St. Thérèse of the Child Jesus (Thérèse of Lisieux)

Curses against transgressors, Leviticus xxvi., and Daniel ix. 11. (Calmet) --- Day. We feel the effects of sin. The land of Juda was not flourishing, though not yet laid waste. (Haydock)

CHAPTER I.

Serve, or sacrifice unto: (Sanctius) operata Deo: (Tibul.) or to worship, chap. ii. 21. (Calmet)

1. Over the title of this Psalm, being so short and so simple, I think we need not tarry. But the prophecy which here we read sent before, we know to be evidently fulfilled. For when these things were being sung in the times of King David, nothing of such sort, by the hostility of the Gentiles, as yet had befallen the city Jerusalem, nor the Temple of God, which as yet was not even builded. For that after the death of David his son Salomon made a temple to God, who is ignorant? That is spoken of therefore as though past, which in the Spirit was seen to be future.

"O God, the Gentiles have come into Thine inheritance"

(ver. 1). Under which form of expression other things which were to come to pass, are spoken of as having been done. Nor must this be wondered at, that these words are being spoken to God. For they are not being represented to Him not knowing, by whose revelation they are foreknown; but the soul is speaking with God with that affection of godliness, of which God knoweth. For even the things which Angels proclaim to men, they proclaim to them that know them not; but the things which they proclaim to God, they proclaim to Him knowing, when they offer our prayers, and in ineffable manner consult the eternal Truth respecting their actions, as an immutable law. And therefore this man of God is saying to God that which he is to learn of God, like a scholar to a master, not ignorant but judging; and so either approving what he hath taught, or censuring what he hath not taught: especially because under the appearance of one praying, the Prophet is transforming into himself those who should be at the time when these things were to come to pass. But in praying it is customary to declare those things to God which He hath done in taking vengeance, and for a petition to be added, that henceforth He should pity and spare. In this way here also by him the judgments are spoken of by whom they are foretold, as if they were being spoken of by those whom they befell, and the very lamentation and prayer is a prophecy.

2. "They have defiled Thy holy Temple, they have made Jerusalem for a keeping of apples." "They have made the dead bodies of Thy servants morsels for the fowls of heaven, the fleshes of Thy saints for the beasts of the earth"

(ver. 2). "They have poured forth their blood like water in the circuit of Jerusalem, and there was no one to bury them"

(

ver. 3). If in this prophecy any one of us shall have thought that there must be understood that laying waste of Jerusalem, which was made by Titus the Roman Emperor, when already the Lord Jesus Christ, after His Resurrection and Ascension, was being preached among the Gentiles, it doth not occur to me how that people could now have been called the inheritance of God, as not holding to Christ, whom having rejected and slain, that people became reprobate, which not even after His Resurrection would believe in Him, and even killed His Martyrs. For out of that people Israel whosoever have believed in Christ; to whom the offer of Christ was made, and in a manner the healthful and fruitful fulfilment of the promise; concerning whom even the Lord Himself saith, "I am not sent but to the sheep which have been lost of the house of Israel," the same are they that out of them are the sons of promise; the same are counted for a seed; the same do belong to the inheritance of God. From hence are Joseph that just man, and the Virgin Mary who bore Christ: hence John Baptist the friend of the Bridegroom, and his parents Zacharias and Elisabeth: hence Symeon the old, and Anna the widow, who heard not Christ speaking by the sense of the body; but while yet an infant not speaking, by the Spirit perceived Him: hence the blessed Apostles: hence Nathanael, in whom guile was not: hence the other Joseph, who himself too looked for the kingdom of God: hence that so great multitude who went before and followed after His beast, saying, "Blessed is He that cometh in the name of the Lord:" among whom was also that company of children, in whom He declared to have been fulfilled, "Out of the mouth of infants and sucklings Thou hast perfected praise." Hence also were those after His resurrection, of whom on one day three and on another five thousand were baptized, welded into one soul and one heart by the fire of love; of whom no one spoke of anything as his own, but to them all things were common. Hence the holy deacons, of whom Stephen was crowned with martyrdom before the Apostles. Hence so many Churches of Judæa, which were in Christ, unto whom Paul was unknown by face, but known for an infamous ferocity, and more known for Christ's most merciful grace. Hence even he, according to the prophecy sent before concerning him, "a wolf ravening, in the morning carrying off, and in the evening dividing morsels;" that is, first as persecutor carrying off unto death, afterwards as a preacher feeding unto life. These are they that are out of that people the inheritance of God....So then even at this time a remnant through election of Grace have been saved. This remnant out of that nation doth belong to the inheritance of God: not those concerning whom a little below he saith, "But the rest have been blinded." For thus he saith. "What then? That which Israel sought, this he hath not obtained: but the election hath obtained it: but the rest have been blinded." This election then, this remnant, that people of God, which God hath not cast off, is called His inheritance. But in that Israel, which hath not obtained this, in the rest that were blinded, there was no longer an inheritance of God, in reference to whom it is possible that there should be spoken, after the glorification of Christ in the Heavens, in the time of Titus the Emperor, "O God, there have come the Gentiles unto Thine inheritance," and the other things which in this Psalm seem to have been foretold concerning the destruction of both the temple and city belonging to that people.

3. Furthermore herein we ought either to perceive those things which were done by other enemies, before Christ had come in the flesh: at that time when there were even the holy prophets, when the carrying away into Babylon took place, and that nation was grievously afflicted, and at the time when under Antiochus also the Maccabees, having endured horrible sufferings, were most gloriously crowned. Or certainly if after the Resurrection and Ascension of the Lord the inheritance of God must be understood to be here spoken of; such things must be understood herein, as at the hands of worshippers of idols, and enemies of the name of Christ, His Church, in such a multitude of martyrs, endured....This Church then, this inheritance of God, out of circumcision and uncircumcision hath been congregated, that is, out of the people of Israel, and out of the rest of the nations, by means of the Stone which the builders rejected, and which hath become for the Head of the corner, in which corner as it were two walls coming from different quarters were united. "For Himself is our peace, who hath made both one, that He might build two into Himself, making peace, and might unite together both in one Body unto God: in which Body we are sons of God, "crying, Abba Father." Abba, on account of their language; Father, on account of ours. For Abba is the same as Father....

