Thursday of the 12th week of Ordinary Time

Eighteen. One Hebrew manuscript reads "thirteen," (Haydock) or 3 instead of 8. (Kennicott) --- The number seems also (Haydock) to be incorrect in Paralipomenon, where we find that Joachin was only eight years old, as the Syriac and Arabic have 18 in both places, and it could not well be said, that he did evil, &c., (ver. 9.) at the age of 8, much less that he had wives so soon, ver. 15. (Calmet) --- Some attempt to reconcile both places, by saying that the eight years refer to the commencement of his father's reign; (Junius) which is very unusual: (Calmet) or to the servitude of Babylon, when Jerusalem was taken under Joakim. (Hardouin.) --- Sanctius conjectures that Joachin was associated with his father when he was 10 years old, and after 8 years became sole king. (Kimchi, &c.) (Du Hamel)

Done. Ezechiel xix. 5., and Jeremias xxii. 24., speak of this king under the name of (Haydock) Jechonias. (Calmet)

Came. Hebrew, "servants....he came." But several manuscripts are more accurate and grammatical, "they came." (Kennicott) (Haydock)

Went out. Josephus (Jewish Wars vi. 8.) insinuates, to save the vessels of the temple. --- Jeremias had persuaded him to desist from making resistance. (Tirinus) --- Nabuchodonosor did not comply with his promise, (Menochius) but took the king and all the artificers (ver. 14.) to Babylon, that the former might not attempt to revenge the injuries done to his father, nor the latter contribute to fortify the towns. The Philistines had deprived the Israelites of blacksmiths, with the same design, 1 Kings vii., and xiii. (Angelomus.) (Tirinus) --- Eighth; commencing, or at the end of the seventh, Jeremias lii. (Du Hamel)

All, or a great part; for some were still left, 1 Esdras i. --- Which: or like unto those which Solomon had made. The identical vessels had been perhaps (Du Hamel) plundered. (Menochius) --- Nabuchodonosor took away the sacred vessels at three different times: 1. under Joakim. These he placed in the temple of his god; and they were afterwards profaned by Baltassar, and restored by Cyrus, Daniel i. 2., and v. 5., and 1 Esdras i. 7. 2. Many he now broke in pieces. 3. Under Sedecias, he took probably what that prince had made, chap. xxv. 13., and Baruch i. 7 --- Lord, by Isaias (xxxix. 6.; supra chap. xx. 17.) and Jeremias, xv. 13.

All; the chief men, chap. xxv. 18. Ezechiel and Mardocheus were in the number. --- Engraver. The first term means a workman in wood, stone, &c.; the latter seems to designate a mason, smith, or garrison-soldier; (Calmet) or one expert in making camps; (Sa) an engineer. (Tirinus) --- St. Jerome explains it of one who enchases jewels in gold. (Menochius) --- Hecateus and Demetrius (ap. Jos.[Josephus?] and Clement of Alexandria) mention this transportation. (Du Hamel)

Judges. Hebrew, "the rams." Chaldean, "the grandees." These are not included in the 10,000, (ver. 14.) nor more than (Calmet) the 8,000 who were taken from the country (ver. 16.; Calmet) or 3,000 were taken from Jerusalem, and 7,000 from other places. (Du Hamel)

Uncle, the third son of Josias, who was placed on the throne. (Haydock) --- The eldest, (Menochius) called Johanan, seems to have died in his youth. (Calmet) --- Sedecias means, "the justice of God," (Tirinus) as Nabuchodonosor had adjured him, or made him swear by God; (2 Paralipomenon xxxvi. 15.; Haydock) and thus insinuated, that, if he proved faithless, he should feel the effects of God's justice, as it happened. (Tirinus)

8 Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months. And his mother's name was Nehushta, the daughter of Elnathan of Jerusalem. 9 And he did that which was evil in the sight of the Lord , according to all that his father had done. 10 At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, and the city was besieged. 11 And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it. 12 And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign. 13 And he carried out thence all the treasures of the house of the Lord , and the treasures of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the Lord , as the Lord had said. 14 And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land. 15 And he carried away Jehoiachin to Babylon, and the king's mother, and the king's wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. 16 And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. 17 And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah. 18 Zedekiah was twenty and one years old when he began to reign, and he reigned eleven years in Jerusalem. And his mother's name was Hamutal, the daughter of Jeremiah of Libnah. 19 And he did that which was evil in the sight of the Lord , according to all that Jehoiakim had done. 20 For through the anger of the Lord it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.

This should have been the history of king Jehoiachin's reign, but, alas! it is only the history of king Jehoiachin's captivity, as it is called, Ezek. i. 2 . He came to the crown, not to have the honour of wearing it, but the shame of losing it. Ideo tantum venerat, ut exiret—He came in only to go out.

I. His reign was short and inconsiderable. He reigned but three months, and then was removed and carried captive to Babylon, as his father, it is likely, would have been if he had lived but so much longer. What an unhappy young prince was this, that was thrust into a falling house, a sinking throne! What an unnatural father had he, who begat him to suffer for him, and by his own sin and folly had left himself nothing to bequeath to his son but his own miseries! Yet this young prince reigned long enough to show that he justly smarted for his fathers' sins, for he trod in their steps ( v. 9 ): He did that which was evil in the sight of the Lord, as they had done; he did nothing to cut off the entail of the curse, to discharge the incumbrances of his crown, and therefore ( transit cum onere—the incumbrance descends with the crown ) with his own iniquity that of his fathers shall come into the account.

