Saturday of the 3rd week of Lent

Early, or in haste. All the people will repent. (Calmet)

Cure us. God is always ready to receive penitents. (Worthington)

Third. In a short time the Lord will easily set us free. But the prophet refers more directly to the resurrection of the faithful, and of Christ, Ephesians ii. 5., and 1 Corinthians xv. 4. (Calmet) --- St. Paul mentions the third day according to the Scriptures, which nowhere else so clearly specify it. (Worthington) See St. Jerome; St. Cyrpian; Sanct.[Sanctius?] 9. --- Know. Hitherto we have been reproached with voluntary ignorance in adoring idols, chap. iv. 6. We will amend. --- His, Christ's. --- Rain. It falls only in autumn and in spring, Deuteronomy xi. 14. (Calmet)

Mercy. Hebrew chesed, (Haydock) "piety," &c., (Grotius) whence the word Assideans is derived, 1 Machabees ii. 42. The captives flattered themselves, that as soon as they began to entertain sentiments of repentance, God would relieve them. But he answers that their virtue is inconstant, and that they must suffer in proportion to their crimes.

Mouth. I have ordered my prophets to denounce death unto them, and to treat them roughly, like a piece of marble designed for a statue. Septuagint, &c., "I have slain thy prophets," &c., by Elias, Jehu, &c. The former sense is preferable. --- Thy judgments, or condemnation. (Calmet) --- Hebrew, "and thy judgments light shall go forth." (Haydock) --- Pocock labours hard, but in vain, to explain this; as all the old versions, except the Vulgate have, "my judgments as the light," &c. Hebrew letters may probably have been ill joined, (Kennicott) as Meibomius suspects they have been also, Jeremias xxiii. 33. Here umospoti caur, "my judgments as the light," &c., is exchanged for umishpatec or. This would be very easy when words were written undivided, as in ancient manuscripts. (Haydock) --- "Some transcriber upon hearing umishpatecaor, from the person dictating to him, writ umishpateca or instead of umishpate caor. (Kennicott, Diss. 1.)

Mercy: sincere piety, ver. 4. --- Sacrifice. They had offered many, chap. v. 6. (Calmet) --- "My victims are the salvation of the faithful, and the conversion of sinners." (St. Jerome) --- Knowledge, of a practical nature, which was deficient, chap iv. 6., and vi. 4. (Calmet)

1 Come, and let us return unto the Lord : for he hath torn, and he will heal us; he hath smitten, and he will bind us up. 2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. 3 Then shall we know, if we follow on to know the Lord : his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.

These may be taken either as the words of the prophet to the people, calling them to repentance, or as the words of the people to one another, exciting and encouraging one another to seek the Lord, and to humble themselves before him, in hopes of finding mercy with him. God had said, In their affliction they will seek me; now the prophet, and the good people his friends, would strike while the iron was hot, and set in with the convictions their neighbours seemed to be under. Note, Those who are disposed to turn to God themselves should do all they can to excite, and engage, and encourage others to return to him. Observe,

I. What it is they engage to do: " Come, and let us return to the Lord, v. 1 . Let us go no more to the Assyrian, nor send to king Jareb; we have had enough of that. But let us return to the Lord, return to the worship of him from our idolatries, and to our hope in him from all our confidences in the creature." Note, It is the great concern of those who have revolted from God to return to him. And those who have gone from him by consent, and in a body, drawing one another to sin, should by consent, and in a body, return to him, which will be for his glory and their mutual edification.

II. What inducements and encouragements to do this they fasten upon, to stir up one another with.

1. The experience they had had of his displeasure: "Let us return to him, for he has torn, he has smitten. We have been torn, and it was he that tore us; we have been smitten, and it was he that smote us. Therefore let us return to him, because it is for our revolts from him that he has torn and smitten us in anger, and we cannot expect that he should be reconciled to us till we return to him; and for this end he has afflicted us thus, that we might be wrought upon to return to him. His hand will be stretched out still against us if the people turn not to him that smites them, " Isa. ix. 12, 13 . Note, The consideration of the judgments of God upon us and our land, especially when they are tearing judgments, should awaken us to return to God by repentance, and prayer, and reformation.

2. The expectation they had of his favour: "He that has torn will heal us, he that has smitten will bind us up, " as the skilful surgeon with a tender hand binds up the broken bone or bleeding wound. Note, The same providence of God that afflicts his people relieves them, and the same Spirit of God that convinces the saints comforts them; that which is first a Spirit of bondage is afterwards a Spirit of adoption. This is an acknowledgement of the power of God (he can heal though we be ever so ill torn), and of his mercy (he will do it); nay, therefore he has torn that he may heal. Some think this points particularly to the return of the Jews out of Babylon, when they sought the Lord, and joined themselves to him, in the prospect of his gracious return to them in a way of mercy. Note, It will be of great use to us, both for our support under our afflictions and for our encouragement in our repentance, to keep up good thoughts of God and of his purposes and designs concerning us. Now this favour of God which they are here in expectation of is described in several instances:—

(1.) They promise themselves that their deliverance out of their troubles should be to them as life from the dead ( v. 2 ): " After two days he will revive us (that is, in a short time, in a day or two), and the third day, when it is expected that the dead body should putrefy and corrupt, and be buried out of our sight, then will he raise us up, and we shall live in his sight, we shall see his face with comfort and it shall be reviving to us. Though he forsake for a small moment, he will gather with everlasting kindness. " Note, The people of God may not only be torn and smitten, but left for dead, and may lie so a great while; but they shall not always lie so, nor shall they long lie so; God will in a little time revive them; and the assurance given them of this should engage them to return and adhere to him. But this seems to have a further reference to the resurrection of Jesus Christ; and the time limited is expressed by two days and the third day, that it may be a type and figure of Christ's rising the third day, which he is said to do according to the scriptures, according to this scripture; for all the prophets testified of the sufferings of Christ and the glory that should follow. Let us see and admire the wisdom and goodness of God, in ordering the prophet's words so that when he foretold the deliverance of the church out of her troubles he should at the same time point out our salvation by Christ, which other salvations were both figures and fruits of; and, though they might not be aware of this mystery in the words, yet now that they are fulfilled in the letter of them in the resurrection of Christ it is a confirmation to our faith that this is he that should come, and we are to look for no other. And it is every way suitable that a prophecy of Christ's rising should be thus expressed, "He will raise us up, and we shall live," for Christ rose as the first-fruits, and we revive with him, we live through him; he rose for our justification, and all believers are said to be risen with Christ. See Isa. xxvi. 19 . And it would serve for a comfort to the church then, and an assurance that God would raise them out of their low estate, for in his fulness of time he would raise his Son from the grave, who would be the life and glory of his people Israel. Note, A regard by faith to a rising Christ is a great support to a suffering Christian, and gives abundant encouragement to a repenting returning sinner; for he has said, Because I live, you shall live also.

(2.) That then they shall improve in the knowledge of God ( v. 3 ): Then shall we know, if we follow on to know, the Lord. Then, when God returns in mercy to his people and designs favour for them, he will, as a pledge and fruit of his favour, give them more of the knowledge of himself; the earth shall be full of that knowledge, Isa. xi. 9 . Knowledge shall be increased, Dan. xii. 4 . All shall know God, Jer. xxxi. 34 . We shall know, we shall follow to know, the Lord, (so the words are); and it may be taken as the fruit of Christ's resurrection, and the life we live in God's sight by him, that we shall have not only greater means of knowledge, but grace to improve in knowledge by those means. Note, When God designs mercy for a people he gives them a heart to know him, Jer. xxiv. 7 . Those that have risen with Christ have the spirit of wisdom and revelation given them. And if we understand our living in his sight, as the Chaldee paraphrast does, of the day of the resurrection of the dead, it fitly follows, We shall know, we shall follow to know, the Lord; for in that day we shall see him be perfected, and yet be eternally increasing. Or, taking it as we read it, If we follow on to know, we have here, [1.] A precious blessing promised: Then shall we know, shall know the Lord, then when we return to God; those that come to God shall be brought into an acquaintance with him. When we are designed to live in his sight, then he gives us to know him; for this is life eternal to know God, John xvii. 3 . [2.] The way and means of obtaining this blessing. We must follow on to know him. We must value and esteem the knowledge of God as the best knowledge, we must cry after it, and dig for it ( Prov. ii. 3, 4 ), must seek and intermeddle with all wisdom ( Prov. xviii. 1 ), and must proceed in our enquiries after this knowledge and our endeavours to improve in it. And, if we do the prescribed duty, we have reason to expect the promised mercy, that we shall know more and more of God, and be at last perfect in this knowledge.

4 O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away. 5 Therefore have I hewed them by the prophets; I have slain them by the words of my mouth: and thy judgments are as the light that goeth forth. 6 For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings. 7 But they like men have transgressed the covenant: there have they dealt treacherously against me. 8 Gilead is a city of them that work iniquity, and is polluted with blood. 9 And as troops of robbers wait for a man, so the company of priests murder in the way by consent: for they commit lewdness. 10 I have seen a horrible thing in the house of Israel: there is the whoredom of Ephraim, Israel is defiled. 11 Also, O Judah, he hath set a harvest for thee, when I returned the captivity of my people.

Two things, two evil things, both Judah and Ephraim are here charged with, and justly accused of:—

I. That they were not firm to their own convictions, but were unsteady, unstable as water, v. 4, 5 . O Ephraim! what shall I do unto thee? O Judah! what shall I do unto thee? This is a strange expression. Can Infinite Wisdom be at a loss what to do? Can it be nonplussed, or put upon taking new measures? By no means; but God speaks after the manner of men, to show how absurd and unreasonable they were, and how just his proceedings against them were. Let them not complain of him as harsh and severe in tearing them, and smiting them, as he has done; for what else should he do? What other course could he take with them? God had tried various methods with them ( What could have been done more to his vineyard than he had done? Isa. v. 4 ), and very loth he was to let things go to extremity; he reasons with himself (as ch. xi. 9 ), How shall I give thee up, Ephraim? God would have done them good, but they were not qualified for it: " What shall I do unto thee? What else can I do but cast thee off, when I cannot in honour save thee?" Note, God never destroys sinners till he sees there is no other way with them. See here, 1. What their conduct was towards God: Their goodness, or kindness, was as the morning cloud. Some understand it of their kindness to themselves and their own souls, in their repentance; it is indeed mercy to ourselves to repent of our sins, but they soon retracted that kindness to themselves, undid it again, and wronged their own souls as much as ever. But it is rather to be taken for their piety and religion; what good appeared in them sometimes, it soon vanished and disappeared again, as the morning cloud and the early dew. Such was the goodness of Israel in Jehu's time, and of Judah in Hezekiah's and Josiah's time; it was soon gone. In time of drought the morning-cloud promises rain, and the early dew is some present refreshment to the earth; but the cloud is dispersed (and hypocrites are compared to clouds without water, Jude 12 ) and the dew does not soak into the ground, but is drawn back again into the air, and the earth is parched still. What shall he do with them? Shall he accept their goodness? No, for it passes away; and factum non dicitur quod non perseverat—that which does not continue can scarcely be said to be done. Note, That goodness will never be either pleasing to God or profitable to ourselves which is as the morning cloud and the early dew. When men promise fair and do not perform, when they begin well in religion and do not hold on, when they leave their first love and their first works, or, though they do not quite cast off religion, are yet unsteady, uneven, and inconstant in it, then is their goodness as the morning cloud and the early dew. 2. What course God had taken with them ( v. 5 ): " Therefore, because they were so rough and ill-shapen, I have hewn them by the prophets, as timber or stone is hewn for use; I have slain them by the words of my mouth. " What the prophets did was done by the word of God in their mouths, which never returned void. By it they thought themselves slain, were ready to say that the prophets killed them, or cut them to the heart when they dealt faithfully with them. (1.) The prophets hewed them by convictions of sin, endeavouring to cut off their transgressions from them. They were uneven in religion ( v. 4 ), therefore God hewed them. The hearts of sinners are not only as stone, but as rough stone, which requires a great deal of pains to bring it into shape, or as knotty timber, that is not squared without a great deal of difficulty; ministers' work is to hew them, and God by the minister hews them, for with the froward will he show himself froward. And there are those whom ministers must rebuke sharply; every word should cut, and though the chips fly in the face of the workman, though the reproved fly in the face of the reprover and reckon him an enemy because he tells the truth, yet he goes on with his work. (2.) They slew them by the denunciations of wrath, foretelling that they should be slain, as Ezekiel is said to destroy the city when he prophesied of the destruction of it, Ezek. xliii. 3 . And God accomplished that which was foretold: " I have slain them by my judgments, according to the words of my mouth." Note, The word of God will be the death either of the sin or of the sinner, a savour either of life unto life or of death unto death. Some read it, " I have hewn the prophets, and slain them by the words of my mouth, that is, I have employed them in laborious service for the people's good, which has wasted their strength; they have spent themselves, and hews away all their spirits, in their work, and in hazardous service, which has cost many of them their lives." Note, Ministers are the tools which God makes use of in working upon people; and, though with many they labour in vain, yet God will reckon for the wearing out of his tools. (3.) God was hereby justified in the severest proceedings against them afterwards. His prophets had taken a great deal of pains with them, had admonished them of their sin and warned them of their danger, but the means used had not the desired effect; some good impressions perhaps were made for the present, but they wore off, and passed away as the morning cloud, and now they cannot charge God with severity if he bring upon them the miseries threatened. The prophet turns to him and acknowledges, Thy judgments are as the light that goes forth, evidently just and righteous. Note, Though sinners be not reclaimed by the pains that ministers take with them, yet thereby God will be justified when he speaks and clear when he judges. See Matt. xi. 17-19 .