4. But now in that which followeth, "they have made Jerusalem for a keeping of apples;" even the Church herself is rightly understood under this name, even the free Jerusalem our mother, concerning whom hath been written, "many more are the sons of the forsaken, than of her that hath the husband." The expression, "for a keeping of apples," I think must be understood of the desertion which the wasting of persecution hath effected: that is, like a keeping of apples; for the keeping of apples is abandoned, when the apples have passed away. And certes when through the persecuting Gentiles the Church seemed to be forsaken, unto the celestial table, like as it were many and exceeding sweet apples from the garden of the Lord, the spirits of the martyrs did pass away.

5. "They have made," he saith, "the dead bodies of Thy servants morsels for the fowls of heaven, the fleshes of Thy saints for the beasts of the earth" (

ver. 2). The expression, "dead bodies," hath been repeated in "fleshes:" and the expression, "of Thy servants," hath been repeated in, "of Thy saints." This only hath been varied, "to the fowls of heaven, and to the beasts of the earth." Better have they interpreted who have written "dead," than as some have it, "mortal." For "dead" is only said of those that have died; but mortal is a term applied even to living bodies. When then, as I have said, to their Husbandman the spirits of martyrs like apples had passed away, their dead bodies and their fleshes they set before the fowls of heaven and the beasts of the earth: as if any part of them could be lost to the resurrection, whereas out of the hidden recesses of the natural world He will renew the whole, by whom even our hairs have been numbered.

6. "They have poured forth their blood like water," that is, abundantly and wantonly, "in the circuit of Jerusalem" (

ver. 3). If we herein understand the earthly city Jerusalem, we perceive the shedding of their blood in the circuit thereof, whom the enemy could find outside the walls. But if we understand it of that Jerusalem, concerning whom hath been said, "many more are the sons of her that was forsaken, than of her that hath the husband," the circuit thereof is throughout the universal earth. For in that lesson of the Prophet, wherein is written, "many more are the sons of her that was forsaken, than of her that hath the husband:" a little after unto the same is said, "and He that hath delivered thee, shall be called the God of Israel of the universal earth." The circuit then of this Jerusalem in this Psalm must be understood as followeth: so far as at that time the Church had been expanded, bearing fruit, and growing in the universal world, when in every part thereof persecution was raging, and was making havoc of the Martyrs, whose blood was being shed like water, to the great gain of the celestial treasuries. But as to that which hath been added, "and there was no one to bury:" it either ought not to seem to be an incredible thing that there should have been so great a panic in some places, that not any buriers at all of holy bodies came forward: or certes that unburied corpses in many places might lie long time, until being by the religious in a manner stolen they were buried.

7. "We have become," he saith, "a reproach to our neighbours"

(ver. 4). Therefore precious not in the sight of men, from whom this reproach was, but "precious in the sight of the Lord is the death of His saints." "A scoffing and derision:" or, as some have interpreted it, "a mockery to them that are in our circuit." It is a repetition of the former sentence. For that which above hath been called, "a reproach," the same hath been repeated in, "a scoffing and derision:" and that which above hath been said in, "to our neighbours," the same hath been repeated in, "to them that are in our circuit." Moreover, in reference to the earthly Jerusalem, the neighbours, and those in the circuit of that nation, are certainly understood to be other nations. But in reference to the free Jerusalem our mother, there are neighbours even in the circuit of her, among whom, being her enemies, the Church dwelleth in the circuit of the round world.

8. In the second place now giving utterance to an evident prayer, whence it may be perceived that the calling to remembrance of former affliction is not by way of information but prayer; "How long," he saith, "O Lord, wilt Thou be angry, unto the end? shall Thy jealousy burn like fire?"

(ver. 5). He is evidently asking God not to be angry unto the end, that is, that this so great oppression and tribulation and devastation may not continue even unto the end; but that He moderate His chastening, according to that which is said in another Psalm, "Thou shalt feed us with the bread of tears, and Thou shalt give us to drink of tears in measure." For the, "how long, O Lord, wilt Thou be angry, unto the end?" hath been spoken in the same sense as if it had been said, Be not, O Lord, angry unto the end. And in that which followeth, "shall Thy jealousy burn like fire?" both words must be understood, both, "how long," and, "unto the end:" just as if there had been said, how long shall there burn like fire Thy jealousy unto the end? For these two words must be understood in the same manner as that word which was used a little higher up, namely, "they have made." For while the former sentence hath, "they have made the dead bodies of Thy servants morsels for the fowls of heaven:" this word the latter sentence hath not, wherein is said, "the fleshes of Thy saints for the beasts of the earth;" but there is surely understood what the former hath, namely, "they have made."

Moreover, the anger and jealousy of God are not emotions of God; as some do charge upon the Scriptures which they do not understand: but under the name of anger is to be understood the avenging of iniquity; under the name of jealousy, the exaction of chastity; that the soul may not despise the law of her Lord, and perish by departing in fornication from the Lord. These then in their actual operation in men's affliction are violent; but in the disposal of God they are calm, unto whom hath been said, "But Thou, O Lord of virtues, with calmness dost judge." But it is clearly enough shown by these words, that for sins these tribulations do befall men, though they be faithful: although hence may bloom the Martyrs' glory by occasion of their patience, and the yoke of discipline godly endured as the scourge of the Lord. Of this the Maccabees amid sharp tortures, of this the three men amid flames innocuous, of this the holy Prophets in captivity, do testify. For although paternal correction most bravely and most godly they endure, yet they do not hide the fact, that these things have befallen them for the deservings of their sins. ...

9. But that which he addeth, "Pour forth Thine anger upon the nations which have not known Thee, and upon the kingdoms which have not called upon Thy name"

(ver. 8). He saith not bygone, which might have even been recent; but "of old," that is, coming from parents. For to such iniquities judgment, not correction, is owing. "Speedily let Thy mercies anticipate us." Anticipate, that is, at Thy judgment. For "mercy exalteth above in judgment." Now there is "judgment without mercy," but to him that hath not showed mercy. But whereas he addeth, "for we have become exceeding poor:" unto this end he willeth that the mercies of God should be understood to anticipate us; that our own poverty, that is, weakness, by Him having mercy, should be aided to do His commandments, that we may not come to His judgment to be condemned.