II. The calamities that came upon him, and his family, and people, in the very beginning of his reign, were very grievous. 1. Jerusalem was besieged by the king of Babylon, v. 10, 11 . He had sent his forces to ravage the country, v. 2 . Now he came himself, and laid siege to the city. Now the word of God was fulfilled ( Deut. xxviii. 49 , &c.), The Lord shall bring a nation against thee from far, of fierce countenance, that shall first eat of the fruit of thy land and then besiege thee in all thy gates. 2. Jehoiachin immediately surrendered at discretion. As soon as he heard the king of Babylon had come in person against the city, his name having at this time become very formidable, he beat a parley and went out to him, v. 12 . Had he made his peace with God, and taken the method that Hezekiah did in the like case, he needed not to have feared the king of Babylon, but might have held out with courage, honour, and success (one should have chased a thousand); but, wanting the faith and piety of an Israelite, he had not the resolution of a man, of a soldier, of a prince. He and his royal family, his mother and wives, his servants and princes, delivered themselves up prisoners of war; this was the consequence of their being servants of sin. 3. Nebuchadnezzar rifled the treasuries both of the church and of the state, and carried away the silver and gold of both, v. 13 . Now the word of God by Isaiah was fulfilled ( ch. xx. 17 ), All that is in thy house shall be carried to Babylon. Even the vessels of the temple which Solomon had made, and laid up in store to be used as the old ones were worn out, he cut off from the temple, and began to cut them in pieces, but, upon second thoughts, reserved them for his own use, for we find Belshazzar drinking wine in them, Dan. v. 2, 3 . 4. He carried away a great part of Jerusalem into captivity, to weaken it, that he might effectually secure to himself the dominion of it and prevent its revolt, and to enrich himself with the wealth or service of those he took away. There had been some carried away eight years before this, in the first year of Nebuchadnezzar and the third of Jehoiakim, among whom were Daniel and his fellows. See Dan. i. 1 , 6 . They had approved themselves so well that this politic prince coveted more of them. Now he carried off, (1.) The young king himself and his family ( v. 15 ), and we find ( ch. xxv. 27-29 ) that for thirty-seven years he continued a close prisoner. (2.) All the great men, the princes and officers, whose riches were kept for the owners thereof to their hurt ( Eccl. v. 13 ), tempting the enemies to make a prey of them first. (3.) All the military men, the mighty men of valour ( v. 14 ), the mighty of the land ( v. 15 ), the men of might, even all that were strong and apt for war, v. 16 . These could not defend themselves, and the conqueror would not leave them to defend their country, but took them away, to be employed in his service. (4.) All the craftsmen and smiths who made weapons of war; in taking them he did, in effect, disarm the city, according to the Philistines' policy, 1 Sam. xiii. 19 . In this captivity Ezekiel the prophet was carried away ( Ezek. i. 1, 2 ) and Mordecai, Esth. ii. 6 . This Jehoiachin was also called Jeconiah ( 1 Chron. iii. 16 ), and in contempt ( Jer. xxii. 24 , where his captivity is foretold) Coniah.

III. The successor whom the king of Babylon appointed in the room of Jehoiachin. God had written him childless ( Jer. xxii. 30 ) and therefore his uncle was entrusted with the government. The king of Babylon made Mattaniah king, the son of Josiah; and to remind him, and let all the world know, that he was his creature, he changed his name and called him Zedekiah, v. 17 . God had sometimes charged it upon his people, They have set up kings, but not by me ( Hos. viii. 4 ), and now, to punish them for that, the king of Babylon shall have the setting up of their kings. Those are justly deprived of their liberty that use it, and insist upon it, against God's authority. This Zedekiah was the last of the kings of Judah. The name which the king of Babylon gave him signifies The justice of the Lord, and was a presage of the glorifying of God's justice in his ruin. 1. See how impious this Zedekiah was. Though the judgments of God upon his three immediate predecessors might have been a warning to him not to tread in their steps, yet he did that which was evil, like all the rest, v. 19 . 2. See how impolitic he was. As his predecessor lost his courage, so he his wisdom, with his religion, for he rebelled against the king of Babylon ( v. 20 ), whose tributary he was, and so provoked him whom he was utterly unable to contend with, and who, if he had continued true to him, would have protected him. This was the most foolish thing he could do, and hastened the ruin of his kingdom. This came to pass through the anger of the Lord, that he might cast them out from his presence. Note, When those that are entrusted with the counsels of a nation act unwisely, and against their true interest, we ought to take notice of the displeasure of God in it. It is for the sins of a people that God removes the speech of the trusty and takes away the understanding of the aged, and hides from their eyes the things that belong to the public peace. Whom God will destroy he infatuates.

8. Jehoiachin-- that is, "God-appointed," contracted into Jeconiah and Coniah ( Jr 22:24 ).

eighteen years old when he began to reign-- At the age of eight his father took him into partnership in the government ( 2Ch 36:9 ). He began to reign alone at eighteen.

9. he did that which was evil in the sight of the Lord-- Untaught by experience, and deaf to the prophetic warnings, he pursued the evil courses which had brought so many disasters upon the royal family as well as the people of Judah. This bad character is figuratively but strongly depicted ( Eze 19:5-7 ).

2Ki 24:10-16 . Jerusalem Taken.

10-13. At that time-- within three months after his accession to the throne. It was the spring of the year ( 2Ch 36:10 ); so early did he indicate a feeling hostile to the interests of his Assyrian liege lord, by forming a league with Egypt. Nebuchadnezzar sent his generals to besiege Jerusalem, as Jeremiah had foretold ( Jr 22:28 ; 34:20 ), and soon after he followed in person. Convinced of the hopelessness of making any effectual resistance, Jehoiachin, going to the camp of the besiegers, surrendered ( 2Ki 24:12 ), in the expectation, probably, of being allowed to retain his throne as a vassal of the Assyrian empire. But Nebuchadnezzar's clemency towards the kings of Judah was now exhausted, so that Jehoiachin was sent as a captive to Babylon, according to Jeremiah's prediction ( Jr 22:24 ), accompanied by the queen mother (the same who had held that dignity under Jehoahaz) ( 2Ki 23:31 ), his generals, and officers. This happened in the eighth year of Nebuchadnezzar's reign, computing from the time when he was associated with his father in the government. Those that were left consisted chiefly of the poorer sort of people and the unskilled workmen. The palace and the temple were ransacked. The smaller golden vessels had been taken on the first capture of Jerusalem and placed by Nebuchadnezzar in the temple of his god as tokens of victory. They were used by Belshazzar at his impious feast [Da 5:2], for the purpose of rewarding his army with these trophies, among which were probably the golden candlesticks, the ark, &c. (compare 2Ch 36:7 ; Da 1:2 ). Now the gold plating was torn off all the larger temple furniture.