II. That they were not faithful to God's covenant with them, v. 6, 7 . Here observe,

1. What the covenant was that God made with them, and upon what terms they should obtain his favour and be accepted of him ( v. 6 ): I desired mercy and not sacrifice (that is, rather than sacrifice), and insisted upon the knowledge of God more than upon burnt-offerings. Mercy here is the same word which in v. 4 is rendered goodness—chesed—piety, sanctity; it is put for all practical religion; it is the same with charity in the New Testament, the reigning love of God and our neighbour, and this accompanied with and flowing from the knowledge of God, as he has revealed himself in his word, a firm belief that he is, and is the rewarder of those that diligently seek him, a good affection to divine things guided by a good judgment, which cannot but produce a very good conversation; this is that which God by his covenant requires, and not sacrifice and offering. This is fully explained, Jer. vii. 22, 23 . I spoke not to your fathers concerning burnt-offerings (that was the smallest of the matters I spoke to them of, and on which the least stress was laid), but this I said, Obey my voice, Mic. vi. 6-8 . To love God and our neighbour is better than all burnt offering and sacrifice, Mark xii. 33 ; Ps. li. 16, 17 . Not but that sacrifice and offering were required, and to be paid, and had their use, and, when they were accompanied with mercy and the knowledge of God, were acceptable to him, but, without them, God regarded them not, he despised them, Isa. i. 10, 11 . Perhaps this is mentioned here to show a difference between the God whom they deserted and the gods whom they went over to. The true God aimed at nothing but that they should be good men, and live good lives for their own good, and the ceremony of honouring him with sacrifices was one of the smallest matters of his law; whereas the false gods required that only; let their priests and altars be regaled with sacrifices and offerings, and the people might live as they listed. What fools were those then that left a God who aimed at giving his worshippers a new nature, for gods who aimed at nothing but making themselves a new name! It is mentioned likewise to show that God's controversy with them was not for the omission of sacrifices ( I will not reprove thee for them, Ps. l. 8 ), but because there was no justice, nor mercy, nor knowledge of God, among them ( ch. iv. 1 ), and to teach us all that the power of godliness is the main thing God looks at and requires, and without it the form of godliness is of no avail. Serious piety in the heart and life is the one thing needful, and, separate from that, the performances of devotion, though ever so plausible, ever so costly, are of no account. Our Saviour quotes this to show that moral duties are to be preferred before rituals whenever they come in competition, and to justify himself in eating with publicans and sinners, because it was in mercy to the souls of men, and in healing on the sabbath day, because it was in mercy to the bodies of men, to which the ceremony of singularity in eating and the sabbath-rest must give way, Matt. ix. 13 ; xii. 7 .

2. How little they had regarded this covenant, though it was so well ordered in all things, though they, and not God, would be the gainers by it. See here what came of it.

(1.) In general, they broke with God, and proved unfaithful; there were good things committed to them to keep, the jewels of mercy and piety, and the knowledge of God, in the cabinet of sacrifice and burnt-offering, but they betrayed their trust, kept the cabinet, but pawned the jewels for the gratification of a base lust, and this is that for which God has justly a quarrel with them ( v. 7 ): They, like men, have transgressed the covenant, that covenant which God made with them; they have broken the conditions of it, and so forfeited the benefit of it. By casting off mercy and the knowledge of God, and other instances of disobedience, [1.] They had contracted the guilt of perjury and covenant-breaking; they were like men that transgress a covenant by which they had solemnly bound themselves, which is a thing that all the world cries out shame on; men that have done so deserve not again to be valued, or trusted, or dealt with. " There, in that thing, they have dealt treacherously against me; they have been perfidious, base, and false children, in whom is no faith, though I depended upon their being children that would not lie. " [2.] In this they had but acted like themselves, like men, who are generally false and fickle, and in whose nature (their corrupt nature) it is to deal treacherously; all men are liars, and they are like the rest of that degenerate race, all gone aside, Ps. xiv. 2, 3 . They have transgressed the covenant like men (like the Gentiles that transgressed the covenant of nature), like mean men (the word here used is sometimes put for men of low degree ); they have dealt deceitfully, like base men that have no sense of honour. [3.] Herein they trod in the steps of our first parents: They, like Adam, have transgressed the covenant (so it might very well be read); as he transgressed the covenant of innocency, so they transgressed the covenant of grace, so treacherously, so foolishly; there in paradise he violated his engagements to God, and there in Canaan, another paradise, they violated their engagements. And by their treacherous dealing they, like Adam, have ruined themselves and theirs. Note, Sin is so much the worse the more there is in it of the similitude of Adam's transgression, Rom. v. 14 . [4.] Low thoughts of God and of his authority and favour were at the bottom of all this; for so some read it: They have transgressed the covenant, as of a man, as if it had been but the covenant of a man, that stood upon even ground with them, as if the commands of the covenant were but like those of a man like themselves, and the kindness conveyed by it no more valuable than that of a man. There is something sacred and binding in a man's covenant (as the apostle shows, Gal. iii. 15 ), but much more in the covenant of God, which yet they made small account of; and there in that covenant they dealt treacherously, promised fair, but performed nothing. Dealing treacherously with God is here called dealing treacherously against him, for it is both an affront and an opposition. Deserters are traitors, and will be so treated; the revolting heart is a rebellious heart.

(2.) Some particular instances of their treachery are here given: There they dealt treacherously, that is, in the places hereafter named [1.] Look on the other side Jordan, to the country which lay most exposed to the insults of the neighbouring nations, and where therefore the people were concerned to keep themselves under the divine protection, and yet there you will find the most daring provocations of the divine Majesty, v. 8 . Gilead, which lay in the lot of Gad and the half tribe of Manasseh, was a city of the workers of iniquity. Wickedness was the trade that was driven there; the country was called Gilead, but it was all called a city, because they were all as it were incorporated in one society of rebels against God. Or (as most think) Ramoth Gilead is the city here meant, one of the three cities of refuge on the other side Jordan, and a Levites' city; the inhabitants of it, though of the sacred tribe, were workers of iniquity, contrived it, and practised it. Note, It is bad indeed when a Levites' city is a city of those that work iniquity, when those that are to preach good doctrine live bad lives. Particularly it is polluted with blood, as if that were a sin which the wicked Levites were in a special manner guilty of. In popish countries the clergy are observed to be the most bloody persecutors. Or, as it was a city of refuge, by abusing the power it had to judge of murders it became polluted with blood. They would, for a bribe, protect those that were guilty of wilful murder, whom they ought to have put to death, and would deliver those to the avenger of blood who were guilty but of chance-medley, if they were poor and had nothing to give them; and both these ways they were polluted with blood. Note, Blood defiles the land where it is shed, and where no inquisition is made or no vengeance taken for it. See how the best institutions, that are ever so well designed to keep the balance even between justice and mercy, are capable of being abused and perverted to the manifest prejudice and violation of both. [2.] Look among those whose business it was to minister in holy things, and they were as bad as the worst and as vile as the vilest ( v. 9 ): The company of priests are so, not here and there one that is the scandal of his order, but the whole order and body of them, the priests go all one way by consent, with one shoulder (as the word is), one and all; and they make one another worse, more daring, and fierce, and impudent, in sin, more crafty and more cruel. A company of priests will say and do that in conspiracy which none of them would dare to say or do singly. The companies of priests were as troops of robbers, as banditti, or gangs of highwaymen, that cut men's throats to get their money. First, They were cruel and blood-thirsty. They murder those that they have a pique against, or that stand in their way; nothing less will satisfy them. Secondly, They were cunning. They laid wait for men, that they might have a fair opportunity to compass their mischievous malicious designs; thus the company of priests laid wait for Christ to take him, saying, Not on the feast-day. Thirdly, They were concurring as one man: They murder in the way; in the highway, where travellers should be safe, there they murder by consent, aiding and abetting one another in it. See how unanimous wicked people are in doing mischief; and should not good people be so then in doing good? They murder in the way to Shechem (so the margin reads it, as a proper name) such as were going to Jerusalem (for that way Shechem lay) to worship. Or in the way to Shechem (some think) means in the same manner that their father Levi, with Simeon his brother, murdered the Shechemites ( Gen. xxxiv. ), by fraud and deceit; and some understand it of their destroying the souls of men by drawing them to sin. Fourthly, They did it with contrivance: They commit lewdness; the word signifies such wickedness as is committed with deliberation, and of malice prepense, as we say. The more there is of device and design in sin the worse it is. [3.] Look into the body of the people, take a view of the whole house of Israel, and they are all alike ( v. 10 ): I have seen a horrible thing in the house of Israel, and, though it be ever so artfully managed, God discovers it, and will discover it to them; and who can deny that which God himself says that he has seen? There is the whoredom of Ephraim, both corporal and spiritual whoredom; there it is too plain to be denied. Note, The sin of sinners, especially sinners of the house of Israel, has enough in it to make them tremble, for it is a horrible thing, it is amazing, and it is threatening, enough to make them blush, for Israel is thereby defiled and rendered odious in the sight of God. [4.] Look into Judah, and you find them sharing with Israel ( v. 11 ): Also, O Judah! he has set a harvest for thee; thou must be reckoned with as well as Ephraim; thou art ripe for destruction too, and the time, even the set time, of thy destruction is hastening on, when thou that hast ploughed iniquity, and sown wickedness, shalt reap the same. The general judgment is compared to a harvest ( Matt. xiii. 39 ), so are particular judgments, Joel iii. 13 ; Rev. xiv. 15 . I have appointed a time to call thee to account, even when I returned the captivity of my people, that is, when those captives of Judah which were taken by the men of Israel were restored, in obedience to the command of God sent them by Oded the prophet, 2 Chron. xxviii. 8-15 . When God spared them that time he set them a harvest, that is, he designed to reckon with them another time for all together. Note, Preservations from present judgments, if a good use be not made of them, are but reservations for greater judgments.

At Ho 6:4 a new discourse, complaining of them, begins; for Ho 6:1-3 evidently belong to Ho 5:15 , and form the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion. Ho 6:8 perhaps refers to the murder of Pekahiah; the discourse cannot be later than Pekah's reign, for it was under it that Gilead was carried into captivity ( 2Ki 15:29 ).

1. let us return-- in order that God who has "returned to His place" may return to us ( Ho 5:15 ).

torn, and ... heal-- ( De 32:39 ; Jr 30:17 ). They ascribe their punishment not to fortune, or man, but to God, and acknowledge that none (not the Assyrian, as they once vainly thought, Ho 5:13 ) but God can heal their wound. They are at the same time persuaded of the mercy of God, which persuasion is the starting-point of true repentance, and without which men would not seek, but hate and flee from God. Though our wound be severe, it is not past hope of recovery; there is room for grace, and a hope of pardon. He hath smitten us, but not so badly that He cannot heal us ( Psa 130:4 ).