12. Therefore there followeth, "Help us, O God, our healing One"

(ver. 9). By this word which he saith, "our healing One," he doth sufficiently explain what sort of poverty he hath willed to be understood, in that which he had said, "for we have become exceeding poor." For it is that very sickness, to which a healer is necessary. But while he would have us to be aided, he is neither ungrateful to grace, nor doth he take away free-will. For he that is aided, doth also of himself something. He hath added also, "for the glory of Thy Name, O Lord, deliver us:" in order that he who glorieth, not in himself, but in the Lord may glory. "And merciful be Thou," he saith, "to our sins for Thy Name's sake:" not for our sake. For what else do our sins deserve, but due and condign punishments? But "merciful be Thou to our sins, for Thy Name's sake." Thus then Thou dost deliver us, that is, dost rescue us from evil things, while Thou dost both aid us to do justice, and art merciful to our sins, without which in this life we are not. For "in Thy sight shall no man living be justified." But sin is iniquity. And "if Thou shalt have marked iniquities, who shall stand?"

13. But that which he addeth, "lest at any time they should say among the Gentiles, Where is their God?"

Asaph, who might live during the captivity. (Calmet) --- If the ancient (Haydock) Asaph, or David, composed this psalm, it must be considered a prediction of the ruin caused by Nabuchodonosor, or by Epiphanes. (Berthier, T. v.) --- The author of 1 Machabees (vii. 17.) accommodates it to the sufferings of those (Calmet) whom Alcimus destroyed; or rather the prophet had them also in view as well as Christian martyrs. (Haydock) --- He cannot speak of the last ruin of Jerusalem, since it would have been improper to pray for its restoration. (St. Augustine) --- Fruit. A mean village, (Menochius) as Isaias (i. 8.) had threatened. Hebrew, "a heap of stones," (St. Jerome) in the field, Micheas i. 6. Such was the condition of Jerusalem under Nabuchodonosor (Calmet) and Ephiphanes, 1 Machabees i. (Berthier) --- Catholics have been persecuted in every country, and forced to use mean houses for divine worship. (Worthington)

Saints. The Assideans, who were the most esteemed for piety, 1 Machabees ii. 42. In the worst of times, there were always some pious Israelites, and the generality of them were less wicked than their enemies, who exercised a horrid barbarity in refusing them burial, after destroying vast numbers, 2 Paralipomenon xxxvi. 17. (Calmet) --- This was done at least under Epiphanes, 1 Machabees vii. 16. (Haydock) --- Persecutors have hung the bodies of martyrs on poles to be the food of birds, (Worthington) as the missionary priests were treated in England not long ago. Hebrew is here rather inaccurate, (Haydock) "to the wild beast of the earth itself;" (Montanus) lechaitho arets, being put forth leith, earts, (Houbigant) as Protestants themselves translate. (Haydock)

Us. The Idumeans, &c., are hence blamed by the prophets, Ezechiel xxv. 12., and Abdias 10. (Calmet) --- Christ and his disciples have been treated with scorn, (Berthier) being styled Galileans, Papists, &c. (Worthington)

Zeal, or jealousy, as God has the greatest affection for his people, and resents their infidelity as a kind of adultery. (Calmet) --- Sin is the source of misery. (Worthington)

Former iniquities, which we and our fathers have committed. The Hebrews generally pray for the remission of their parent's faults, Lamentations v. 7., Baruch iii. 5., and Daniel ix. 5. (Calmet) --- But here the penitents' own transgressions may be meant. (Berthier) --- God is ready to pardon such. (Worthington)

Help. The necessity of grace, and the co-operation of free-will, are here plainly asserted. (St. Augustine)

1 O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps. 2 The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth. 3 Their blood have they shed like water round about Jerusalem; and there was none to bury them. 4 We are become a reproach to our neighbours, a scorn and derision to them that are round about us. 5 How long, Lord ? wilt thou be angry for ever? shall thy jealousy burn like fire?

We have here a sad complaint exhibited in the court of heaven. The world is full of complaints, and so is the church too, for it suffers, not only with it, but from it, as a lily among thorns. God is complained to; whither should children go with their grievances, but to their father, to such a father as is able and willing to help? The heathen are complained of, who, being themselves aliens from the commonwealth of Israel, were sworn enemies to it. Though they knew not God, nor owned him, yet, God having them in chain, the church very fitly appeals to him against them; for he is King of nations, to overrule them, to judge among the heathen, and King of saints, to favour and protect them.

I. They complain here of the anger of their enemies and the outrageous fury of the oppressor, exerted,

1. Against places, v. 1 . They did all the mischief they could, (1.) To the holy land; they invaded that, and made inroads into it: " The heathen have come into thy inheritance, to plunder that, and lay it waste." Canaan was dearer to the pious Israelites as it was God's inheritance than as it was their own, as it was the land in which God was known and his name was great rather than as it was the land in which they were bred and born and which they and their ancestors had been long in possession of. Note, Injuries done to religion should grieve us more than even those done to common right, nay, to our own right. We should better bear to see our own inheritance wasted than God's inheritance. This psalmist had mentioned it in the foregoing psalm as an instance of God's great favour to Israel that he had cast out the heathen before them, Ps. lxxviii. 55 . But see what a change sin made; now the heathen are suffered to pour in upon them. (2.) To the holy city: They have laid Jerusalem on heaps, heaps of rubbish, such heaps as are raised over graves, so some. The inhabitants were buried in the ruins of their own houses, and their dwelling places became their sepulchres, their long homes. (3.) To the holy house. That sanctuary which God had built like high palaces, and which was thought to be established as the earth, was now laid level with the ground: Thy holy temple have they defiled, by entering into it and laying it waste. God's own people had defiled it by their sins, and therefore God suffered their enemies to defile it by their insolence.