17-19. the king of Babylon made Mattaniah, his father's brother, king in his stead-- Adhering to his former policy of maintaining a show of monarchy, Nebuchadnezzar appointed the third and youngest son of Josiah ( 1Ch 3:15 ), full brother of Jehoahaz, and uncle of the captive Jehoiachin. But, according to the custom of conquerors, who changed the names of the great men they took captives in war, in token of their supremacy, he gave him the new name of

Zedekiah-- that is, "The righteous of God." This being a purely Hebrew name, it seems that he allowed the puppet king to choose his own name, which was confirmed. His heart towards God was the same as that of Jehoiakim, impenitent and heedless of God's word.

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

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

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

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

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

(

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

jealousy burn-- ( De 29:20 ).

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

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

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

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

Ver. 23.And then will I confess unto them, &c. "I Christ, will say unto the false prophets, who have taught and done miracles in My Name, in the Judgment Day, I knew you indeed as My prophets, who did miracles in My Name: but as My friends and sons whom I predestinated to the inheritance of My glory, I know you not. That is, I do not love and delight in you, because the will and law of My Heavenly Father, which ye taught unto others with your mouths, ye have not fulfilled in your deeds. Go ye therefore into everlasting fire, because ye have wrought iniquity." So says S. Augustine; and S. Gregory says, "Christ deserts them as unknown whom He did not know for the merit of their lives." (Hom. 12 in Evangel.) This knowledge therefore of God is not speculative, but practical, loving, and affectionate: as we are said to know those whom we love, and not to know those whom we dislike.

Ver. 24.Therefore whosoever heareth these sayings of mine, &c. This is the Epilogue by which Christ concludes His lengthy Sermon on the Mount. It is as though He said"Thus far have I taught you how ye ought to live wisely and holily according to the will and law of God, if ye wish to arrive at the kingdom of God and everlasting happiness. For this is the direct way to them, and other way there is none. Wherefore if ye do those things which I have taught you, ye shall be like a prudent man who built his house upon the rock. For it will resist all winds and storms which rush against it."

Christ here alludes to Pro_10:25, "As the whirlwind passeth, so is the wicked no more; but the righteous is an everlasting foundation." And Pro ix. 1: "Wisdom hath builded her house, she hath hewn out her seven pillars."

Observe, the spiritual house of the soul is the perfection of virtues, for as a material house is builded with much labour, and rises by degrees with various stones and beams, so is the spiritual house built up by various virtues and holy operations, and by long labour and slow degrees. The length of the house is long-suffering, its breadth is charity, its height, hope. The four walls are the four cardinal virtues, viz., Prudence, Justice, Fortitude, and Temperance. The pavement is humility; the roof, patience. The window is the desire of heavenly glory, through which the light of the Gospel finds an entrance. The door is obedience to the Commandments. The doorkeeper is holy fear. The watchmen are holy angels. The tower is contemplation. The mind or intellect is the master of the house. The husband is the will, the children are good works. The servants are the senses obedient to the mind. The table is Holy Scriptures, the bread is the Eucharist, the wine is the Blood of Christ, the living water is the Holy Ghost. The oil is mercy. The bed is a quiet and peaceable mind. The sacraments are medicine, priests are the physicians. The Guests are the Father, the Son, and the Holy Ghost. See S. Bernard (Tract. de interiori Domo).

Lastly, note here, as against the innovators, that faith, without the good works which faith prescribes to be done, will not suffice for salvation. For Christ here calls a foundation of sand faith alone conceived by hearing preaching, for this faith is like sand, dry and worthless: but the rock He calls faith solidified by good works. Note 2, the order which Christ employs. For 1, in verse Mat_7:15, He taught the necessity of a right faith and true teachers; 2, in verse Mat_7:21 et seq., the necessity of good works and a holy life. Mystically the Rock is Christ, whence the Gloss, "He builds on Christ who does what he hears of Him."

And the rain descended, &c. The Arabic has, for its foundations were made firm upon the rock. The rain, wind, and rivers are all temptations and adversities whatsoever, whether coming from the world, the flesh, or the devil. They also mean the condemnation which Christ shall pronounce upon the wicked in the Day of Judgment. For this is often expressed in Scripture by the words storm and Tempest, as in Isa_28:2, "Behold the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand."

He then that is faithful to Christ and His law, being as it were founded by fear and love upon a most firm rock, cares not for the blasts of persecution, nor the gales of adulation, nor the zephyrs of flattery, nor the north winds of threats, nor the tempest of blows, but in his vocation and ministry stands unshaken in God. Thus like a crag or a rock, which on every side is beaten by the waves of the sea, so he continues unmoved and unsubdued. We have an example in S. Peter, who being set firm upon a rock, that is, the love of Christ, overcame all adverse things. Wherefore when he was commanded by the chiefs of the Sadducees (Acts iv. 18) to cease from preaching Christ, he answered, "We cannot but speak the things which we have seen and heard."

S. Gregory Nazianzen (Orat. 28) thus depicts the Christian philosopher: "There is a certain fabulous tree, which the more it is cut, the more it flourishes, and rises superior to the knife, which lives by death, and is propagated by cutting, and grows by being consumed." This, says the Scholiast, is not a fabulous, but a real tree. It is fulfilled in the vine, which, the more it is pruned, the more it sprouts and bears fruit. Nazianzen proceeds, "Thus of a truth is the philosopher. He flourishes amid torments; and he deems the troubles of life to be the harvest of virtue, and glories in adversity." And he concludes by showing that there are three things which are invinciblenamely, God, an angel, and a philosopher. Two of these cannot be severed, or plucked asunder, God and an angel. The third is a philosopher; in matter devoid of matter, uncircumscribed by the body, heavenly while on earth, impassible amid sufferings, easily giving himself to be overcome by all things, except that through greatness of mind, in that wherein he suffers himself to be overcome, he overcomes those who seem to have overcome him.

