to Me, and to him from his connection with Me.
The Douay calls her a great woman (v. 8), and the notes gathered in Haydock will not let the adjective mean money alone. Tirinus, after the Arabic, reads "renowned for piety" as well as for riches; the Chaldean renders it "Fearing sins"; Haydock adds, "This was true greatness." Calmet sets her house at Sunam, at the foot of Thabor, and Menochius explains why the prophet kept passing it, since Eliseus went that way to visit the colleges of prophets at Bethel and Jericho. The room she proposes in v. 10 is furnished item by item, a bed, a table, a stool and a candlestick, and Haydock notes that the Hebrew adds "on the wall," which Calmet takes for a walled chamber at the top of the house, where strangers usually lodged.
Menochius and Vatable think the chamber may have stood apart from the household so that Eliseus "might be less distracted in his meditations." On that reading the woman's hospitality is a judgement as well as a kindness. She has decided he is a holy man of God (v. 9) and builds for what such a man needs, down to a candlestick that Calmet says could carry many lamps. When the reward comes, Haydock gives the Hebrew of v. 16 as "thou shalt embrace a son" in thy arms, and Calmet points to Genesis 18:10, the promise made to Sara. Menochius observes that if life be in company is St. Jerome's addition, a usual form of speech, and that the prophet promises she will live to nurse the child as well as bear him. Her answer, do not lie to thy handmaid, splits the commentators. Calmet hears a plea not to be flattered "with vain hopes"; Menochius suggests she doubted the prophet was speaking by inspiration; Haydock reads it as joy too great to credit and sets it beside Luke 24:41. Giezi's remark in v. 14, that her husband is old, explains the reaction, and Menochius calls the wish for a son natural, "particularly to people in good circumstances," to which Haydock adds, of the Hebrew nation.
The passage rebukes two habits. One measures greatness by the size of the house, where Haydock finds it in the fear of sin. The other gives in order to be repaid; the woman never asks for anything, and the prophet has to put the question to his servant in v. 14 before her need is even named. What the text asks for instead is attention to what a guest requires, and enough humility to be startled when God answers a wish one had stopped voicing. Its picture of that is a small room on the wall with a bed, a table, a stool and a lamp, kept ready for a man who might or might not come back that way.