2. Against persons, against the bodies of God's people; and further their malice could not reach. (1.) They were prodigal of their blood, and killed them without mercy; their eye did not spare, nor did they give any quarter ( v. 3 ): Their blood have they shed like water, wherever they met with them, round about Jerusalem, in all the avenues to the city; whoever went out or came in was waited for of the sword. Abundance of human blood was shed, so that the channels of water ran with blood. And they shed it with no more reluctancy or regret than if they had spilt so much water, little thinking that every drop of it will be reckoned for in the day when God shall make inquisition for blood. (2.) They were abusive to their dead bodies. When they had killed them they would let none bury them. Nay, those that were buried, even the dead bodies of God's servants, the flesh of his saints, whose names and memories they had a particular spite at, they dug up again, and gave them to be meat to the fowls of the heaven and to the beasts of the earth; or, at least, they left those so exposed whom they slew; they hung them in chains, which was in a particular manner grievous to the Jews to see, because God had given them an express law against this, as a barbarous thing, Deut. xxi. 23 . This inhuman usage of Christ's witnesses is foretold ( Rev. xi. 9 ), and thus even the dead bodies were witnesses against their persecutors. This is mentioned (says Austin, De Civitate Dei, lib. 1 cap. 12) not as an instance of the misery of the persecuted (for the bodies of the saints shall rise in glory, however they became meat to the birds and the fowls), but of the malice of the persecutors.

3. Against their names ( v. 4 ): " We that survive have become a reproach to our neighbours; they all study to abuse us and load us with contempt, and represent us as ridiculous, or odious, or both, upbraiding us with our sins and with our sufferings, or giving the lie to our relation to God and expectations from him; so that we have become a scorn and derision to those that are round about us. " If God's professing people degenerate from what themselves and their fathers were, they must expect to be told of it; and it is well if a just reproach will help to bring us to a true repentance. But it has been the lot of the gospel-Israel to be made unjustly a reproach and derision; the apostles themselves were counted as the offscouring of all things.

6 Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. 7 For they have devoured Jacob, and laid waste his dwelling place. 8 O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low. 9 Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake. 10 Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed. 11 Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die; 12 And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord. 13 So we thy people and sheep of thy pasture will give thee thanks for ever: we will show forth thy praise to all generations.

The petitions here put up to God are very suitable to the present distresses of the church, and they have pleas to enforce them, interwoven with them, taken mostly from God's honour.

I. They pray that God would so turn away his anger from them as to turn it upon those that persecuted and abused them ( v. 6 ): " Pour out thy wrath, the full vials of it, upon the heathen; let them wring out the dregs of it, and drink them." This prayer is in effect a prophecy, in which the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. Observe here, 1. The character of those he prays against; they are such as have not known God, nor called upon his name. The reason why men do not call upon God is because they do not know him, how able and willing he is to help them. Those that persist in ignorance of God, and neglect of prayer, are the ungodly, who live without God in the world. There are kingdoms that know not God and obey not the gospel, but neither their multitude nor their force united will secure them from his just judgments. 2. Their crime: They have devoured Jacob, v. 7 . That is crime enough in the account of him who reckons that those who touch his people touch the apple of his eye. They have not only disturbed, but devoured, Jacob, not only encroached upon his dwelling place, the land of Canaan, but laid it waste by plundering and depopulating it. (3.) Their condemnation: " Pour out thy wrath upon them; do not only restrain them from doing further mischief, but reckon with them for the mischief they have done."

II. They pray for the pardon of sin, which they own to be the procuring cause of all their calamities. How unrighteous soever men were, God was righteous in permitting them to do what they did. They pray, 1. That God would not remember against them their former iniquities ( v. 8 ), either their own former iniquities, that now, when they were old, they might not be made to possess the iniquities of their youth, or the former iniquities of their people, the sins of their ancestors. In the captivity of Babylon former iniquities were brought to account; but God promises not again to do so ( Jer. xxxi. 29, 30 ), and so they pray, "Remember not against us our first sins," which some make to look as far back as the golden calf, because God said, In the day when I visit I will visit for this sin of theirs upon them, Exod. xxxii. 34 . If the children by repentance and reformation cut off the entail of the parents' sin, they may in faith pray that God will not remember them against them. When God pardons sin he blots it out and remembers it no more. 2. That he would purge away the sins they had been lately guilty of, by the guilt of which their minds and consciences had been defiled: Deliver us, and purge away our sins, v. 9 . Then deliverances from trouble are granted in love, and are mercies indeed, when they are grounded upon the pardon of sin and flow from that; we should therefore be more earnest with God in prayer for the removal of our sins than for the removal of our afflictions, and the pardon of them is the foundation and sweetness of our deliverances.

III. They pray that God would work deliverance for them, and bring their troubles to a good end and that speedily: Let thy tender mercies speedily prevent us, v. 8 . They had no hopes but from God's mercies, his tender mercies; their case was so deplorable that they looked upon themselves as the proper objects of divine compassion, and so near to desperate that, unless divine mercy did speedily interpose to prevent their ruin, they were undone. This whets their importunity: " Lord, help us; Lord, deliver us; help us under our troubles, that we may bear them well; help us out of our troubles, that the spirit may not fail. Deliver us from sin, from sinking." Three things they plead:—1. The great distress they were reduced to: " We are brought very low, and, being low, shall be lost if thou help us not." The lower we are brought the more need we have of help from heaven and the more will divine power be magnified in raising us up. 2. Their dependence upon him: "Thou art the God of our salvation, who alone canst help. Salvation belongs to the Lord, from whom we expect help; for in the Lord alone is the salvation of his people. " Those who make God the God of their salvation shall find him so. 3. The interest of his own honour in their case. They plead no merit of theirs; they pretend to none; but, " Help us for the glory of thy name; pardon us for thy name's sake." The best encouragements in prayer are those that are taken from God only, and those things whereby he has made himself known. Two things are insinuated in this plea:—(1.) That God's name and honour would be greatly injured if he did not deliver them; for those that derided them blasphemed God, as if he were weak and could not help them, or had withdrawn and would not; therefore they plead ( v. 10 ), " Wherefore should the heathen say, Where is their God? He has forsaken them, and forgotten them; and this they get by worshipping a God whom they cannot see." ( Nil præter nubes et cœli numen adorant. Juv.— They adore no other divinity than the clouds and the sky. ) That which was their praise (that they served a God that is every where) was now turned to their reproach and his too, as if they served a God that is nowhere. "Lord," say they, "Make it to appear that thou art by making it to appear that thou art with us and for us, that when we are asked, Where is your God? we may be able to say, He is nigh unto us in all that which we call upon him for, and you see he is so by what he does for us." (2.) That God's name and honour would be greatly advanced if he did deliver them; his mercy would be glorified in delivering those that were so miserable and helpless. By making bare his everlasting arm on their behalf he would make unto himself an everlasting name; and their deliverance would be a type and figure of the great salvation, which in the fulness of time Messiah the Prince would work out, to the glory of God's name.