Ver. 26.And whose heareth these sayings of mine, &c. Rightly is the instability and disobedience of him who heareth the words of Christ and doeth them not likened unto sand. For, 1. Sand is soft and shifting, so that it cannot afford a solid and durable foundation. 2. Sand is dry; and so the unstable mind which doeth not that which it heareth is dry and empty of virtue and the moisture of the Divine Spirit. 3. Sand is blown about by the wind and dispersed into all quarters; so too a light and inconstant mind is carried into every sort of concupiscence by every breath of desire and temptation. 4. As sand is very fine and composed of millions of little grains, so the unstable heart is filled with a thousand cogitations and desires after vain and trifling things.

Tropologically, the foolish and worldly person builds upon sand, i.e., says Salmeron, upon creatures, who like sand are barren for good, and in a state of fluidity, so as to fall away into sin, and shaken by the waves because they are agitated by labours and temptations. For as sand is dry, or bibulous and insatiable, so creatures cannot satisfy the soul of man. Sand is also very numerous; so likewise the wicked are innumerable, and "infinite is the company of fools." Sand therefore denotes all the people of the devilsterile, and by no means united, whereas the people of God are strong and united like a rock. For though many be called, few are chosen.

And the rain descended, &c. Rain denotes the temptation of the world; rivers, of the flesh; the winds, of the devil. For rain coming down from on high, and causing the earth to swell and making it fruitful, denotes ambition of honours and the desire of wealth, which the world offers to the vain and inconstant man, whereby he is made to depart from the law of God, and fall away from the faith. Rivers, or floods which arise out of the earth, denote the temptations of the flesh, as gluttony and lust, which have their origin in the flesh itself, so to say. Winds, which from the atmosphere blow against the house laterally and invisibly, denote the temptations of the devil, who is an invisible spirit, and the prince of the power of the air. For he insinuates, and as it were blows into our fancy a thousand depraved thoughts and desires, and they are so subtil that sometimes thou knowest not whether they come from an angel, or the devil. For Satan transforms himself into an angel of light.

Ver. 28.And it came to pass, &c. Here then is concluded Christ's whole Sermon upon the Mount containing the whole law and perfection of the Gospel. And although the precepts given are dispersed, yet are they all connected. And if any one desires to learn the order and connection which exists amongst them let him read Bellarmine (lib. 4, de Justific.)

For he taught them, &c. That is, He was accustomed to teach, &c. 1. Because Christ taught important matters with great authority, matters of the highest moment for salvation, and the Truth itself. But the Scribes taught with levity, trifling matters, such as rites and ceremonies, washings of the hands and of cups.

2. Because what Christ taught in word, that He fulfilled in deed. For great authority is added to the doctrine of the teacher when he performs the good which he enjoins. "Protracted," says Seneca, "is the road to virtue through precepts; short and effectual through example." Here S. Gregory (23 Moral.7): "That is indeed taught with authority which is acted before it is spoken. For we take away from confidence in our doctrine when conscience impedes the tongue. Whence also it is written of the Lord, 'He taught as one having authority, and not as the Scribes.' For peculiarly and above all He spoke only from a good power, because He had done no evil through weakness. From the power of His Divinity He had that which He ministered unto us through the innocence of His humility.

3. Christ taught with great spirit and fervour, with great persuasive force and efficacy; the Scribes coldly and superficially.

4. Christ confirmed His doctrine by miracles, which the Scribes could not do. Again Christ had a marvellous grace in speaking, according to those words of S. Matthew, "They wondered at the gracious words which proceeded out of His mouth."

5. The Scribes taught as interpreters of the Law, but Christ as a Lawgiver sent from heaven, with celestial wisdom and majesty. So Bede and Theophylact.

6. Christ in His teaching aimed only at the glory of God and the salvation of man. The Scribes sought their own glory and the applause of men.

7. Christ by His external teaching, and by His holy interior inspiration, and the light of grace, illuminated the minds and inflamed the affections of His hearers, and thereby made ignorant and stupid men learned, and those who were torpid and frigid fervent.

In these things then let the orator and preacher imitate Christ, and let him teach more by his life than his words, like S. Basil, of whom S. Gregory Nazianzen writes (Orat. 20), "A sermon of Basil's was like thunder, because his life was like lightning." S. Bernard, in his Life of S. Malachi, says that upon one occasion he rendered a certain enraged and furious woman, whose temper was perfectly intolerable to every one, so meek, that she did not even appear angry. And this he did by a word, saying to her, "In the name of the Lord Jesus, I bid thee be no longer angry." And this, S. Bernard thinks, was a greater miracle than raising a man from the dead, which was once performed by the same S. Malachi. "For in the one case it was but the outward man who lived again, in the other case it was the inward man."

"Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?23. And then will I profess unto them, I never knew you: depart from me, ye that work iniquity."

As He had said above that those who have the robe of a good life are yet not to be received because of the impiety of their doctrines; so now on the other hand, He forbids us to participate the faith with those who while they are strong in sound doctrine, destroy it with evil works. For it behoves the servants of God that both their work should be approved by their teaching and their teaching by their works.

And therefore He says, "Not every one that saith unto me, Lord, Lord, enters into the kingdom of heaven."

Wherein He seems to touch the Jews chiefly who placed every thing in dogmas; as Paul accuses them, "If thou art called a Jew, and restest in the Law."

Otherwise; Having taught that the false prophets and the true are to be discerned by their fruits, He now goes on to teach more plainly what are the fruits by which we are to discern the godly from the ungodly teachers.

For even in the very name of Christ we must be on our guard against heretics, and all that understand amiss and love this world, that we may not be deceived, and therefore He says, "Not every one that saith unto me, Lord, Lord."

But it may fairly create a difficulty how this is to be reconciled with that of the Apostle, "No man can say that Jesus is the Lord, but by the Holy Ghost." [ 1Co 12:12 ] For we cannot say that those who are not to enter into the kingdom of heaven have the Holy Spirit. But the Apostle uses the word ’say,’ to express the will and understanding of him that says it. He only properly says a thing, who by the sound of his voice expresses his will and purpose. But the Lord uses the word in its ordinary sense, for he seems to say who neither wishes nor understands what he says.

For Scripture uses to take words for deeds; according to which the Apostle declares, "They make confession that they know God, but in works deny him." [ Tit 1:16 ]

For all truth by whomsoever uttered is from the Holy Spirit.