2. Primarily, in type, Israel's national revival, in a short period ("two or three" being used to denote a few days, Is 17:6 ; Lu 13:32 , 33 ); antitypically the language is so framed as to refer in its full accuracy only to Messiah, the ideal Israel ( Is 49:3 ; compare Mt 2:15 , with Ho 11:1 ), raised on the third day ( Joh 2:19 ; 1Co 15:4 ; compare Is 53:10 ). "He shall prolong His days." Compare the similar use of Israel's political resurrection as the type of the general resurrection of which "Christ is the first-fruits" ( Is 26:19 ; Eze 37:1-14 ; Da 12:2 ).

live in his sight-- enjoy His favour and the light of His countenance shining on us, as of old; in contrast to Ho 5:6 , 15 , "Withdrawn Himself from them."

3. know, if we follow on to know the Lord-- The result of His recovered favor ( Ho 6:2 ) will be onward growth in saving knowledge of God, as the result of perseverance in following after Him ( Psa 63:8 ; Is 54:13 ). "Then" implies the consequence of the revival in Ho 6:2 . The "if" is not so much conditional, as expressive of the means which God's grace will sanctify to the full enlightenment of Israel in the knowledge of Him. As want of "knowledge of God" has been the source of all evils ( Ho 4:1 ; 5:4 ), so the knowledge of Him will bring with it all blessings; yea, it is "life" ( Joh 17:3 ). This knowledge is practice, not mere theory ( Jr 22:15 , 16 ). Theology is life, not science; realities, not words. This onward progress is illustrated by the light of "morning" increasing more and more "unto the perfect day" ( Pr 4:18 ).

prepared-- "is sure," literally, "fixed," ordered in His everlasting purposes of love to His covenant-people. Compare "prepared of God" ( Ge 41:32 , Margin; Re 12:6 ). Jehovah shall surely come to the relief of His people after their dark night of calamity.

as the morning-- ( 2Sa 23:4 ).

as the rain ... latter ... former-- ( Job 29:23 ; Joe 2:23 ). First, "the rain" generally is mentioned; then the two rains ( De 11:14 ) which caused the fertility of Palestine, and the absence of which was accounted the greatest calamity: "the latter rain" which falls in the latter half of February, and during March and April, just before the harvest whence it takes its name, from a root meaning "to gather"; and "the former rain," literally, "the darting rain," from the middle of October to the middle of December. As the rain fertilizes the otherwise barren land, so God's favor will restore Israel long nationally lifeless.

4. what shall I do unto thee-- to bring thee back to piety. What more could be done that I have not done, both in mercies and chastenings ( Is 5:4 )? At this verse a new discourse begins, resuming the threats ( Ho 5:14 ). See opening remarks on this chapter.

goodness-- godliness.

morning cloud-- soon dispersed by the sun ( Ho 13:3 ). There is a tacit contrast here to the promise of God's grace to Israel hereafter, in Ho 6:3 . His going forth is "as the morning," shining more and more unto the perfect day; your goodness is "as a morning cloud," soon vanishing. His coming to His people is "as the (fertilizing) latter and former rains"; your coming to Him "as the early dew goeth away."

5. I hewed them by the prophets-- that is, I announced by the prophets that they should be hewn asunder, like trees of the forest. God identifies His act with that of His prophets; the word being His instrument for executing His will ( Jr 1:10 ; Eze 43:3 ).

by ... words of my mouth-- ( Is 11:4 ; Jr 23:29 ; He 4:12 ).

thy judgments-- the judgments which I will inflict on thee, Ephraim and Judah ( Ho 6:4 ). So "thy judgments," that is, those inflicted on thee ( Zep 3:15 ).

are as the light, &c.-- like the light, palpable to the eyes of all, as coming from God, the punisher of sin. Henderson translates, "lightning" (compare Margin, Job 37:3 , 15 ).

6. mercy-- put for piety in general, of which mercy or charity is a branch.

not sacrifice-- that is, "rather than sacrifice." So "not" is merely comparative ( Ex 16:8 ; Joe 2:13 ; Joh 6:27 ; 1Ti 2:14 ). As God Himself instituted sacrifices, it cannot mean that He desired them not absolutely, but that even in the Old Testament, He valued moral obedience as the only end for which positive ordinances, such as sacrifices, were instituted--as of more importance than a mere external ritual obedience ( 1Sa 15:22 ; Psa 50:8 , 9 ; 51:16 ; Is 1:11 , 12 ; Mi 6:6-8 ; Mt 9:13 ; 12:7 ).

knowledge of God-- experimental and practical, not merely theoretical ( Ho 6:3 ; Jr 22:16 ; 1Jo 2:3 , 4 ). "Mercy" refers to the second table of the law, our duty to our fellow man; "the knowledge of God" to the first table, our duty to God, including inward spiritual worship. The second table is put first, not as superior in dignity, for it is secondary, but in the order of our understanding.

1. Neither must this multitude's throng be defrauded, nor their infirmity burthened. Silence we ask, and quiet, in order that our voice, after yesterday's labour, be able with some little vigour to last out. It must be believed, that your love hath met together in greater numbers to-day for nothing else, but that ye may pray for those whom an alien and perverse inclination doth keep away. For we are speaking neither of heathens nor of Jews, but of Christians: nor of those that are yet Catechumens, but of many that are even baptized, from the Laver of whom ye do no wise differ, and yet to their heart ye are unlike. For to-day how many brethren of ours we think of, and deplore their going unto vanities and lying insanities, to the neglect of that to which they have been called. Who, if in the very circus from any cause they chance to be startled, do immediately cross themselves, and stand bearing It on the forehead, in the very place, from whence they had withdrawn, if they had borne It in heart. God's mercy must be implored, that He may give understanding for condemning these things, inclination to flee them, and mercy to forgive. Opportunately, then, of Penitence a Psalm to-day has been chanted. Speak we even with the absent: there will be to them for our voice your memory. Neglect not the wounded and feeble, but that ye may more easily make whole, whole ye ought to abide. Correct by reproving, comfort by addressing, set an example by living well, He will be with them that hath been with you. For now that ye have overpassed these dangers, the fountain of God's mercy is not closed. Where ye have come they will come; where ye have passed they will pass. A grievous thing it is indeed, and exceeding perilous, nay ruinous, and for certain a deadly thing, that witting they sin. For in one way to these vanities doth he run that despiseth the voice of Christ; in another way, he that knoweth from what he is fleeing. But that not even of such men we ought to despair, this Psalm doth show.

2. For there is written over it the title thereof, "A Psalm of David himself, when there came to him Nathan the prophet, when he went in unto Bersabee." Bersabee was a woman, wife of another. With grief indeed we speak, and with trembling; but yet God would not have to be hushed what He hath willed to be written. I will say then not what I will, but what I am obliged; I will say not as one exhorting to imitation, but as one instructing you to fear. Captivated with this woman's beauty, the wife of another, the king and prophet David, from whose seed according to the flesh the Lord was to come, committed adultery with her. This thing in this Psalm is not read, but in the title thereof it appeareth; but in the book of Kings it is more fully read. Both Scriptures are canonical, to both without any doubt by Christians credit must be given. The sin was committed, and was written down. Moreover her husband in war he caused to be killed: and after this deed there was sent to him Nathan the prophet; sent by the Lord, to reprove him for so great an outrage.

3. What men should beware of, we have said; but what if they shall have fallen they should imitate, let us hear. For many men will to fall with David, and will not to rise with David. Not then for falling is the example set forth, but if thou shalt have fallen for rising again. Take heed lest thou fall. Not the delight of the younger be the lapse of the elder, but be the fall of the elder the dread of the younger. For this it was set forth, for this was written, for this in the Church often read and chanted: let them hear that have not fallen, lest they fall; let them hear that have fallen, that they may rise. So great a man's sin is not hushed, is proclaimed in the Church. There men hear that are ill hearers, and seek for themselves countenance for sinning: they look out for means whereby they may defend what they have made ready to commit, not how they may beware of what they have not committed, and they say to themselves, If David, why not I too? Thence that soul is more unrighteous, which, forasmuch as it hath done it because David did, therefore hath done worse than David. I will say this very thing, if I shall be able, more plainly. David had set forth to himself none for a precedent as thou hast: he had fallen by lapse of concupiscence, not by the countenance of holiness: thou dost set before thine eyes as it were a holy man, in order that thou mayest sin: thou dost not copy his holiness, but dost copy his fall. Thou dost love that in David, which in himself David hated: thou makest thee ready to sin, thou inclinest to sin: in order that thou mayest sin thou consultest the book of God: the Scriptures of God for this thou hearest, that thou mayest do what displeaseth God. This did not David; he was reproved by a Prophet, he stumbled not over a Prophet. But others hearing to their health, by the fall of a strong man measure their weakness: and desiring to avoid what God condemneth, from careless looking do restrain their eyes. Them they fix not upon the beauty of another's flesh, nor make themselves careless with perverse simpleness; they say not, "With good intent I have observed, of kindness I have observed, of charity I have long looked." For they set before themselves the fall of David, and they see that this great man for this purpose hath fallen, in order that little men may not be willing to look on that whereby they may fall. For they restrain their eyes from wantonness, not readily do they join themselves in company, they do not mingle with strange women, they raise not complying eyes to strange balconies, to strange terraces. For from afar David saw her with whom he was captivated. Woman afar, lust near. What he saw was elsewhere, in himself that whereby he fell. This weakness of the flesh must be therefore minded, the words of the Apostle recollected, "Let not sin therefore reign in your mortal body." He hath not said, let there not be; but, "let there not reign." There is sin in thee, when thou takest pleasure; there reigneth, if thou shalt have consented. Carnal pleasure, especially if proceeding unto unlawful and strange objects, is to be bridled, not let loose: by government to be tamed, not to be set up for government. Look and be without care, if thou hast nothing whereby thou mayest be moved. But thou makest answer, "I contain with strong resolution." Art thou any wise stronger than David?

4. He admonisheth, moreover, by such an example, that no one ought to lift himself up in prosperous circumstances. For many fear adverse circumstances, fear not prosperous circumstances. Prosperity is more perilous to soul than adversity to body. First, prosperity doth corrupt, in order that adversity may find something to break. My brethren, stricter watch must be kept against felicity. Wherefore, see ye after what manner the saying of God amid our own felicity doth take from us security: "Serve ye," He saith, "the Lord in fear, and exult unto Him with trembling." In exultation, in order that we may render thanks; in trembling, lest we fall. This sin did not David, when he was suffering Saul for persecutor. When holy David was suffering Saul his enemy, when he was being vexed by his persecutions, when he was fleeing through divers places, in order that he might not fall into his hands, he lusted not for her that was another's, he slew not husband after committing adultery with wife. He was in the infirmity of his tribulation so much the more intimate with God as he seemed more miserable. Something useful is tribulation; useful the surgeon's lancet rather than the devil's temptation. He became secure when his enemies were overthrown, pressure was removed, swelling grew out. This example therefore doth avail to this end, that we should fear felicity. "Tribulation," he saith, "and grief I found, and on the name of the Lord I called."

5. But it was done; I would say these words to those that have not done the like, in order that they should watch to keep their uncorruptness, and that while they take heed how a great one has fallen, they that be small should fear. But if any that hath already fallen heareth these words, and that hath in his conscience any evil thing; to the words of this Psalm let him advert; let him heed the greatness of the wound, but not despair of the majesty of the Physician. Sin with despair is certain death. Let no one therefore say, If already any evil thing I have done, already I am to be condemned: God pardoneth not such evil things, why add I not sins to sins? I will enjoy this word in pleasure, in wantonness, in wicked cupidity: now hope of amendment having been lost, let me have even what I see, if I cannot have what I believe. This Psalm then, while it maketh heedful those that have not believed, so doth not will them that have fallen to be despaired of. Whoever thou art that hast sinned, and hesitatest to exercise penitence for thy sin, despairing of thy salvation, hear David groaning. To thee Nathan the prophet hath not been sent, David himself hath been sent to thee. Hear him crying, and with him cry: hear him groaning, and with him groan; hear him weeping, and mingle tears; hear him amended, and with him rejoice. If from thee sin could not be excluded, be not hope of pardon excluded. There was sent to that man Nathan the prophet, observe the king's humility. He rejected not the words of him giving admonition, he said not, Darest thou speak to me, a king? An exalted king heard a prophet, let His humble people hear Christ.