IV. They pray that God would avenge them on their adversaries, 1. For their cruelty and barbarity ( v. 10 ): "Let the avenging of our blood" (according to the ancient law, Gen. ix. 6 ) "be known among the heathen; let them be made sensible that what judgments are brought upon them are punishments of the wrong they have done to us; let this be in our sight, and by this means let God be known among the heathen as the God to whom vengeance belongs ( Ps. xciv. 1 ) and the God that espouses his people's cause." Those that have intoxicated themselves with the blood of the saints shall have blood given them to drink, for they are worthy. 2. For their insolence and scorn ( v. 12 ): " Render to them their reproach. The indignities which by word and deed they have done to the people of God himself and his name let them be repaid to them with interest." The reproach wherewith men have reproached us only we must leave it to God whether he will render to them or no, and must pray that he would forgive them; but the reproach wherewith they have blasphemed God himself we may in faith pray that God would render seven-fold into their bosoms, so as to strike at their hearts, to humble them, and bring them to repentance. This prayer is a prophecy, of the same import with that of Enoch, that God will convince sinners of all their hard speeches which they have spoken against him ( Jude 15 ) and will return them into their own bosoms by everlasting terrors at the remembrance of them.

V. They pray that God would find out a way for the rescue of his poor prisoners, especially the condemned prisoners, v. 11 . The case of their brethren who had fallen into the hands of the enemy was very sad; they were kept close prisoners, and, because they durst not be heard to bemoan themselves, they vented their griefs in deep and silent sighs. All their breathing was sighing, and so was their praying. They were appointed to die, as sheep for the slaughter, and had received the sentence of death within themselves. This deplorable case the psalmist recommends, 1. To the divine pity: " Let their sighs come up before thee, and be thou pleased to take cognizance of their moans." 2. To the divine power: " According to the greatness of thy arm, which no creature can contest with, preserve thou those that are appointed to die from the death to which they are appointed." Man's extremity is God's opportunity to appear for his people. See 2 Cor. i. 8-10 .

Lastly, They promise the returns of praise for the answers of prayer ( v. 13 ): So we will give thee thanks for ever. Observe, 1. How they please themselves with their relation to God. "Though we are oppressed and brought low, yet we are the sheep of thy pasture, not disowned and cast off by thee for all this: We are thine; save us. " 2. How they promise themselves an opportunity of praising God for their deliverance, which they therefore desired, and would bid welcome, because it would furnish them with matter for thanksgiving and put their hearts in tune for that excellent work, the work of heaven. 3. How they oblige themselves not only to give God thanks at present, but to show forth his praise unto all generations, that is, to do all they could both to perpetuate the remembrance of God's favours to them and to engage their posterity to keep up the work of praise. 4. How they plead this with God: "Lord, appear for us against our enemies; for, if they get the better, they will blaspheme thee ( v. 12 ); but, if we be delivered, we will praise thee. Lord, we are that people of thine which thou hast formed for thyself, to show forth thy praise; if we be cut off, whence shall that rent, that tribute, be raised?" Note, Those lives that are entirely devoted to God's praise are assuredly taken under his protection.

1. (Compare Psa 74:2-7 ).

2-3. (Compare Jr 15:3 ; 16:4 ).

4. (Compare Psa 44:13 ; Jr 42:18 ; La 2:15 ).

5. How long-- ( Psa 13:1 ).

be angry-- ( Psa 74:1-10 ).

jealousy burn-- ( De 29:20 ).

8. former iniquities-- literally, "iniquities of former times."

prevent us-- literally, "meet us," as in Psa 21:3 .

9. for ... glory of thy name [and for] thy name's sake-- both mean for illustrating Thy attributes, faithfulness, power, &c.

purge ... sins-- literally, "provide atonement for us." Deliverance from sin and suffering, for their good and God's glory, often distinguish the prayers of Old Testament saints (compare Ep 1:7 ).

CHAPTER 10

Ver. 7.For the labourer is worthy of his hire. By hire we must understand not money or its equivalent, but food and nourishment. For the preaching of the kingdom of heaven is above price. Hence S. Augustine says on Ps ciii.: What do they receive? They bestow spiritual gifts, they receive carnal; they give gold, they receive that which is worthless. Therefore it is clear that the apostles should live by the gospel, and that their hearers were bound by every law, natural and divine, to support them. They were forbidden then to carry either purse or scrip, because God put it into the hearts of those that attended on their teaching to provide for all their wants. For S. Gregory says (Hom. 17), He who forbids us to carry scrip or purse, ordains that we should live of the gospel. Because it is fitting that we should receive earthly things from those to whom we offer heavenly rewards. And again, Christ shows why He bade His disciples carry neither scrip nor purse, not because these things are unneeded, but in order to teach that it was the duty of those to whom they were sent to supply them. S. Augustine, De Consent. Evang. lib. ii.

Ver. 16.He that heareth you heareth Me; and he that despiseth you despiseth Me. For you are my apostles, and ambassadors. And he who despises an envoy despises the monarch who sent him. Therefore we ought to regard the commands of our religious superiors as if they issued from the mouth of Christ Himself. Hence Bernard (de Præcepto), Whatever God, or man speaking in the place of God, enjoins, thatunless contrary to the known will of the Almightymust be looked upon as a divine command. And again, We must render to those whom God has put over us, in all things lawful, the same obedience as we would render to God. See further S. Matt. x. and xi.

ver. 9; but have even cast out devils through the power of Thy name. See, says Theophylact, their humility, for they say through Thy name, not by our own power or virtue. Yet a certain amount of vain glorying seems to have crept in unawares, because Christ had chosen them in preference to others to work such wonders; but their offence was a venial one, such as the Master would soon absolve.