Let us not therefore think that this belongs to those fruits of which He had spoken above, when one says to our Lord, "Lord, Lord;" and thence seems to us to be a good tree; the true fruit spoken of is to do the will of God; whence it follows, "But who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven."

For obeying God’s will and not calling on His name, shall find the way to the heavenly kingdom.

And what the will of God is the Lord Himself teaches, "This is," He says, "the will of him that sent me, that every man that seeth the Son and believeth on him should have eternal life." [ Joh 6:40 ] The word believe has reference both to confession and conduct. He then who does not confess Christ, or does not walk according to His word, shall not enter into the kingdom of heaven.

He said not "he that doth" My "will," but "the will of my Father," for it was fit so to adapt it in the mean while to their weakness. But the one secretly implied the other, seeing the will of the Son is no other than the will of the Father.

Here it also pertains that we be not deceived by the name of Christ not only in such as bear the name and do not the deeds, but yet more by certain works and miracles, such as the Lord wrought because of the unbelieving, but yet warned us that we should not be deceived by such to suppose that there was invisible wisdom where was a visible miracle; wherefore He adds, saying, "Many shall say to me in that day."

See how He thus secretly bring in Himself. Here in the end of His Sermon He shews Himself as the Judge. The punishment that awaits sinners He had shewn before, but now only reveals who He is that shall punish, saying, "Many shall say to me in that day."

When, namely, He shall come in the majesty of His Father; when none shall any more dare with strife of many words either to defend a lie, or to speak against the truth, when each man’s work shall speak, and his mouth be silent, when none shall come forward for another, but each shall fear for himself. For in that judgment the witnesses shall not be flattering men, but Angles speaking the truth, and the Judge is the righteous Lord; whence He closely images the cry of men fearful, and in straits, saying, "Lord, Lord." For to call once is not enough for him who is under the necessity of terror.

They even assure themselves of glory for their prophesying in teaching, for their casting our daemons, for their mighty works; and hence promise themselves the kingdom of heaven, saying, "Have we not prophesied in thy name?"

But there are that say that they spoke this falsely, and therefore were not saved. But they would not have dared to say this to the Judge in His presence. But the very answer and question prove that it was in His presence that they spoke thus. For having been here wondered at by all for the miracles which they wrought, and there seeing themselves punished, they say in wonderment, "Lord, have we not prophesied in thy name?" Others again say, that they did sinful deeds not while they thus were working miracles, but at a time later. But if this be so, that very thing which the Lord desired to prove would not be established, namely, that neither faith nor miracles avail ought where there is not a good life; as Paul also declares, "If I have faith that I may remove mountains, but have not charity, I am nothing." [ 1Co 13:13 ]

But not that He says, "in my name," not in My Spirit; for they prophesy in the name of Christ, but with the spirit of the Devil; such are the diviners. But they may be known by this, that the Devil sometimes speaks falsely, the Holy Spirit never. Howbeit it is permitted to the Devil sometimes to speak the truth, that he may commend his lying by this his rare truth. Yet they cast out daemons in the name of Christ, though they have the spirit of his enemy; or rather, they do not cast them out, but seem only to cast them out, the daemons acting in concert with them. Also they do mighty works, that is, miracles, not such as are useful and necessary, but useless and fruitless.

Read also what things the Magi did in Egypt in withstanding Moses.

Otherwise; To prophesy, to work wonders, to cast out daemons by divine power, is often not of his deserts who performs the works, but either the invocation of Christ’s name has this force; or it is suffered for the condemnation of those that invoke, or for the benefit of those that see and hear, that however they despise the men who work the wonders, they may give honour to God. So Saul and Balaam and Caiaphas prophesied; the sons of Scaeva in the Acts of the Apostles were seen to cast out daemons; and Judas with the soul of a traitor is related to have wrought many signs among the other Apostles.

For all are not alike fit for all things; these are of pure life, but have not so great faith; those again have the reverse. Therefore God converted these by the means of those to the shewing forth much faith; and those that had faith He called by this unspeakable gift of miracles to a better life; and to that end gave them this grace in great richness. And they say, "We have done many mighty works." But because they were ungrateful towards those who thus honoured them, it follows rightly, "Then will I confess unto you, I never knew you."

For great wrath ought to be preceded by great forbearance, that the sentence of God may be made more just, and the death of the sinners more merited. God does not know sinners because they are not worthy that they should be known of God; not that He altogether is ignorant concerning them, but because He knows them not for His own. For God knows all men according to nature, but He seems not to know them for that He loves them not, as they seem not to know God who do not serve Him worthily.

He says to them, "I never knew you," as it were, not at the day of judgment only, but not even then when ye were working miracles. For there are many whom He has now in abhorrence, and yet turns away His wrath before their punishment.

Note that He says, "I never knew you," as being against some that say that all men have always been among rational creatures." (ed. note: Origen was accused of saying that all men were from their birth inwardly partakers of the Divine Word or Reason. vid. Jerome, Ep. ad Avit.)

By this sentence it is given to us to learn, that among men charity and humility, and not mighty works, are to be esteemed. Whence also now the Holy Church, if there be any miracles of heretics, despises them, because she knows that they have not the mark of holiness. And the proof of holiness is not to work miracles, but to love our neighbour as ourselves, to think truly of God, and of our neighbour better than of ourselves.

But thus the hypocrites boasted, as though they spoke somewhat of themselves, and as though the power of God did not work all these things, being invoked; but reading has brought them the knowledge of His doctrine, and the name of Christ casts out the daemons. Out of our own selves then is that blessed eternity to be earned, and out of ourselves must be put forth something that we may will that which is good, that we may avoid all evil, and may rather do what He would have us do, than boast of that to which He enables us. These then He disowns and banishes for their evil works, saying, "Depart from me, ye that work iniquity."

He says not, Who have worked, but "who work iniquity," that He should not seem to take away repentance. "Ye," that is, who up to the present hour when the judgment is come, though ye have not the opportunity, yet retain the desire of sinning.

For death separates the soul from the body, but changes not the purpose of the heart.

"Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:25. And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.26. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:27. And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it."

Because there would be some who would admire the things that were said by the Lord, but would not add that shewing forth of them which is in action, He threatens them before, saying, "Every man that hears these words of mine, and does them, shall be likened to a wise man."