6. Hear therefore these words, and say thou with him: "Have pity upon me, O God, after Thy great mercy"

(ver. 1). He that imploreth great mercy, confesseth great misery. Let them seek a little mercy of Thee, that have sinned in ignorance: "Have pity," he saith, "upon me, after Thy great mercy." Relieve a deep wound after Thy great healing. Deep is what I have, but in the Almighty I take refuge. Of my own so deadly wound I should despair, unless I could find so great a Physician. "Have pity upon me, O God, after Thy great mercy: and after the multitude of Thy pities, blot out my iniquity." What he saith, "Blot out my iniquity," is this, "Have pity upon me, O God." And what he saith, "After the multitude of Thy pities," is this, "After Thy great mercy." Because great is the mercy, many are the mercies; and of Thy great mercy, many are Thy pitying. Thou dost regard mockers to amend them, dost regard ignorant men to teach them, dost regard men confessing to pardon. Did he this in ignorance? A certain man had done some, aye many evil things he had done; "Mercy," he saith, "I obtained, because ignorant I did it in unbelief." This David could not say, "Ignorant I did it." For he was not ignorant how very evil a thing was the touching of another's wife, and how very evil a thing was the killing of the husband, who knew not of it, and was not even angered. They obtain therefore the mercy of the Lord that have in ignorance done it; and they that have knowing done it, obtain not any mercy it may chance, but "great mercy."

7. "More and more wash me from mine unrighteousness"

(ver. 2). What is, "More and more wash"? One much stained. More and more wash the sins of one knowing. Thou that hast washed off the sins of one ignorant. Not even thus is it to be despaired of Thy mercy. "And from my delinquency purge Thou me." According to the manner in which He is physician, offer a recompense. He is God, offer sacrifice. What wilt thou give that thou mayest be purged? For see upon whom thou callest; upon a Just One thou callest. He hateth sins, if He is just; He taketh vengeance upon sins, if He is just; thou wilt not be able to take away from the Lord God His justice: entreat mercy, but observe the justice: there is mercy to pardon the sinner, there is justice to punish the sin. What then? Thou askest mercy; shall sin unpunished abide? Let David answer, let those that have fallen answer, answer with David, and say, No, Lord, no sin of mine shall be unpunished; I know the justice of Him whose mercy I ask: it shall not be unpunished, but for this reason I will not that Thou punish me, because I punish my sin: for this reason I beg that Thou pardon, because I acknowledge.

8. "For mine iniquity I acknowledge, and my delinquency is before me ever"

(ver. 16). David was living at that time when sacrifices of victim animals were offered to God, and he saw these times that were to be. Do we not perceive ourselves in these words? Those sacrifices were figurative, foretelling the One Saving Sacrifice. Not even we have been left without a Sacrifice to offer to God. For hear what he saith, having a concern for his sin, and wishing the evil thing which he hath done to be forgiven him: "If Thou hadst willed," he saith, "sacrifice, I would have given it surely. With holocausts Thou wilt not be delighted." Nothing shall we therefore offer? So shall we come to God? And whence shall we propitiate Him? Offer; certainly in thyself thou hast what thou mayest offer. Do not from without fetch frankincense, but say, "In me are, O God, Thy vows, which I will render of praise to Thee." Do not from without seek cattle to slay, thou hast in thyself what thou mayest kill. "Sacrifice to God is a spirit troubled, a heart contrite and humbled God despiseth not"

(ver. 17). Utterly he despiseth bull, he-goat, ram: now is not the time that these should be offered. They were offered when they indicated something, when they promised something; when the things promised come, the promises are taken away. "A heart contrite and humbled God despiseth not." Ye know that God is high: if thou shalt have made thyself high, He will be from thee; if thou shalt have humbled thyself, He will draw near to thee.

22. See who this is: David as one man was seeming to implore; see ye here our image and the type of the Church.

"Deal kindly, O Lord, in Thy good will with Sion"

(ver. 18). With this Sion deal kindly. What is Sion? A city holy. What is a city holy? That which cannot be hidden, being upon a mountain established. Sion in prospect, because it hath prospect of something which it hopeth for. For Sion is interpreted "prospect," and Jerusalem, "vision of peace." Ye perceive then yourselves to be in Sion and in Jerusalem, if being sure ye look for hope that is to be, and if ye have peace with God. "And be the walls of Jerusalem builded." "Deal kindly, O Lord, in Thy good will with Sion, and be the walls of Jerusalem builded." For not to herself let Sion ascribe her merits: do Thou with her deal kindly, "Be the walls of Jerusalem builded:" be the battlements of our immortality laid, in faith and hope and charity.

23. "Then Thou shalt accept the sacrifice of righteousness"

(ver. 19). But now sacrifice for iniquity, to wit, a spirit troubled, and a heart humbled; then the sacrifice of righteousness, praises alone. For, "Blessed they that dwell in Thy house, for ever and ever they shall praise Thee:" for this is the sacrifice of righteousness. "Oblations and holocausts." What are "holocausts"? A whole victim by fire consumed. When a whole beast was laid upon the altar with fire to be consumed, it was called a holocaust. May divine fire take us up whole, and that fervour catch us whole. What fervour? "Neither is there that hideth himself from the heat thereof." What fervour? That whereof speaketh the Apostle: "In spirit fervent." Be not merely our soul taken up by that divine fire of wisdom, but also our body; that it may earn their immortality; so be it lifted up for a holocaust, that death be swallowed into victory. "Oblations and holocausts." "Then shall they lay upon thine altar calves." Whence "calves"? What shall He therein choose? Will it be the innocence of the new age, or necks freed from the yoke of the law?...

Thy great mercy. Such is the purport of the Hebrew chasdec, though (Haydock) the Chaldean and Syriac omit great. My sin requires the deepest compunction. I must strive to repair the scandal I have given. (Calmet) --- Mercies. I stand in need of many sorts, mitigation of punishment, true sorrow and perseverance, and that I may make some amends for my bad example, &c. (Worthington)

Yet more, by baptism. (Eusebius; St. Ambrose, apol.) --- The true penitent never ceases to deplore his sins, like David, St. Peter, and St. Paul, Ecclesiasticus v. 5. The psalmist prays, that all the remains of sin may be obliterated, John xiii. 10. (Worthington)

Sacrifice. If my crime were of such a nature as the be expiated by certain victims, I would surely have offered them: but my heart has offended , and must do penance. (Calmet) --- The legal victims were not of themselves sufficient to remit sin. (Menochius) --- Contrition was necessary, Isaias lxvi. 2., and Ezechiel vi. 9. (Berthier) --- The Scripture often prefers internal, before outward sacrifices. This of the heart must precede those of justice, and of praise. (Worthington) --- The heart must be broken, to make place for love. Compunction is thrice urged. The two first terms in Hebrew are the same, "contrite," (Haydock) broken, or disconcerted. Greek: Kateklasthe philon etor. (Homer, Odyssey) (Menochius) --- The captives might adopt this prayer, Daniel iii. 39. (Calmet) --- External sacrifices are commended in the next verse, as they are good, (Haydock) being instituted by God. (Menochius)

Deal. These two verses have no necessary connexion with the preceding: they may have been added by some prophet at Babylon, (Calmet) or David foresaw the destruction of the city by the Chaldeans. (St. Chrysostom) --- He might fear that his sin would draw ruin on the capital, as a much less offence did, and as in all ages, the sins of the rulers have fallen on their subjects, 2 Kings xxiv. (Haydock) --- Though the place was not destitute of fortifications, (Calmet) he might pray that they might be completed, (Berthier) as they were by Solomon, who built the temple and various walls, so that David might very will add this conclusion, (3 Kings iii. 1., and ix. 15.; Haydock) alluding to the sacrifices which should be offered in the future temple. (Berthier) --- He insinuates, that his pardon may prove beneficial to his people, and sues for it to be granted for their sakes. (Menochius)

Justice; works of piety, (Psalm iv. 6.) or victims vowed or prescribed by the law; the same which are afterwards styled holocausts (Calmet) by two different terms, hola and calil. (Haydock) --- The latter includes fruits, &c. (Calmet) --- While we are in sin, our good works are less acceptable. (Menochius)

1 Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. 2 Wash me throughly from mine iniquity, and cleanse me from my sin. 3 For I acknowledge my transgressions: and my sin is ever before me. 4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. 5 Behold, I was shapen in iniquity; and in sin did my mother conceive me. 6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.

The title has reference to a very sad story, that of David's fall. But, though he fell, he was not utterly cast down, for God graciously upheld him and raised him up. 1. The sin which, in this psalm, he laments, was the folly and wickedness he committed with his neighbour's wife, a sin not to be spoken of, nor thought of, without detestation. His debauching of Bathsheba was the inlet to all the other sins that followed; it was as the letting forth of water. This sin of David's is recorded for warning to all, that he who thinks he stands may take heed lest he fall. 2. The repentance which, in this psalm, he expresses, he was brought to by the ministry of Nathan, who was sent of God to convince him of his sin, after he had continued above nine months (for aught that appears) without any particular expressions of remorse and sorrow for it. But though God may suffer his people to fall into sin, and to lie a great while in it, yet he will, by some means or other, recover them to repentance, bring them to himself and to their right mind again. Herein, generally, he uses the ministry of the word, which yet he is not tied to. But those that have been overtaken in any fault ought to reckon a faithful reproof the greatest kindness that can be done them and a wise reprover their best friend. Let the righteous smite me, and it shall be excellent oil. 3. David, being convinced of his sin, poured out his soul to God in prayer for mercy and grace. Whither should backsliding children return, but to the Lord their God, from whom they have backslidden, and who alone can heal their backslidings? 4. He drew up, by divine inspiration, the workings of his heart towards God, upon this occasion, into a psalm, that it might be often repeated, and long after reviewed; and this he committed to the chief musician, to be sung in the public service of the church. (1.) As a profession of his own repentance, which he would have to be generally taken notice of, his sin having been notorious, that the plaster might be as wide as the wound. Those that truly repent of their sins will not be ashamed to own their repentance; but, having lost the honour of innocents, they will rather covet the honour of penitents. (2.) As a pattern to others, both to bring them to repentance by his example and to instruct them in their repentance what to do and what to say. Being converted himself, he thus strengthens his brethren ( Luke xxii. 32 ), and for this cause he obtained mercy, 1 Tim. i. 16 .

In these words we have,

I. David's humble petition, v. 1, 2 . His prayer is much the same with that which our Saviour puts into the mouth of his penitent publican in the parable: God be merciful to me a sinner! Luke xviii. 13 . David was, upon many accounts, a man of great merit; he had not only done much, but suffered much, in the cause of God; and yet, when he is convinced of sin, he does not offer to balance his evil deeds with his good deeds, nor can he think that his services will atone for his offences; but he flies to God's infinite mercy, and depends upon that only for pardon and peace: Have mercy upon me, O God! He owns himself obnoxious to God's justice, and therefore casts himself upon his mercy; and it is certain that the best man in the world will be undone if God be not merciful to him. Observe,

1. What his plea is for this mercy: " have mercy upon me, O God! not according to the dignity of my birth, as descended from the prince of the tribe of Judah, not according to my public services as Israel's champion, or my public honours as Israel's king;" his plea is not, Lord, remember David and all his afflictions, how he vowed to build a place for the ark ( Ps. cxxxii. 1, 2 ); a true penitent will make no mention of any such thing; but "Have mercy upon me for mercy's sake. I have nothing to plead with thee but," (1.) "The freeness of thy mercy, according to thy lovingkindness, thy clemency, the goodness of thy nature, which inclines thee to pity the miserable." (2.) "The fulness of thy mercy. There are in thee not only lovingkindness and tender mercies, but abundance of them, a multitude of tender mercies for the forgiveness of many sinners, of many sins, to multiply pardons as we multiply transgressions."