Woe to you, Chorazin! woe to you, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.14. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.15. And you, Capernaum, which are exalted to heaven, shall be thrust down to hell.16. He that hears you hears me; and he that despises you despises me; and he that despises me despises him that sent me.

Our Lord warns us that they will meet with a heavier punishment who have refused to follow the Gospel than those who have chosen to break the law; saying, Woe to you, Chorazin! woe to you, Bethsaida!

Chorazin, Bethsaida, and Capernaum, Tiberias also which John mentions, are cities of Galilee situated on the shore of the lake of Gennesaret, which is called by the Evangelists the sea of Galilee or Tiberias. Our Lord thus mourns over these cities which after such great miracles and wonders repented not, and are worse than the Gentiles who break through the law of nature only, seeing that after despising the written law, they feared not to despise also the Son of God and His glory.

Hence it follows, For if the mighty works had been done in Tyre and Sidon which have been done in you, they had a great while ago repented sitting in sackcloth and ashes, etc. By sackcloth, which is woven together from the hairs of goats, he signifies a sharp remembrance of previous sin. But by ashes, he hints at the consideration of death, by which we are reduced to dust. Again, by the sitting down, he implies the lowliness of our conscience. Now we have seen in this day the word of the Savior fulfilled, since Chorazin and Bethsaida, though our Lord was as present among them, believed not, and Tyre and Sidon were friendly both to David and Solomon, and afterwards believed in the disciples of Christ who preached the Gospel there. Chrysostom: Our Lord mourns over these cities for our example, because shedding tears and bitter lamentations over those who are insensible to grief, is no slight antidote, tending both to the correction of the insensible, and to the remedy and consolation of those who mourn over them. Again, He draws them over to what is good, not only by lamenting over them, but also by alarming them.

Hence it follows, But it shall be more tolerable for Tyre and Sidon, etc. This we ought also to listen to. For not upon them alone, but upon us also, He has passed sentence, if we receive not the guests who come to us, since He commanded them to shake off the very dust from their feet.

Now when our Lord had done many mighty works in Capernaum, and had Himself dwelt there, it seemed to be exalted above the other cities, but through unbelief fell to destruction. Hence it follows, And you, Capernaum, which are exalted to heaven, shall be thrust down to hell; that, in fact, the judgment might be in proportion to the honor.

This sentence admits of two meanings: Either for this reason shall you be thrust down into hell, because you proudly resisted My preaching; that in truth she might be understood to have raised herself up to heaven by her pride. Or, because you are exalted to heaven by My dwelling in you, and by My miracles, halt you be beaten with more stripes, since even these you refused to believe.

And that no one should suppose that this interpretation applied only either to the cities or the persons who, seeing our Lord in the flesh despised Him, and not to all also those who now despise the words of the Gospel, He proceeds to add these words, He that hears you, hears me.

Whereby He teaches, that whatever is said by the holy Apostles must be received, since he who hears them hears Christ, and an inevitable punishment therefore hangs over heretics who neglect the words of the Apostles; for it follows, and he who despises you despises me.

That is, that every one indeed on hearing or despising the preaching of the Gospel might learn that he is not despising or hearing the mere individual preacher, but our Lord and Savior, nay the Father Himself; for it follows, And he that despises me, despises him that sent me. For the Master is heard in His disciple, the Father honored in His Son.

But if the word of God reaches to us also, and appoints us in the Apostles place, beware of despising us, lest that reach to Him which you have done to us.

It may also be understood as follows, He who despises you, despises me, that is, he who shows not mercy to one of the least of My brethren, neither shows it to Me. But he who despises me, (refusing to believe on the Son of God,) despises him that sent me. For I and my Father are one.

But at the same time He herein consoles His disciples, as if He said, Say not why are we about to suffer reproach. Let your speech be with moderation. I give you grace, upon Me your reproaches fall.

And thou, Capharnaum, &c. Capharnaum is situated on the western coast of the sea of Tiberias. Christ having left Nazareth, made the former city the usual place of his abode. There was no city in which he had preached so much, or wrought so many miracles. On this account, he said it was exalted to the heavens; but for its incredulity he threatens it shall be cast down even unto hell. (Calmet)

1 After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 2 Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. 3 Go your ways: behold, I send you forth as lambs among wolves. 4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. 13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. 15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. 16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

We have here the sending forth of seventy disciples, two and two, into divers parts of the country, to preach the gospel, and to work miracles in those places which Christ himself designed to visit, to make way for his entertainment. This is not taken notice of by the other evangelists: but the instructions here given them are much the same with those given to the twelve. Observe,

I. Their number: they were seventy. As in the choice of twelve apostles Christ had an eye to the twelve patriarchs, the twelve tribes, and the twelve princes of those tribes, so here he seems to have an eye to the seventy elders of Israel. So many went up with Moses and Aaron to the mount, and saw the glory of the God of Israel ( Exod. xxiv. 1 , 9 ), and so many were afterwards chosen to assist Moses in the government, in order to which the Spirit of prophecy came unto them, Num. xi. 24, 25 . The twelve wells of water and the seventy palm-trees that were at Elim were a figure of the twelve apostles and the seventy disciples, Exod. xv. 27 . They were seventy elders of the Jews that were employed by Ptolemy king of Egypt in turning the Old Testament into Greek, whose translation is thence called the Septuagint. The great sanhedrim consisted of this number. Now,

1. We are glad to find that Christ had so many followers fit to be sent forth; his labour was not altogether in vain, though he met with much opposition. Note, Christ's interest is a growing interest, and his followers, like Israel in Egypt, though afflicted shall multiply. These seventy, though they did not attend him so closely and constantly as the twelve did, were nevertheless the constant hearers of his doctrine, and witnesses of his miracles, and believed in him. Those three mentioned in the close of the foregoing chapter might have been of these seventy, if they would have applied themselves in good earnest to their business. These seventy are those of whom Peter speaks as " the men who companied with us all the time that the Lord Jesus went in and out among us, " and were part of the one hundred and twenty there spoken of, Acts i. 15 , 21 . Many of those that were the companions of the apostles, whom we read of in the Acts and the Epistles, we may suppose, were of these seventy disciples.