He said not, I will account him that hears and does, as wise; but, "He shall be likened to a wise man." He then that is likened is a man; but to whom is he likened? To Christ; but Christ is the wise man who had built His house, that is, the Church, upon a rock, that is, upon the strength of the faith.

The foolish man is the Devil, who has built his house, that is, all the ungodly, upon the sand, that is, the insecurity of unbelief, or upon the carnal, who are called the sand on account of their barrenness; both because they do not cleave together, but are scattered through the diversity of their opinions, and because they are innumerable.

The rain is the doctrine that waters a man, the clouds are those from which the rain falls. Some are raised by the Holy Spirit, as the Apostles and Prophets, and some by the spirit of the Devil, as are the heretics.

The good winds are the spirits of the different virtues, or the Angels who work invisibly in the senses of men, and lead them to good. The bad winds are the unclean spirits.

The good floods are the Evangelists and teachers of the people; the evil floods are men full of an unclean spirit, and overflowing with many words; such are philosophers and the other professors of worldly wisdom, out of whose belly come rivers of dead water.

The Church then which Christ has founded, neither the rain of false doctrine shall sap, nor the blast of the Devil overturn, nor the rush of mighty floods remove. Nor does it contradict this, that certain of the Church do fall; for not all that are called Christians, are Christ’s, but, "The Lord knows them that are his." [ 2Ti 2:2 ]

But against that house that the Devil has built comes down the rain of true doctrine, the winds, that is, the graces of the Spirit, or the Angels; the floods, that is, the four Evangelists and the rest of the wise; and so the house falls, that is, the Gentile world, that Christ may rise; and the ruin of that house was great, its errors broken up, its falsehoods laid open, its idols throughout the whole world broken down. He then is like unto Christ who hears Christ’s words and does them; for he builds on a rock, that is, upon Christ, who is all good, so that on whatsoever kind of good any one shall build, he may seem to have built upon Christ. But as the Church built by Christ cannot be thrown down, so any such Christian who has built himself upon Christ, no adversity can overthrow, according to that, "Who shall separate us from the love of Christ?" [ Rom 8:35 ]

Like to the Devil is he that hears the words of Christ, and does them not. For words that are heard, and are not done, are likened to sand, they are dispersed and shed abroad. For the sand signifies all evil, or even worldly goods. For as the Devil’s house is overthrown, so such as are built upon the sand are destroyed and fall. And great is that ruin if he have suffered any thing to fail of the foundation of faith; but not if he have committed fornication, or homicide, because he has whence he may arise through penitence, as David.

Or the great ruin is to be understood that with which the Lord will say to them that hear and do not, "Go ye into everlasting fire." [ Mat 25:41 ]

Or otherwise; On sand which is loose and cannot be bound into one mass, all the doctrine of heretics is built so as to fall.

Otherwise; By the showers He signifies the allurements of smooth and gently invading pleasures, with which the faith is at first watered as with spreading rills, afterwards comes down the rush of torrent floods, that is, the motions of fiercer desire, and lastly, the whole force of the driving tempests rages against it, that is, the universal spirits of the Devil’s reign attack it.

Otherwise; Rain, when it is put to denote any evil, is understood as the darkness of superstition; rumours of men are compared to winds; the flood signifies the lust of the flesh, as it were flowing over the land, and because what is brought on by prosperity is broken off by adversity. None of these things does he fear who has his house founded upon a rock, that is, who not only hears the command of the Lord, but who also does it. And in all these he submits himself to danger, who hears and does not. For no man confirms in himself what the Lord commands, or himself hears, but by doing it.

But it should be noted, that when he said, "He that heareth these words of mine," He shews plainly enough that this sermon is made complete by all those precepts by which the Christian life is formed, so that with good reason they that desire to live according to them, may be compared to one that builds on a rock.

And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:29. For he taught them as one having authority, and not as the Scribes.

Having related Christ’s teaching, he shews its effects on the multitude, saying, "And it came to pass, when Jesus had ended these words, the multitude wondered at his doctrine."

This ending pertains both to the finishing the words, and the completeness of the doctrines. That it is said that "the multitude wondered," either signifies the unbelieving in the crowd, who were astonished because they did not believe the Saviour’s words; or is said of them all, in that they reverenced in Him the excellence of so great wisdom.

The mind of man when satisfied reasonably brings forth praise, but when overcome, wonder. For whatever we are not able to praise worthily, we admire. Yet their admiration pertained rather to Christ’s glory than to their faith, for had they believed on Christ, they would not have wondered. For wonder is raised by whatever surpasses the appearance of the speaker or actor; and thence we do not wonder at what is done or said by God, because all things are less than God’s power. But it was the multitude that wondered, that is the common people, not the chief among the people, who are not wont to hear with the desire of learning; but the simple folk heard in simplicity; had others been present they would have broken up their silence by contradicting, for where the greater knowledge is, there is the stronger malice. For he that is in haste to be first, is not content to be second.

From that which is here said, He seems to have left the crowd of disciples - those out of whom He chose twelve, whom He called Apostles - but Matthew omits to mention it. For to His disciples only, Jesus seems to have held this Sermon, which Matthew recounts, Luke omits. That after descending into a plain He held another like discourse, which Luke records, and Matthew omits. Still it may be supposed, that, as was said above, He delivered on and the same Sermon to the Apostles, and the rest of the multitude present, which has been recorded by Matthew and Luke, in different words, but with the same truth of substance; and this explains what is here said of the multitude wondering.

He adds the cause of their wonderment, saying, "He taught them as one having authority, and not as the Scribes and Pharisees." But if the Scribes drove Him from them, seeing His power shewn in works, how would they not have been offended when words only manifested His power? But this was not so with the multitude; for being of benevolent temper, it is easily persuaded by the word of truth. Such however was the power wherewith He taught them, that it drew many of them to Him, and caused them to wonder; and for their delight in those things which were spoken they did not leave Him even when He had done speaking; but followed Him as He came down from the mount. They were mostly astonished at His power, in that He spoke not referring to any other as the Prophets and Moses had spoken, but every where shewing that He Himself had authority; for in delivering each law, He prefaced it with, "But I say unto you."