2. What is the particular mercy that he begs—the pardon of sin. Blot out my transgressions, as a debt is blotted or crossed out of the book, when either the debtor has paid it or the creditor has remitted it. "Wipe out my transgressions, that they may not appear to demand judgment against me, nor stare me in the face to my confusion and terror." The blood of Christ, sprinkled upon the conscience, to purify and pacify that, blots out the transgression, and, having reconciled us to God, reconciles up to ourselves, v. 2 . " Wash me thoroughly from my iniquity; wash my soul from the guilt and stain of my sin by thy mercy and grace, for it is only from a ceremonial pollution that the water of separation will avail to cleanse me. Multiple to wash me; the stain is deep, for I have lain long soaking in the guilt, so that it will not easily be got out. O wash me much, wash me thoroughly. Cleanse me from my sin. " Sin defiles us, renders us odious in the sight of the holy God, and uneasy to ourselves; it unfits us for communion with God in grace or glory. When God pardons sin he cleanses us from it, so that we become acceptable to him, easy to ourselves, and have liberty of access to him. Nathan had assured David, upon his first profession of repentance, that his sin was pardoned. The Lord has taken away thy sin; thou shalt not die, 2 Sam. xii. 13 . Yet he prays, Wash me, cleanse, blot out my transgressions; for God will be sought unto even for that which he has promised; and those whose sins are pardoned must pray that the pardon may be more and more cleared up to them. God had forgiven him, but he could not forgive himself; and therefore he is thus importunate for pardon, as one that thought himself unworthy of it and knew how to value it.

II. David's penitential confessions, v. 3-5 .

1. He was very free to own his guilt before God: I acknowledge my transgressions; this he had formerly found the only way of easing his conscience, Ps. xxxii. 4, 5 . Nathan said, Thou art the man. I am, says David; I have sinned.

2. He had such a deep sense of it that the was continually thinking of it with sorrow and shame. His contrition for his sin was not a slight sudden passion, but an abiding grief: " My sin is ever before me, to humble me and mortify me, and make me continually blush and tremble. It is ever against me " (so some); "I see it before me as an enemy, accusing and threatening me." David was, upon all occasions, put in mind of his sin, and was willing to be so, for his further abasement. He never walked on the roof of his house without a penitent reflection on his unhappy walk there when thence he saw Bathsheba; he never lay down to sleep without a sorrowful thought of the bed of his uncleanness, never sat down to meat, never sent his servant on an errand, or took his pen in hand, but it put him in mind of his making Uriah drunk, the treacherous message he sent by him, and the fatal warrant he wrote and signed for his execution. Note, The acts of repentance, even for the same sin, must be often repeated. It will be of good use for us to have our sins ever before us, that by the remembrance of our past sins we may be kept humble, may be armed against temptation, quickened to duty, and made patient under the cross.

(1.) He confesses his actual transgressions ( v. 4 ): Against thee, thee only, have I sinned. David was a very great man, and yet, having done amiss, submits to the discipline of a penitent, and thinks not his royal dignity will excuse him from it. Rich and poor must here meet together; there is one law of repentance for both; the greatest must be judged shortly, and therefore must judge themselves now. David was a very good man, and yet, having sinned, he willingly accommodates himself to the place and posture of a penitent. The best men, if they sin, should give the best example of repentance. [1.] His confession is particular; " I have done this evil, this that I am now reproved for, this that my own conscience now upbraids me with." Note, It is good to be particular in the confession of sin, that we may be the more express in praying for pardon, and so may have the more comfort in it. We ought to reflect upon the particular heads of our sins of infirmity and the particular circumstances of our gross sins. [2.] He aggravates the sin which he confesses and lays a load upon himself for it: Against thee, and in thy sight. Hence our Saviour seems to borrow the confession which he puts into the mouth of the returning prodigal: I have sinned against heaven, and before thee, Luke xv. 18 . Two things David laments in his sin:— First, That it was committed against God. To him the affront is given, and he is the party wronged. It is his truth that by wilful sin we deny, his conduct that we despise, his command that we disobey, his promise that we distrust, his name that we dishonour, and it is with him that we deal deceitfully and disingenuously. From this topic Joseph fetched the great argument against sin ( Gen. xxxix. 9 ), and David here the great aggravation of it: Against thee only. Some make this to intimate the prerogative of his crown, that, as a king, he was not accountable to any but God; but it is more agreeable to his present temper to suppose that it expresses the deep contrition of his soul for his sin, and that it was upon right grounds. He here sinned against Bathsheba and Uriah, against his own soul, and body, and family, against his kingdom, and against the church of God, and all this helped to humble him; but none of these were sinned against so as God was, and therefore this he lays the most sorrowful accent upon: Against thee only have I sinned. Secondly, That it was committed in God's sight. "This not only proves it upon me, but renders it exceedingly sinful." This should greatly humble us for all our sins, that they have been committed under the eye of God, which argues either a disbelief of his omniscience or a contempt of his justice. [3.] He justifies God in the sentence passed upon him—that the sword should never depart from his house, 2 Sam. xii. 10, 11 . He is very forward to own his sin, and aggravate it, not only that he might obtain the pardon of it himself, but that by his confession he might give honour to God. First, That God might be justified in the threatenings he had spoken by Nathan. "Lord, I have nothing to say against the justice of them; I deserve what is threatened, and a thousand times worse." Thus Eli acquiesced in the like threatenings ( 1 Sam. iii. 18 ), It is the Lord. And Hezekiah ( 2 Kings xx. 19 ), Good is the word of the Lord, which thou hast spoken. Secondly, That God might be clear when he judged, that is, when he executed those threatenings. David published his confession of sin that when hereafter he should come into trouble none might say God had done him any wrong; for he owns the Lord is righteous: thus will all true penitents justify God by condemning themselves. Thou art just in all that is brought upon us.

(2.) He confesses his original corruption ( v. 5 ): Behold, I was shapen in iniquity. He does not call upon God to behold it, but upon himself. "Come, my soul, look unto the rock out of which I was hewn, and thou wilt find I was shapen in iniquity. Had I duly considered this before, I find I should not have made so bold with the temptation, nor have ventured among the sparks with such tinder in my heart; and so the sin might have been prevented. Let me consider it now, not to excuse or extenuate the sin— Lord, I did so; but indeed I could not help it, my inclination led me to it " (for as that plea is false, with due care and watchfulness, and improvement of the grace of God, he might have helped it, so it is what a true penitent never offers to put in), "but let me consider it rather as an aggravation of the sin: Lord, I have not only been guilty of adultery and murder, but I have an adulterous murderous nature; therefore I abhor myself." David elsewhere speaks of the admirable structure of his body ( Ps. cxxxix. 14, 15 ); it was curiously wrought; and yet here he says it was shapen in iniquity, sin was twisted in with it; not as it came out of God's hands, but as it comes through our parents' loins. He elsewhere speaks of the piety of his mother, that she was God's handmaid, and he pleads his relation to her ( Ps. cxvi. 16 , lxxxvi. 16 ), and yet here he says she conceived him in sin; for though she was, by grace, a child of God, she was, by nature, a daughter of Eve, and not excepted from the common character. Note, It is to be sadly lamented by every one of us that we brought into the world with us a corrupt nature, wretchedly degenerated from its primitive purity and rectitude; we have from our birth the snares of sin in our bodies, the seeds of sin in our souls, and a stain of sin upon both. This is what we call original sin, because it is as ancient as our original, and because it is the original of all our actual transgressions. This is that foolishness which is bound in the heart of a child, that proneness of evil and backwardness to good which is the burden of the regenerate and the ruin of the unregenerate; it is a bent to backslide from God.

14 Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. 15 O Lord, open thou my lips; and my mouth shall show forth thy praise. 16 For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. 17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. 18 Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem. 19 Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.

I. David prays against the guilt of sin, and prays for the grace of God, enforcing both petitions from a plea taken from the glory of God, which he promises with thankfulness to show forth. 1. He prays against the guilt of sin, that he might be delivered from that, and promises that then he would praise God, v. 14 . The particular sin he prays against is blood-guiltiness, the sin he had now been guilty of, having slain Uriah with the sword of the children of Ammon. Hitherto perhaps he had stopped the mouth of conscience with that frivolous excuse, that he did not kill him himself; but now he was convinced that he was the murderer, and, hearing the blood cry to God for vengeance, he cries to God for mercy: " Deliver me from blood-guiltiness; let me not lie under the guilt of this kind which I have contracted, but let it be pardoned to me, and let me never be left to myself to contract the like guilt again." Note, It concerns us all to pray earnestly against the guilt of blood. In this prayer he eyes God as the God of salvation. Note, Those to whom God is the God of salvation he will deliver from guilt; for the salvation he is the God of is salvation from sin. We may therefore plead this with him, "Lord, thou art the God of my salvation, therefore deliver me from the dominion of sin." He promises that, if God would deliver him, his tongue should sing aloud of his righteousness; God should have the glory both of pardoning mercy and of preventing grace. God's righteousness is often put for his grace, especially in the great business of justification and sanctification. This he would comfort himself in and therefore sing of; and this he would endeavour both to acquaint and to affect others with; he would sing aloud of it. This all those should do that have had the benefit of it, and owe their all to it. 2. He prays for the grace of God and promises to improve that grace to his glory ( v. 15 ): " O Lord! open thou my lips, not only that I may teach and instruct sinners" (which the best preacher cannot do to any purpose unless God give him the opening of the mouth, and the tongue of the learned), "but that my mouth may show forth thy praise, not only that I may have abundant matter for praise, but a heart enlarged in praise." Guilt had closed his lips, had gone near to stop the mouth of prayer; he could not for shame, he could not for fear, come into the presence of that God whom he knew he had offended, much less speak to him; his heart condemned him, and therefore he had little confidence towards God. It cast a damp particularly upon his praises; when he had lost the joys of his salvation his harp was hung upon the willow-trees; therefore he prays, " Lord, open my life, put my heart in tune for praise again." To those that are tongue-tied by reason of guilt the assurance of the forgiveness of their sins says effectually, Ephphatha—Be opened; and, when the lips are opened, what should they speak but the praises of God, as Zacharias did? Luke i. 64 .

II. David offers the sacrifice of a penitent contrite heart, as that which he knew God would be pleased with. 1. He knew well that the sacrificing of beasts was in itself of no account with God ( v. 16 ): Thou desirest not sacrifice (else would I give it with all my heart to obtain pardon and peace); thou delightest not in burnt-offering. Here see how glad David would have been to give thousands of rams to make atonement for sin. Those that are thoroughly convinced of their misery and danger by reason of sin would spare no cost to obtain the remission of it, Mic. vi. 6, 7 . But see how little God valued this. As trials of obedience, and types of Christ, he did indeed require sacrifices to be offered; but he had no delight in them for any intrinsic worth or value they had. Sacrifice and offering thou wouldst not. As they cannot make satisfaction for sin, so God cannot take any satisfaction in them, any otherwise than as the offering of them is expressive of love and duty to him. 2. He knew also how acceptable true repentance is to God ( v. 17 ): The sacrifices of God are a broken spirit. See here, (1.) What the good work is that is wrought in every true penitent—a broken spirit, a broken and a contrite heart. It is a work wrought upon the heart; that is it that God looks at, and requires, in all religious exercises, particularly in the exercises of repentance. It is a sharp work wrought there, no less than the breaking of the heart; not in despair (as we say, when a man is undone, His heart is broken), but in necessary humiliation and sorrow for sin. It is a heart breaking with itself, and breaking from its sin; it is a heart pliable to the word of God, and patient under the rod of God, a heart subdued and brought into obedience; it is a heart that is tender, like Josiah's, and trembles at God's word. Oh that there were such a heart in us! (2.) How graciously God is pleased to accept of this. It is the sacrifices of God, not one, but many; it is instead of all burnt-offering and sacrifice. The breaking of Christ's body for sin is the only sacrifice of atonement, for no sacrifice but that could take away sin; but the breaking of our hearts for sin is a sacrifice of acknowledgment, a sacrifice of God, for to him it is offered up; he requires it, he prepares it (he provides this lamb for a burnt-offering), and he will accept of it. That which pleased God was not the feeding of a beast, and making much of it, but killing it; so it is not the pampering of our flesh, but the mortifying of it, that God will accept. The sacrifice was bound, was bled, was burnt; so the penitent heart is bound by convictions, bleeds in contrition, and then burns in holy zeal against sin and for God. The sacrifice was offered upon the altar that sanctified the gift; so the broken heart is acceptable to God only through Jesus Christ; there is no true repentance without faith in him; and this is the sacrifice which he will not despise. Men despise that which is broken, but God will not. He despised the sacrifice of torn and broken beasts, but he will not despise that of a torn and broken heart. He will not overlook it; he will not refuse or reject it; though it make God no satisfaction for the wrong done him by sin, yet he does not despise it. The proud Pharisee despised the broken-hearted publican, and he thought very meanly of himself; but God did not despise him. More is implied than is expressed; the great God overlooks heaven and earth, to look with favour upon a broken and contrite heart, Isa. lxvi. 1, 2 ; lvii. 15 .