2. We are glad to find there was work for so many ministers, hearers for so many preachers: thus the grain of mustard-seed began to grow, and the savour of the leaven to diffuse itself in the meal, in order to the leavening of the whole.

II. Their work and business: He sent them two and two, that they might strengthen and encourage one another. If one fall, the other will help to raise him up. He sent them, not to all the cities of Israel, as he did the twelve, but only to every city and place whither he himself would come ( v. 1 ), as his harbingers; and we must suppose, though it is not recorded, that Christ soon after went to all those places whither he now sent them, though he could stay but a little while in a place. Two things they were ordered to do, the same that Christ did wherever he came:—1. They must heal the sick ( v. 9 ), heal them in the name of Jesus, which would make people long to see this Jesus, and ready to entertain him whose name was so powerful. 2. They must publish the approach of the kingdom of God, its approach to them: "Tell them this, The kingdom of God is come nigh to you, and you now stand fair for an admission into it, if you will but look about you. Now is the day of your visitation, know and understand it." It is good to be made sensible of our advantages and opportunities, that we may lay hold of them. When the kingdom of God comes nigh us, it concerns us to go forth to meet it.

III. The instructions he gives them.

1. They must set out with prayer ( v. 2 ); and, in prayer, (1.) They must be duly affected with the necessities of the souls of men, which called for their help. They must look about, and see how great the harvest was, what abundance of people there were that wanted to have the gospel preached to them and were willing to receive it, nay, that had at this time their expectations raised of the coming of the Messiah and of his kingdom. There was corn ready to shed and be lost for want of hands to gather it in. Note, Ministers should apply themselves to their work under a deep concern for precious souls, looking upon them as the riches of this world, which ought to be secured for Christ. They must likewise be concerned that the labourers were so few. The Jewish teachers were indeed many, but they were not labourers; they did not gather in souls to God's kingdom, but to their own interest and party. Note, Those that are good ministers themselves wish that there were more good ministers, for there is work for more. It is common for tradesmen not to care how few there are of their own trade; but Christ would have the labourers in his vineyard reckon it a matter of complaint when the labourers are few. (2.) They must earnestly desire to receive their mission from God, that he would send them forth as labourers into his harvest who is the Lord of the harvest, and that he would send others forth; for, if God send them forth, they may hope he will go along with them and give them success. Let them therefore say, as the prophet ( Isa. vi. 8 ), Here I am, send me. It is desirable to receive our commission from God, and then we may go on boldly.

2. They must set out with an expectation of trouble and persecution: " Behold, I send you forth as lambs among wolves; but go your ways, and resolve to make the best of it. Your enemies will be as wolves, bloody and cruel, and ready to pull you to pieces; in their threatenings and revilings, they will be as howling wolves to terrify you; in their persecutions of you, they will be as ravening wolves to tear you. But you must be as lambs, peaceable and patient, though made an easy prey of." It would have been very hard thus to be sent forth as sheep among wolves, if he had not endued them with his spirit and courage.

3. They must not encumber themselves with a load of provisions, as if they were going a long voyage, but depend upon God and their friends to provide what was convenient for them: "Carry neither a purse for money, nor a scrip or knapsack for clothes or victuals, nor new shoes (as before to the twelve, ch. ix. 3 ); and salute no man by the way. " This command Elisha gave to his servant, when he sent him to see the Shunamite's dead child, 2 Kings iv. 29 . Not that Christ would have his ministers to be rude, morose, and unmannerly; but, (1.) They must go as men in haste, that had their particular places assigned them, where they must deliver their message, and in their way directly to those places must not hinder or retard themselves with needless ceremonies or compliments. (2.) They must go as men of business, business that relates to another world, which they must be intent in, and intent upon, and therefore must not entangle themselves with conversation about secular affairs. Minister verbi est; hoc age—You are a minister of the word; attend to your office. (3.) They must go as serious men, and men in sorrow. It was the custom of mourners, during the first seven days of their mourning, not to salute any, Job ii. 13 . Christ was a man of sorrows and acquainted with grief; and it was fit that by this and other signs his messengers should resemble him, and likewise show themselves affected with the calamities of mankind which they came to relieve, and touched with a feeling of them.

4. They must show, not only their goodwill, but God's good-will, to all to whom they came, and leave the issue and success to him that knows the heart, v. 5, 6 .

(1.) The charge given them was, Whatsoever house they entered into, they must say, Peace be to this house. Here, [1.] They are supposed to enter into private houses; for, being not admitted into the synagogues, they were forced to preach where they could have liberty. And, as their public preaching was driven into houses, so thither they carried it. Like their Master, wherever they visited, they preached from house to house, Acts v. 42 ; xx. 20 . Christ's church was at first very much a church in the house. [2.] They are instructed to say, " Peace be to this house, to all under this roof, to this family, and to all that belong to it." Peace be to you was the common form of salutation among the Jews. They must not use it in formality, according to custom, to those they met on the way, because they must use it with solemnity to those whose houses they entered into: " Salute no man by the way in compliment, but to those into whose house ye enter, say, Peace be to you, with seriousness and in reality; for this is intended to be more than a compliment." Christ's ministers go into all the world, to say, in Christ's name, Peace be to you. First, We are to propose peace to all, to preach peace by Jesus Christ, to proclaim the gospel of peace, the covenant of peace, peace on earth, and to invite the children of men to come and take the benefit of it. Secondly, We are to pray for peace to all. We must earnestly desire the salvation of the souls of those we preach to, and offer up those desires to God in prayer; and it may be well to let them know that we do thus pray for them, and bless them in the name of the Lord.