For as the God and Lord of Moses himself, He of His own free will either added such things as seemed omitted in the Law, or even changed some; as above we read, "It was said by them of old . . . . But I say unto you." But the Scribes only taught the people what was written in Moses and the Prophets.

Or, Christ spoke with especial power, because He did no evil from weakness, but we who are weak, in our weakness consider by what method in teaching we may best consult for our weak brethren.

Or; They measure the efficacy of His power, by the might of His words.

This is what is signified in the eleventh Psalm, "I will deal mightily with him; the words of the Lord are pure words, silver tried in the fire, purified of earth, purged seven times." [ Psa 12:5 -6]

The mention of this number admonishes me here to refer all these precepts to those seven sentences that He placed in the beginning of this Sermon; those, I mean, concerning the beatitudes. For one to be angry with his brother, without cause, or to say to him, Racha, or call him fool, is a sin of extreme pride, against which is one remedy, that with a suppliant spirit he should seek pardon, and not be puffed up with a spirit of boasting.

"Blessed," then, "are the poor in spirit, for theirs is the kingdom of heaven." He is consenting to his adversary, that is, in shewing reverence to the word of God, who goes to the opening His Father’s will, not with contentiousness of law, but with meekness of religion, therefore, "Blessed are the meek, for they shall inherit the earth."

Also, whosoever feels carnal delight rebel against his right will, will cry out, "O wretched man that I am! who shall deliver me from the body of this death?" [ Rom 7:24 ] And in thus mourning he will implore the aid of the counsoler, whence, "Blessed are they that mourn, for they shall be comforted."

What is there that can be thought of more toilsome than in overcoming an evil practice to cut off those members within us that hinder the kingdom of heaven, and not be broken down with the pain of so doing? To endure in faithful wedlock all things even the most grievous, and yet to avoid all accusation of fornication. To speak the truth, and approve it not by frequent oaths, but in probity of life.

But who would be bold to endure such toils, unless he burned with the love of righteousness as with a hunger and thirst? "Blessed," therefore, "are they that hunger and thirst, for they shall be filled." Who can be ready to take wrong from the weak, to offer himself to any that asks him, to love his enemies, to do good to them that hate him, to pray for them that persecute him, except he that is perfectly merciful?

Therefore, "Blessed are the merciful, for they shall find mercy." He keeps the eye of his heart pure, who places the end of his good actions not in pleasing men, nor in getting those things that are necessary to this life, and who does not rashly condemn any man’s heart, and whatever he gives to another gives with that intention with which he would have others give to him. "Blessed," therefore, "are the pure in heart, for they shall see God." It must needs be moreover, that by a pure heart should be found out the narrow way of wisdom, to which the guile of corrupt men is an obstacle; "Blessed are the peaceful, for they shall be called the sons of God." But whether we take this arrangement, or any other, those things which we have heard from the Lord must be done, if we would build upon the rock.

Here Jesus Christ shews, that it is not sufficient to believe in him and hear his words, but that in order to salvation, we must join works with faith; for in this shall we be examined at the last day. (Menochius) --- Without faith they could not cry out, Lord, Lord. (Romans x.) But the strongest faith without the works of justice, will not be available to salvation. (1 Corinthians xiii.) (Bristow) --- Many who have the lord continually in their mouths, but care little about putting on the Lord, or penetrating themselves with his true spirit, will find their presumption, and the false consciences they have made to themselves, woefully disappointed. (Haydock)

Have not we prophesied in thy name? The gift of prophecy, and of doing miracles, many sometimes be granted to bad men, as to Caiphas, and Balaam. (Witham) --- Under the name of prophets, the Hebrews comprised not only such as predicted future events, but also in general all such as gave themselves out for inspired, or who undertook teaching and interpreting the holy Scriptures; and here by prophesying is understood, in a general acceptation, all public functions, predicting futurity, expounding Scripture, instructing the people, preaching, &c. (Bible de Vence)

So as to approve and reward your works. Here he shews that even prophecy and miracles will not save us without good works. (Menochius) --- How much less will faith, unassisted by good works, preserve us from condemnation. (Haydock) --- the gift of miracles is bestowed on men not for their own good, but for the advantage of others. We must not then be surprised if men, who had indeed faith in Christ, but whose lives did not correspond with their faith, should be honoured with these extraordinary gifts, since the Almighty sometimes employs as his instruments in working similar wonders, men destitute both of faith and virtue. Balaam, void of faith and probity, still by the will of God, prophesied for the advantage of others. To Pharao and Nabuchodonosor were revealed future events of the greatest moment; and the wicked Judas himself cast out devils. Therefore St. Paul said, "if I had all faith so as to remove mountains, and if I knew all mysteries, and was possessed of all wisdom, but had not charity, I am nothing." (St. John Chrysostom, Hom. xv.)

In the Greek text, "I will compare him;" an apposite comparison, to shew the necessity of good works. It is the duty of each individual to erect this spiritual edifice of good works in the interior of his soul, which may be able to resist all the attacks of our spiritual enemy: whilst those men who have true faith and no works are compared to a fool, and are sure to perish. (Menochius) ---Here again our Saviour dispenses his rewards to such as order their lives according to his instructions; but as before he promised the kingdom of heaven, divine consolations, and other rewards, so here he promises them the numberless blessings attendant on virtue in this life. The just alone are surrounded with virtue as with a strong guard, and amidst the high swelling waves of worldly troubles, enjoy a calm and unchangeable tranquillity. Thus was Job strengthened by his virtue against the attacks both of men and satan. (St. John Chrysostom, hom. xxv.)

The Scribes and Pharisees only explained the law, and laid open the promises of Moses, whereas our Saviour gives new laws, and makes new promises in his own name; But I say to you, &c. The energy also with which our Saviour spoke, together with the miracles which he wrought, had far greater influence on the minds of the people than the frigid manner in which the Scribes delivered their doctrines. (Menochius)

Nothing can be more foolish than to raise an edifice on sand: it carries punishment with it, causing indeed abundance of labour, but yielding neither reward nor repose. The slaves of malice, luxury, and voluptuousness, labour in the pursuit of their desires, yet not only receive no reward, but, on the contrary, the greatest punishment. They sow in the flesh, from the flesh they shall reap corruption. (Galatians vi.) (St. John Chrysostom, hom. xxv.)