III. David intercedes for Zion and Jerusalem, with an eye to the honour of God. See what a concern he had,

1. For the good of the church of God ( v. 18 ): Do good in thy good pleasure unto Zion, that is, (1.) "To all the particular worshippers in Zion, to all that love and fear thy name; keep them from falling into such wounding wasting sins as these of mine; defend and succour all that fear thy name." Those that have been in spiritual troubles themselves know how to pity and pray for those that are in like manner afflicted. Or, (2.) To the public interests of Israel. David was sensible of the wrong he had done to Judah and Jerusalem by his sin, how it had weakened the hands and saddened the hearts of good people, and opened the mouths of their adversaries; he was likewise afraid lest, he being a public person, his sin should bring judgments upon the city and kingdom, and therefore he prays to God to secure and advance those public interests which he had damaged and endangered. He prays that God would prevent those national judgments which his sin had deserved, that he would continue those blessings, and carry on that good work, which it had threatened to retard and put a stop to. He prays, not only that God would do good to Zion, as he did to other places, by his providence, but that he would do it in his good pleasure, with the peculiar favour he bore to that place which he had chosen to put his name there, that the walls of Jerusalem, which perhaps were now in the building, might be built up, and that good work finished. Note, [1.] When we have most business of our own, and of greatest importance at the throne of grace, yet then we must not forget to pray for the church of God; nay, our Master has taught us in our daily prayers to begin with that, Hallowed be thy name, Thy kingdom come. [2.] The consideration of the prejudice we have done to the public interests by our sins should engage us to do them all the service we can, particularly by our prayers.

2. For the honour of the churches of God, v. 19 . If God would show himself reconciled to him and his people, as he had prayed, then they should go on with the public services of his house, (1.) Cheerfully to themselves. The sense of God's goodness to them would enlarge their hearts in all the instances and expressions of thankfulness and obedience. They will then come to his tabernacle with burnt-offerings, with whole burnt-offerings, which were intended purely for the glory of God, and they shall offer, not lambs and rams only, but bullocks, the costliest sacrifices, upon his altar. (2.) Acceptably to God: " Thou shalt be pleased with them, that is, we shall have reason to hope so when we perceive the sin taken away which threatened to hinder thy acceptance." Note, It is a great comfort to a good man to think of the communion that is between God and his people in their public assemblies, how he is honoured by their humble attendance on him and they are happy in his gracious acceptance of it.

1-4. A plea for mercy is a confession of guilt.

blot out-- as from a register.

transgressions-- literally, "rebellions" ( Psa 19:13 ; 32:1 ).

18. Do good, &c.-- Visit not my sin on Thy Church.

build ... walls-- is to show favor; compare Psa 89:40 , for opposite form and idea.

19. God reconciled, material sacrifices will be acceptable ( Psa 4:5 ; compare Is 1:11-17 ).

CHAPTER 18

Ver. 9.And He spake also this parable unto certain that trusted in themselves. Which, however, might truly happen, nay often has happened, so that it may be historical. The introduction to the parable shows its scope and the design of its introduction, namely, to rebuke the supremacy of the Pharisees, and their boasting and contempt of other men.

In the former parable Christ taught one condition of prayer-perseverance. In this He teaches anotherhumility, for the humble prayer is heard by God, the proud one is rejected, as Ecclus. xxxv. 21. See what has been said thereon. The Fathers thus connect these words with the preceding verse, that is with faith.  S. Augustine (Serm. xxxvi.), on the words of the Lord that faith is not of the proud but of the humble, says, "Christ subjoins a parable on humility as opposed to pride:" Theophylact, "Because pride more than other feelings vexes the minds of men, He very frequently speaks of it." The Gloss, "That no one, from what has been said, may flatter himself on his knowledge, or his confession of faith," Christ shows that our works, and not our professions, will be judged by God, and amongst these He chiefly notes humility.

Ver. 10.Two men went up. The one a Pharisee, with the pharisaical pride, puffed up and haughty. The other a publican, that is a sinner, and deprecating pardon. Publicans were held infamous by the Jews, nay, were termed Parisimthat is, public robbers, for, as Suidas says, from Jamblichus, "The life of a publican was one of open violence, on account of their exactions and unjust tribute, their unpunished robberies, their unprincipled conduct in business, and their unblushing usury."

Ver. 11.The Pharisee stood and prayed thus within himself. The Jews prayed partly kneeling and partly standing, when their prayer was longer than usualsacrifice or psalmody. For in the temple there was no place to sit, except for the High Priest and king alone, as I have showed on Eze_46:2. The word "standing" is added here to show the pride of the Pharisee; he raised his head to heaven as if to dispute with God, or to claim and exact the measure of his merits. "For a humble man," as Theophylact says, "is humble of aspect, but this Pharisee is seen to be proud both by his habit and bearing." The Arabic reads, "The Pharisee stood praying." The Pharisee, therefore, stood proudly. 1. As being secure and confident in his own merits, and as calling God to judgment. 2. He stood first, or among the first, near the altar. 3. He stood with his neck and face erect and fixed on heaven, as if heaven were his debtor. The publican, however, stood 1. Trembling and fearful, confessing his sins. 2. Afar off, at a distance from the altar, the last, or among the last. 3.With his face cast down towards the ground, not venturing to look up to heaven, showing his fear and penitence by the place in which he stood and by his appearance. Hence Bede says, allegorically, "The Pharisee is the people of the Jews, exalting their merits by the righteousness of the law. The publican is the Gentile confessing his sin apud se." The apud se of the Pharisee is referred in the Syriac to "standing," standing apud serelying on himself, trusting to himself, insisting on his own merits and dwelling on them. The Syriac reads, "serveto." Our version more rightly connects the apud se with "orabat." He prayed with himself in his soul and mind, for the pride in his heart so puffed him up, that he would not pray or speak but with himselfhe did not deign to do so before others. He prayed like the Pharisees outwardly, in a grave inflated pompous tone. Hence S. Basil on Isaiah ii. says, "He prayed a apud se not apud Deumfor he acted like himself when he fell into the sin of pride."

He prayedIn his own way, for he did not pray to God, but he praised himself. S. Augustine (serm. xxxvi) on the words of the Lord according to S. Luke: "What did he ask of God? Seek from his own words. We find nothing. He went up to pray; he would not ask of God, but preferred to please himself, and heap insults on the devout publican as well."

I thank Thee. "He is not blamed," said S. Augustine (serm. xxxvi.), "because he gave thanks, but because he wished for nothing to be given to him. Whoever says 'I justify myself,' is worse than the Pharisee who proudly called himself righteous, but who also gave thanks to God."

"He gave God thanks," says S. Bernard (de Grad. Humil.), "not because he was good, but because he was alone: and not so much for the good which he had himself, as for the evil which he saw in others. He had not cast out the beam from his own eye, and he recounts the motes in his brothers' eyes. For he says 'unjust''extortioners.'"

I am not as other men. He should at least have said "as many others," for what does "other" mean, but all men except himself? "I," he said, "am righteous, the rest are sinners;" that is, I alone am righteous, all the rest are wicked. The proud man, to exalt himself the more, especially despises and depreciates others.

S. Gregory (lib. xxiii. Moral. c. 7) describes four species of pride in this Pharisee. The first is, when men think that they have good, e.g., virtue a se. The second, when they ascribe this to their own merits. The third, when they think that they have that which they have not. The fourth, when they wish to be singular, and therefore despise and speak evil of others. The three last of these are clearly shown in the proud and false righteousness of this Pharisee. The first appeared in him because he ascribed his righteousness, not to God but to his own works, and said of God, with the Pagan, "Let God give me strength, let Him give me wealth, I will order my mind myself." "If, in fine," says Theophylact, "he had believed that it was the gift of God that he had graces not his own (aliena), he would not have held other men in contempt, remembering, that even he himself was naked as far as regards his own virtue."

Even as this publican."See," says an Interlineator on S. Augustine, "how the vicinity of this publican was the occasion of greater pride to the Pharisee." The Syriac has, "Nor as this publican," supply, "am I a public sinner." Of his pride, he judges rashly and falsely that the publican was wicked, when in truth he was a penitent and justified. The Pharisee sinned therefore, 1. In judging rashly; 2. In despising the publican; 3. In reviling and insulting him, for he casts up to the publican his sins.  S. Chrysostom in the Catena: "All human nature did not satisfy his contempt, but he attacked this publican. Whoever reproaches others, commits many offences. 1. He makes the other worse, for if he is a sinner he who is rebuked rejoices to find a partner in his wickedness; if righteous, he thinks highly of himself. 2. He harms the Church; for his hearers revile it. 3. He causes God to be blasphemed. 4. He makes the other more shameless, and engenders hate towards his rebuker. 5. He renders himself obnoxious to punishment.

S. Bernard (de Gradib. Humil.): "The Pharisee, while rejoicing in himself, insults other men beyond measure. David does otherwise. He says, 'All men, are liars.' He excepted no one, lest he should deceive him; for he knew that all have sinned, and have need of the glory of God. The Pharisee deceived himself alone, when he excepted himself from the common reproach, lest he should be excepted from mercy. The Pharisee makes light of mercy while he dissembles his misery. The Prophet says, as well of himself as of all others, 'All men are liars.' The Pharisee admits it of all men but himself. 'I am not,' he said, 'as other men.'"

I fast thrice in the week. In Sabbato. This is 'by synecdoche, the chief day of the week being put for the whole week, which is called sabbatum. Hence the Arabic, "I fast two days in every week." Theophylact says that "the Pharisees fasted on the second and fifth days;" but he gives no authority for it.

I give tithes of all that I possess. Not only of the first-fruits which the law compels, but, for my desire for a higher and a willing service, I give tithes of all things whatever, as flesh, eggs, fish, to which I am not bound. This Pharisee had branded other men as if they were adulterers and unjust, while he himself alone was pure and just. He would prove himself pure by his fasts, which are the mother of purity, and to be just by his giving tithes of everything. "As regards impurity," says Theophylact, "he makes boast of his fasting, for from luxury comes wantonness. Against usury and injustice he brings forward his giving tithes of every thing that he possessed. 'So far am I,' he said, 'from usury and unfair dealing, that I put aside what is my own."' So S. Ephrem, in Catena.

Morally. S. Gregory here observes (Homily vii. on Ezekiel): "The Pharisee, who published his fasts and gave tithes, thanked God, as if his guardianship were on the watch throughout the circuit of his whole city; but because he had not noticed one opening, that of pride in himself, there the enemy took possession of him. While therefore he was silent on what he ought to have declared, he unhappily spoke of that on which he should have held his peace; and through his pride, his merits, if he had any, were diminished, for while he held humility in contempt, he augmented his sins."