(2.) The success was to be different, according to the different dispositions of those whom they preached to and prayed for. According as the inhabitants were sons of peace or not, so their peace should or should not rest upon the house. Recipitur ad modum recipientis—The quality of the receiver determines the nature of the reception. [1.] "You will meet with some that are the sons of peace, that by the operations of divine grace, pursuant to the designations of the divine counsel, are ready to admit the word of the gospel in the light and love of it, and have their hearts made as soft wax to receive the impressions of it. Those are qualified to receive the comforts of the gospel in whom there is a good work of grace wrought. And, as to those, your peace shall find them out and rest upon them; your prayers for them shall be heard, the promises of the gospel shall be confirmed to them, the privileges of it conferred on them, and the fruit of both shall remain and continue with them—a good part that shall not be taken away. " [2.] "You will meet with others that are no ways disposed to hear or heed your message, whole houses that have not one son of peace in them." Now it is certain that our peace shall not come upon them, they have no part nor lot in the matter; the blessing that rests upon the sons of peace shall never come upon the sons of Belial, nor can any expect the blessings of the covenant that will not come under the bonds of it. But it shall return to us again; that is, we shall have the comfort of having done our duty to God and discharged our trust. Our prayers like David's shall return into our own bosom ( Ps. xxxv. 13 ) and we shall have commission to go on in the work. Our peace shall return to us again, not only to be enjoyed by ourselves, but to be communicated to others, to the next we meet with, them that are sons of peace.

5. They must receive the kindnesses of those that should entertain them and bid them welcome, v. 7, 8 . "Those that receive the gospel will receive you that preach it, and give you entertainment; you must not think to raise estates, but you may depend upon a subsistence; and," (1.) "Be not shy; do not suspect our welcome, nor be afraid of being troublesome, but eat and drink heartily such things as they give; for, whatever kindness they show you, it is but a small return for the kindness you do them in bringing the glad tidings of peace. You will deserve it, for the labourer is worthy of his hire, the labourer in the work of the ministry is so, if he be indeed a labourer; and it is not an act of charity, but of justice, in those who are taught in the word to communicate to those that teach them " (2.) "Be not nice and curious in your diet: Eat and drink such things as they give ( v. 7 ), such things as are set before you, v. 8 . Be thankful for plain food, and do not find fault, though it be not dressed according to art." It ill becomes Christ's disciples to be desirous of dainties. As he has not tied them up to the Pharisees' superstitious fasts, so he has not allowed the luxurious feasts of the Epicureans. Probably, Christ here refers to the traditions of the elders about their meat which were so many that those who observed them were extremely critical, you could hardly set a dish of meat before them, but there was some scruple or other concerning it; but Christ would not have them to regard those things, but eat what was given them, asking no question for conscience' sake.

6. They must denounce the judgments of God against those who should reject them and their message: "If you enter into a city, and they do not receive you, if there be none there disposed to hearken to your doctrine, leave them, v. 10 . If they will not give you welcome into their houses, do you give them warning in their streets." He orders them to ( ch. ix. 5 ) do as he had ordered the apostles to do: "Say to them, not with rage, or scorn, or resentment, but with compassion to their poor perishing souls, and a holy dread of the ruin which they are bringing upon themselves, Even the dust of your city, which cleaveth on us, we do wipe off against you, v. 11 . From them do not receive any kindnesses at all, be not beholden to them. It cost that prophet of the Lord dear who accepted a meal's meat with a prophet in Bethel, 1 Kings xiii. 21, 22 . Tell them that you will not carry with you the dust of their city; let them take it to themselves, for dust they are. " It shall be a witness for Christ's messengers that they had been there according to their Master's order; tender and refusal were a discharge of their trust. But it shall be a witness against the recusants that they would not give Christ's messengers any entertainment, no, not so much as water to wash their feet with, but they were forced to wipe off the dust. "But tell them plainly, and bid them be sure of it, The kingdom of God is come nigh to you. Here is a fair offer made you; if you have not the benefit of it, it is your own fault. The gospel is brought to your doors; if you shut your doors against it, your blood is upon your own head. Now that the kingdom of God is come nigh to you, if you will not come up to it, and come into it, your sin will be inexcusable, and your condemnation intolerable." Note, The fairer offers we have of grace and life by Christ, the more we shall have to answer for another day, if we slight these offers: It shall be more tolerable for Sodom than for that city, v. 12 . The Sodomites indeed rejected the warning given them by Lot; but rejecting the gospel is a more heinous crime, and will be punished accordingly in that day. He means the day of judgment ( v. 14 ), but calls it, by way of emphasis, that day, because it is the last and great day, the day when we must account for all the days of time, and have our state determined for the days of eternity.

Upon this occasion, the evangelist repeats,

(1.) The particular doom of those cities wherein most of Christ's mighty works were done, which we had, Matt. xi. 20 , &c. Chorazin, Bethsaida, and Capernaum, all bordering upon the sea of Galilee, where Christ was most conversant, are the places here mentioned. [1.] They enjoyed greater privileges. Christ's mighty works were done in them, and they were all gracious works, works of mercy. They were hereby exalted to heaven, not only dignified and honoured, but put into a fair way of being happy; they were brought as near heaven as external means could bring them. [2.] God's design in favouring them thus was to bring them to repentance and reformation of life, to sit in sackcloth and ashes, both in humiliation for the sins they had committed, and in humility and a meek subjection to God's government. [3.] Their frustrating this design, and their receiving the grace of God therein in vain. It is implied that they repented not; they were not wrought upon by all the miracles of Christ to think the better of him, or the worse of sin; they did not bring forth fruits agreeable to the advantages they enjoyed. [4.] There was reason to think, morally speaking, that, if Christ had gone to Tyre and Sidon, Gentile cities, and had preached the same doctrine to them and wrought the same miracles among them that he did in these cities of Israel, they would have repented long ago, so speedy would their repentance have been, and that in sackcloth and ashes, so deep would it have been. Now to understand the wisdom of God, in giving the means of grace to those who would not improve them, and denying them to those that would, we must wait for the great day of discovery. [5.] The doom of those who thus receive the grace of God in vain will be very fearful. They that were thus exalted, not making use of their elevation, will be thrust down to hell, thrust down with disgrace and dishonour. They will thrust in to get into heaven, in the crowd of professors, but in vain; they shall be thrust down, to their everlasting grief and disappointment, into the lowest hell, and hell will be hell indeed to them. [6.] In the day of judgment Tyre and Sidon will fare better, and it will be more tolerable for them than for these cities.

3-12. (See on Mt 10:7-16 ).

16. He that, &c.-- (See on Mt 10:40 ).