Ver. 13.And the publican, standing afar off. The publican did not resent the insult offered by the Pharisee, nay, he admitted it, confessed it, and sought pardon for it with patience. He was, therefore justified before the Pharisee.  S. Chrysostom, in his Homily on David and Saul, says, "The publican accepted the disgrace and washed it out. He acknowledged his sins, and laid them down. This accusation was to be his remission, and his enemy was changed involuntarily into his benefactor. How many labours ought that publican to have undergone, fasting, sleeping on the ground, watching, bestowing his goods on the poor, sitting long in sackcloth and ashes, that so he might lay aside his sins? But when he did none of these things, by a mere word he was rid of all his sin; and the insults and reproaches of the Pharisee, which seemed to overwhelm him with contumely, bought him a crown of righteousness, and that without toil, without labour, and without long delay."

Standing afar off. Afar from the altar and the holy place, for he thought himself unworthy of these from his sins. He was not so very far off though, but the Pharisee was able to point to him, and he to hear the Pharisee.

He would not lift up so much as his eyes unto heaven. He dared not, from modesty, humility, and reverence. He would not so much as lift his eyes, as if thinking himself unworthy to look to that heaven which was the abode of the glorious God, who was offended at sins. Wherefore with eyes cast down to the ground, he humbled himself. So S. Cyril in the Catena.

S. Theophylact gives the cause of his thinking himself unworthy of the heavenly vision; and S. Augustine: "That he might be looked upon by God, he looked not upon himself. He dared not look up. Conscience weighed him down. Hope lifted him up. Again he showed by his posture that he had sinned against the Heavenly Host, that is against the Angels whose inspirations he had resisted; against the Saints, whose prayers he had made of no avail; against God Himself, whose commandments he had broken."

But he smote on his breast. His breast, in which was his heart, that is his will, which is its own cause and origin of all sins. "He struck and beat it," says Euthymius, "as if to exact punishment from it: and to show that because of it he was worthy himself of stripes." The beating of the breast is a sign of penitence and a contrite heart. Hence this was formerly the act of one who confessed and was penitent, and it is so still. To beat the offending breast is both an ancient and modern custom of Christians.  S. Augustine in his 8th Sermon "On the Words of the Lord according to S. Matt.," says, "At this 'Confiteor' you beat your breasts. What is this but to confess what is lying hid in them, and by a visible blow to chastise an invisible sin? Why do you do this, but that you hear 'Confiteor tibi Pater.' Therefore our accusation of ourselves in our confession is the praising of God. For we confess ourselves to be sinners, but God to be without sin, holy and good. We therefore ask pardon of Him. The Pharisee, from his proud and unreal prayer, was the more defiled with sin. The publican was more righteous than the Pharisee, not directly and simply, but indirectly and negatively; for indeed he was righteous, but the Pharisee was unrighteous, and he returned to his house even more so than he came out." "For," says Euthymius, "he who so condemned himself was justified by God;" and S. Paulinus (Eph. lviii.), "What righteousness built up, that pride pulled down. The publican, from a contrite heart, was accepted as an accuser of himself, and obtained pardon from his confession of sins, from the degree of his humility; that holy Pharisee (holy as the Jews are holy) bearing away the pack-load of his sins from his boast of holiness." S. Bernard (serm iii. de Annunc.): "The Pharisee returned empty because he pretended to be full. The publican, who emptied himself, and took pains to show that he was an empty vessel, carried away the greater grace."

"Humility," says S. Chrysostom, "brought the thief into Paradise before the Apostles. But if humility has such power when close upon the offence, what can it not do when united to righteousness? And if pride, united to righteousness, can depress, what will it do when united to sin? Better are sins with humility than innocence with pride," says Optatus. (Cont. Donat. B. ii.)

And he spoke this parable to certain which trusted in themselves that they were righteous, and despised others:10. Two men went up into the temple to pray; the one a Pharisee, and the other a Publican.11. The Pharisee stood and prayed thus with himself, God, I thank you, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican.12. I fast twice in the week, I give tithes of all that I possess.13. And the Publican, standing afar off, would not lift up so much as his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner.14. I tell you, this man went down to his house justified rather than the other: for every one that exalts himself shall be abased; and he that humbles himself shall be exalted.

Since faith is not a gift of the proud but of the humble, our Lord proceeds to add a parable concerning humility and against pride.

Pride also beyond all other passions disturbs the mind of man. And hence the very frequent warnings against it. It is moreover a contempt of God; for when a man ascribes the good he does to himself and not to God, what else is this but to deny God? For the sake then of those that so trust in themselves, that they will not ascribe the whole to God, and therefore despise others, He puts forth a parable, to show that righteousness, although it may bring man up to God, yet if he is clothed with pride, casts him down to hell.

To be diligent in prayer was the lesson taught by our Lord in the parable of the widow and the judge, He now instructs us how we should direct our prayers to Him, in order that our prayers may not be fruitless. The Pharisee was condemned because he prayed heedlessly. As it follows, The Pharisee stood and prayed with himself.

It is said "standing," to denote his haughty temper. For his very posture betokens his extreme pride.

"He prayed with himself," that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank you.

His fault was not that he gave God thanks, but that he asked for nothing further. Because you are full and abounds, you have no need to say, Forgive us our debts. What then must be his guilt who impiously fights against grace, when he is condemned who proudly gives thanks? Let those hear who say, "God has made me man, I made myself righteous. O worse and more hateful than the Pharisee, who proudly called himself righteous, yet gave thanks to God that he was so.

Observe the order of the Pharisee’s prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men are.

He might at least have said, "as many men;" for what does he mean by "other men," but all besides himself? "I am righteous, he says, the rest are sinners."

There are different shapes in which the pride of self-confident men presents itself; when they imagine that either the good in them is of themselves; or when believing it is given them from above, that they have received it for their own merits; or at any rate when they boast that they have that which they have not. Or lastly, when despising others they aim at appearing singular in the possession of that which they have. And in this respect the Pharisee awards to himself especially the merit of good works.

See how he; derives from the Publican near him a fresh occasion for pride. It follows, Or even as this Publican; as if he says, "I stand alone, he is one of the others."

To despise the whole race of man was not enough for him; he must yet attack the Publican. He would have sinned, yet far less if he had spared the Publican, but now in one word he both assails the absent, and inflicts a wound on him who was present. To give thanks is not to heap reproaches on others. When you returns thanks to God, let Him be all in all to you. Turn not your thoughts to men, nor condemn your neighbor.

He who rails at others does much harm both to himself and others. First, those who hear him are rendered worse, for if sinners they are made glad in finding one as guilty as themselves, if righteous, they are exalted, being led by the sins of others to think more highly of themselves. Secondly, the body of the Church suffers; for those who hear him are not all content to blame the guilty only, but to fasten the reproach also on the Christian religion. Thirdly, the glory of God is evil spoken of for as our well-doing makes the name of God to be glorified, so our sins cause it to be blasphemed. Fourthly, the object of reproach is confounded and becomes more reckless and immovable. Fifthly, the ruler is himself made liable to punishment for uttering things which are not seemly.

It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They called the week the Sabbath, from the last day of rest. The Pharisees fasted upon the second and fifth day. He therefore set fasting against the passion of adultery, for lust is born of luxury; but to the extortioners and usurists he opposed the payment of tithes; as it follows, I give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that I even give up what is my own.

So it was pride that laid bare to his wily enemies the citadel of his heart, which prayer and fasting had in vain kept closed. Of no use are all the other fortifications, as long as there is one place which the enemy has left defenseless.

If you look into his words, you will find that he asked nothing of God. He goes up indeed to pray, but instead of asking God, praises himself; and even insults him that asked. The Publican, on the other hand, driven by his stricken conscience afar off, is by his piety brought near.

Although reported to have stood, the Publican yet differed from the Pharisee, both in his manner and his words, as well as in his having a contrite heart. For he feared to lift up his eyes to heaven, thinking unworthy of the heavenly vision those which had loved to gaze upon and wander after earthly things. He also smote his breast, striking it as it were because of the evil thoughts, and moreover rousing it as if asleep. And thus he sought only that God would be reconciled to him, as it follows, saying, God, be merciful.

He heard the words, that I am not as the Publican. He was not angry, but pricked to the heart. The one uncovered the wound, the other seeks for its remedy. Let no one then ever put forth so cold an excuse as, I dare not, I am ashamed, I cannot open my mouth. The devils have that kind of fear. The devil would fain close against you every door of access to God.

Why then marvel you, whether God pardons, since He himself acknowledges it. The Publican stood afar off, yet drew near to God. And the Lord was nigh to him, and heard him, For the Lord is on high, yet has he regard to the lowly. He lifted not so much as his eyes to heaven; that he might be looked upon, he looked not himself. Conscience weighed him down, hope raised him up, he smote his own breast, he exacted judgment upon himself. Therefore did the Lord spare the penitent. You have heard the accusation of the proud, you have heard the humble confession of the accused Hear now the sentence of the Judge; Verily I say to you, this man went down to his house justified rather than the other.

This parable represents to us two chariots on the race course, each with two charioteers in it. In one of the chariots it places righteousness with pride, in the other sin and humility. You see the chariot of sin outstrip that of righteousness, not by its own strength but by the excellence of humility combined with it, but the other is defeated not by righteousness, but by the weight and swelling of pride. For as humility by its own elasticity rises above the weight of pride, and leaping up reaches to God, so pride by its great weight easily depresses righteousness. Although therefore you are earnest and constant in well doing, yet think you may boast yourself, you are altogether devoid of the fruits of prayer. But you that bears a thousand loads of guilt on your conscience, and only think this thing of yourself that you are the lowest of all men, shall gain much confidence before God. And He then goes on to assign the reason of His sentence. For every one who exalts himself shall be abased, and he that humbles himself shall be exalted. The word humility has various meanings. There is the humility of virtue, as, A humble and contrite heart, O God, you will not despise. There is also a humility arising from sorrows, as, He has humbled my life upon the earth. There is a humility derived from sin, and the pride and insatiability of riches. For can any thing be more low and debased than those who grovel in riches and power, and count them great things?

In like manner it is possible to be honorably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst sorrow; or a kind of noble dauntlessness in trouble i a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from dropsy.

This inflation of pride can cast down even from heaven the man that takes not warning, but humility can raise a man up from the lowest depth of guilt. The one saved the Publican before the Pharisee, and brought the thief into Paradise before the Apostles; the other entered even into the spiritual powers. But if humility though added to sin has made such rapid advances, as to pass by pride united to righteousness, how much swifter will be its course when you add to it righteousness? It will stand by the judgment-seat of God in the midst of the angels with great boldness. Moreover if pride joined to righteousness had power to depress it, to what a hell will it thrust men when added to sin? This I say not that we should neglect righteousness, but that we should avoid pride.

But should any one perchance marvel that the Pharisee for uttering a few words in his own praise is condemned, while Job, though he poured forth many, is crowned, I answer, that the Pharisee spoke these at the same time that he groundlessly accused others; but Job was compelled by an urgent necessity to enumerate his own virtues for the glory of God, that men might not fall away from the path of virtue.

Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law, but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.

In this chapter we have three examples of prayer: one of the persevering widow; another of the poor publican, who solicits the divine mercy by the acknowledgment of his crimes; and the third of the proud Pharisee, who only goes to the temple to pronounce his own panegyric, and enter upon a accusation of his humble neighbour, whose heart is unknown to him. (Calmet)

The Pharisee standing. The Greek is, standing by himself, i.e. separated from the rest. Some understand this term, standing, as if in opposition to kneeling or prostrating, which they suppose to be the general posture in which the Jews offered up their prayers, and that of the humble publican. The Christians borrowed this practice from them. We see the apostles and disciples praying on their knees: Acts vii. 59, ix. 40, xx. 36. In the Old Testament, we see the same observed. Solomon, (3 Kings viii. 54.) Daniel, (vi. 10.) and Micheas, (vi. 6.) prayed in that posture. Others however, think that the people generally prayed standing, as there were neither benches nor chairs in the temple. (Calmet) --- There are four ways by which men are guilty of pride: 1st, By thinking they have any good from themselves; 2nd, by thinking that though they have received it from above, it was given them as due to their own merits; 3rd, by boasting of the good they do not possess; and fourthly, by desiring to be thought the only persons that possess the good qualities of which they thus pride themselves. The pride of the Pharisee seems to have consisted in attributing to himself alone the qualities of which he boasted. (St. Gregory, mor. lib. xxiii, chap. 4.) --- He who is guilty of publicly speaking against his neighbour, is likewise the cause of much damage to himself and others. 1st, He injures the hearer; because if he be a sinner, he rejoices to find an accomplice; if he be just, he is tempted to vanity, seeing himself exempt from the crimes with which others are charged. 2nd, He injures the Church, by exposing it to be insulted for the defects of its members. 3rd, He causes the name of God to be blasphemed; for, as God is glorified by our good actions, so is he dishonoured by sin. 4th, He renders himself guilty, by disclosing that which it was his duty not to have mentioned. (St. John Chrysostom, Serm. de Phar. et Pub.)

See how the Pharisee here, by pride, lays open to the enemy his heart, which he had in vain shut against him by fasting and prayer. It is in vain to defend a city, if you leave the enemy a single passage, by which he may enter in. (St. Gregory, mor. lib. xix. chap. 12.)

If any one should ask why the Pharisee is here condemned for speaking some few words in his own commendation, and why the like sentence was not passed on Job, who praised himself much more; the difference is evident: the former praised himself without any necessity, merely with an intention of indulging his vanity, and extolling himself over the poor publican; the latter, being overwhelmed with misery, and upbraided by his friends, as if, forsaken of God, he suffered his present distress in punishment of his crimes, justifies himself by recounting his virtues for the greater glory of God, and to preserve himself and others in the steady practice of virtue, under similar temptations. (Theophylactus)

9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

The scope of this parable likewise is prefixed to it, and we are told ( v. 9 ) who they were whom it was levelled at, and for whom it was calculated. He designed it for the conviction of some who trusted in themselves that they were righteous, and despised others. They were such as had, 1. A great conceit of themselves, and of their own goodness; they thought themselves as holy as they needed to be, and holier than all their neighbours, and such as might serve for examples to them all. But that was not all; 2. They had a confidence in themselves before God, and not only had a high opinion of their own righteousness, but depended upon the merit of it, whenever they addressed God, as their plea: They trusted in themselves as being righteous; they thought they had made God their debtor, and might demand any thing from him; and, 3. They despised others, and looked upon them with contempt, as not worthy to be compared with them. Now Christ by this parable would show such their folly, and that thereby they shut themselves out from acceptance with God. This is called a parable, though there be nothing of similitude in it; but it is rather a description of the different temper and language of those that proudly justify themselves, and those that humbly condemn themselves; and their different standing before God. It is matter of fact every day.

I. Here are both these addressing themselves to the duty of prayer at the same place and time ( v. 10 ): Two men went up into the temple (for the temple stood upon a hill) to pray. It was not the hour of public prayer, but they went thither to offer up their personal devotions, as was usual with good people at that time, when the temple was not only the place, but the medium of worship, and God had promised, in answer to Solomon's request, that, whatever prayer was made in a right manner in or towards that house, it should therefore the rather be accepted. Christ is our temple, and to him we must have an eye in all our approaches to God. The Pharisees and the publican both went to the temple to pray. Note, Among the worshippers of God, in the visible church, there is a mixture of good and bad, of some that are accepted of God, and some that are not; and so it has been ever since Cain and Abel brought their offering to the same altar. The Pharisee, proud as he was, could not think himself above prayer; nor could the publican, humble as he was, think himself shut out from the benefit of it; but we have reason to think that these went with different views. 1. The Pharisee went to the temple to pray because it was a public place, more public than the corners of the streets, and therefore he should have many eyes upon him, who would applaud his devotion, which perhaps was more than was expected. The character Christ gave of the Pharisees, that all their works they did to be seen of men, gives us occasion for this suspicion. Note, Hypocrites keep up the external performances of religion only to save or gain credit. There are many whom we see every day at the temple, whom, it is to be feared, we shall not see in the great day at Christ's right hand. 2. The publican went to the temple because it was appointed to be a house of prayer for all people, Isa. lvi. 7 . The Pharisee came to the temple upon a compliment, the publican upon business; the Pharisee to make his appearance, the publican to make his request. Now God sees with what disposition and design we come to wait upon him in holy ordinances, and will judge of us accordingly.

II. Here is the Pharisee's address to God (for a prayer I cannot call it): He stood and prayed thus with himself ( v. 11, 12 ): standing by himself, he prayed thus, so some read it; he was wholly intent upon himself, had nothing in his eye but self, his own praise, and not God's glory; or, standing in some conspicuous place, where he distinguished himself; or, setting himself with a great deal of state and formality, he prayed thus. Now that which he is here supposed to say is that which shows,

1. That he trusted to himself that he was righteous. A great many good things he said of himself, which we will suppose to be true. He was free from gross and scandalous sins; he was not an extortioner, not a usurer, not oppressive to debtors or tenants, but fair and kind to all that had dependence upon him. He was not unjust in any of his dealings; he did no man any wrong; he could say, as Samuel, Whose ox or whose ass have I taken? He was no adulterer, but had possessed his vessel in sanctification and honour. Yet this was not all; he fasted twice in the week, as an act partly of temperature, partly of devotion. The Pharisees and their disciples fasted twice a week, Monday and Thursday. Thus he glorified God with his body: yet that was not all; he gave tithes of all that he possessed, according to the law, and so glorified God with his worldly estate. Now all this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee: yet he was not accepted; and why was he not? (1.) His giving God thanks for this, though in itself a good thing, yet seems to be a mere formality. He does not say, By the grace of God I am what I am, as Paul did, but turns it off with a slight, God, I thank thee, which is intended but for a plausible introduction to a proud vainglorious ostentation of himself. (2.) He makes his boast of this, and dwells with delight upon this subject, as if all his business to the temple was to tell God Almighty how very good he was; and he is ready to say, with those hypocrites that we read of ( Isa. lviii. 3 ), Wherefore have we fasted, and thou seest not? (3.) He trusted to it as a righteousness, and not only mentioned it, but pleaded it, as if hereby he had merited at the hands of God, and made him his debtor. (4.) Here is not one word of prayer in all he saith. He went up to the temple to pray, but forgot his errand, was so full of himself and his own goodness that he thought he had need of nothing, no, not of the favour and grace of God, which, it would seem, he did not think worth asking.

2. That he despised others. (1.) He thought meanly of all mankind but himself: I thank thee that I am not as other men are. He speaks indefinitely, as if he were better than any. We may have reason to thank God that we are not as some men are, that are notoriously wicked and vile; but to speak at random thus, as if we only were good, and all besides us were reprobates, is to judge by wholesale. (2.) He thought meanly in a particular manner of this publican, whom he had left behind, it is probable, in the court of the Gentiles, and whose company he had fallen into as he came to the temple. He knew that he was a publican, and therefore very uncharitably concluded that he was an extortioner, unjust, and all that is naught. Suppose it had been so, and he had known it, what business had he to take notice of it? Could not he say his prayers (and that was all that the Pharisees did) without reproaching his neighbours? Or was this a part of his God, I thank thee? And was he as much pleased with the publican's badness as with his own goodness? There could not be a plainer evidence, not only of the want of humility and charity, but of reigning pride and malice, than this was.

III. Here is the publican's address to God, which was the reverse of the Pharisee's, as full of humility and humiliation as his was of pride and ostentation; as full of repentance for sin, and desire towards God, as his was of confidence in himself and his own righteousness and sufficiency.

1. He expressed his repentance and humility in what he did; and his gesture, when he addressed himself to his devotions, was expressive of great seriousness and humility, and the proper clothing of a broken, penitent, and obedient heart. (1.) He stood afar off. The Pharisee stood, but crowded up as high as he could, to the upper end of the court; the publican kept at a distance under a sense of his unworthiness to draw near to God, and perhaps for fear of offending the Pharisee, whom he observed to look scornfully upon him, and of disturbing his devotions. Hereby he owned that God might justly behold him afar off, and send him into a state of eternal distance from him, and that it was a great favour that God was pleased to admit him thus nigh. (2.) He would not lift up so much as his eyes to heaven, much less his hands, as was usual in prayer. He did lift up his heart to God in the heavens, in holy desires, but, through prevailing shame and humiliation, he did not lift up his eyes in holy confidence and courage. His iniquities are gone over his head, as a heavy burden, so that he is not able to look up, Ps. xl. 12 . The dejection of his looks is an indication of the dejection of his mind at the thought of sin. (3.) He smote upon his breast, in a holy indignation at himself for sin: "Thus would I smite this wicked heart of mine, the poisoned fountain out of which flow all the streams of sin, if I could come at it." The sinner's heart first smites him in a penitent rebuke, 2 Sam. xxiv. 10 . David's heart smote him. Sinner, what hast thou done? And then he smites his heart with penitent remorse: O wretched man that I am? Ephraim is said to smite upon his thigh, Jer. xxxi. 19 . Great mourners are represented tabouring upon their breasts, Nah. ii. 7 .

2. He expressed it in what he said. His prayer was short. Fear and shame hindered him from saying much; sighs and groans swallowed up his words; but what he said was to the purpose: God, be merciful to me a sinner. And blessed be God that we have this prayer upon record as an answered prayer, and that we are sure that he who prayed it went to his house justified; and so shall we, if we pray it, as he did, through Jesus Christ: " God, be merciful to me a sinner; the God of infinite mercy be merciful to me, for, if he be not, I am for ever undone, for ever miserable. God be merciful to me, for I have been cruel to myself." (1.) He owns himself a sinner by nature, by practice, guilty before God. Behold, I am vile, what shall I answer thee? The Pharisee denies himself to be a sinner; none of his neighbours can charge him, and he sees no reason to charge himself, with any thing amiss; he is clean, he is pure from sin. But the publican gives himself no other character than that of a sinner, a convicted criminal at God's bar. (2.) He has no dependence but upon the mercy of God, that, and that only, he relies upon. The Pharisee had insisted upon the merit of his fastings and tithes; but the poor publican disclaims all thought of merit, and flies to mercy as his city of refuge, and takes hold of the horn of that altar. "Justice condemns me; nothing will save me but mercy, mercy." (3.) He earnestly prays for the benefit of that mercy: " O God, be merciful, be propitious, to me; forgive my sins; be reconciled to me; take me into thy favour; receive me graciously; love me freely." He comes as a beggar for an alms, when he is ready to perish for hunger. Probably he repeated this prayer with renewed affections, and perhaps said more to the same purport, made a particular confession of his sins, and mentioned the particular mercies he wanted, and waited upon God for; but still this was the burden of the song: God, be merciful to me a sinner.

11-12. stood-- as the Jews in prayer ( Mr 11:25 ).

God, &c.-- To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to God; but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks God that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast ( Le 16:29 ), he was not behind the most rigid, who fasted on the second and fifth days of every week [Lightfoot], and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion!

13. standing afar off-- as unworthy to draw near; but that was the way to get near ( Psa 34:18 ; Is 57:15 ).

would not lift up-- blushing and ashamed to do so ( Ezr 9:6 ).

smote, &c.-- kept smiting; for anguish ( Lu 23:48 ), and self-reproach ( Jr 31:19 ).

be merciful-- "be propitiated," a very unusual word in such a sense, only once else used in the New Testament, in the sense of "making reconciliation" by sacrifice ( He 2:17 ). There may therefore, be some allusion to this here, though not likely.

a sinner-- literally, "the sinner"; that is, "If ever there was one, I am he."

14. rather than the other-- The meaning is, "and not the other"; for the Pharisee was not seeking justification, and felt no need of it. This great law of the Kingdom of God is, in the teaching of Christ, inscribed, as in letters of gold, over its entrance gate. And in how many different forms is it repeated ( Psa 138:6 ; 147:6 ; Lu 1:53 ). To be self-emptied, or, "poor in spirit," is the fundamental and indispensable preparation for the reception of the "grace which bringeth salvation": wherever this exists, the "mourning" for it which precedes "comfort" and the earnest "hungerings and thirstings after righteousness" which are rewarded by the "fulness" of it, will, as we see here, be surely found. Such, therefore, and such only, are the justified ones ( Job 33:27 , 28 ; Psa 34:18 ; Is 57:15 ).