Such again shall be the end of all false prophets. Their death shall be in the same proportion, ignominious and miserable, as their life had been glorious and attractive. They shall be punished with so much greater severity, than others, as their sins have proceeded from greater knowledge and greater malice. (Haydock)

With reason were the people enraptured with his doctrines; for he taught as having authority from himself, and not like their doctors, who only spoke in the name of Moses, and whose only ambition was to please, and not to correct. In the Greek text there is only mention of the Scribes or doctors, but not of the Pharisees.

He taught as one having power, Greek: exousian, to found a law of his own. Hence he said: Ego autem dico vobis; "But I say to you, " viz. as a legislator, announcing to you not the law of Moses, or of any other, but my own law. (Estius, in different location) --- All agree that St. Matthew anticipates the sermon on the mount, in order thus to prefix the doctrines of Christ to the account of his miracles; for we cannot doubt that the discourse on the mount, which is mentioned by St. Matthew, is the same as that recorded by St. Luke. The beginning, the middle, and the conclusion correspond with each other. If St. Matthew mentions some particulars omitted by St. Luke, it is because his design was to collect together several instructions, which Jesus delivered on different occasions; and these, for the most part, are to be found in other parts of St. Luke. --- This admirable sermon may be divided into three parts, viz. the exordium, the body of the discourse, and the conclusion. The exordium comprises the eight beatitudes, and merits our most serious attention. The body of the discourse is chiefly addressed to the apostles, whom Jesus had recently chosen, in order to instil into them, and all succeeding pastors of the Church, a right sense of the great duties belonging to their ministry; and, in the second place, it refers to all the faithful in general. The conclusion consists of an exhortation to a life of piety, and contains several advices, some of which chiefly regard pastors, others indiscriminately all the faithful in general. --- May this excellent abridgment of thy doctrine, O Jesus! be the rule of our manners, the pattern of our life. Amen. (Haydock)

21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. 28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 29 For he taught them as one having authority, and not as the scribes.

We have here the conclusion of this long and excellent sermon, the scope of which is to show the indispensable necessity of obedience to the commands of Christ; this is designed to clench the nail, that it might fix in a sure place: he speaks this to his disciples, that sat at his feet whenever he preached, and followed him wherever he went. Had he sought his own praise among men, he would have said, that was enough; but the religion he came to establish is in power, not in word only ( 1 Cor. iv. 20 ), and therefore something more is necessary.

I. He shows, by a plain remonstrance, that an outward profession of religion, however remarkable, will not bring us to heaven, unless there be a correspondent conversation, v. 21-23 . All judgment is committed to our Lord Jesus; the keys are put into his hand; he has power to prescribe new terms of life and death, and to judge men according to them: now this is a solemn declaration pursuant to that power. Observe here,

1. Christ's law laid down, v. 21 . Not every one that saith, Lord, Lord, shall enter into the kingdom of heaven, into the kingdom of grace and glory. It is an answer to that question, Ps. xv. 1 . Who shall sojourn in thy tabernacle? —the church militant; and who shall dwell in thy holy hill? —the church triumphant. Christ here shows,

(1.) That it will not suffice to say, Lord, Lord; in word and tongue to own Christ for our Master, and to make addresses to him, and professions of him accordingly: in prayer to God, in discourse with men, we must call Christ, Lord, Lord; we say well, for so he is ( John xiii. 13 ); but can we imagine that this is enough to bring us to heaven, that such a piece of formality as this should be so recompensed, or that he who knows and requires the heart should be so put off with shows for substance? Compliments among men are pieces of civility that are returned with compliments, but they are never paid as real services; and can they then be of an account with Christ? There may be a seeming importunity in prayer, Lord, Lord: but if inward im pressions be not answerable to outward ex pressions, we are but as sounding brass and a tinkling cymbal. This is not to take us off from saying, Lord, Lord; from praying, and being earnest in prayer, from professing Christ's name, and being bold in professing it, but from resting in these, in the form of godliness, without the power.

(2.) That it is necessary to our happiness that we do the will of Christ, which is indeed the will of his Father in heaven. The will of God, as Christ's Father, is his will in the gospel, for there he is made known, as the Father of our Lord Jesus Christ: and in him our Father. Now this is his will, that we believe in Christ, that we repent of sin, that we live a holy life, that we love one another. This is his will, even our sanctification. If we comply not with the will of God, we mock Christ in calling him Lord, as those did who put on him a gorgeous robe, and said, Hail, King of the Jews. Saying and doing are two things, often parted in conversation of men: he that said, I go, sir, stirred never a step ( ch. xxi. 30 ); but these two things God has joined in his command, and let no man that puts them asunder think to enter into the kingdom of heaven.

2. The hypocrite's plea against the strictness of this law, offering other things in lieu of obedience, v. 22 . The plea is supposed to be in that day, that great day, when every man shall appear in his own colours; when the secrets of all hearts shall be manifest, and among the rest, the secret pretences with which sinners now support their vain hopes. Christ knows the strength of their cause, and it is but weakness; what they now harbour in their bosoms, they will then produce in arrest of judgment to stay the doom, but it will be in vain. They put in their plea with great importunity, Lord, Lord; and with great confidence, appealing to Christ concerning it; Lord, does thou not know, (1.) That we have prophesied in thy name? Yes, it may be so; Balaam and Caiaphas were overruled to prophesy, and Saul was against his will among the prophets, yet that did not save them. These prophesied in his name, but he did not send them; they only made use of his name to serve a turn. Note, A man may be a preacher, may have gifts for the ministry, and an external call to it, and perhaps some success in it, and yet be a wicked man; may help others to heaven, and yet come short himself. (2.) That in thy name we have cast out devils? That may be too; Judas cast out devils, and yet was a son of perdition. Origen says, that in his time so prevalent was the name of Christ to cast out devils, that sometimes it availed when named by wicked Christians. A man might cast devils out of others, and yet have a devil, nay, be a devil himself. (3.) That in thy name we have done many wonderful works. There may be a faith of miracles, where there is no justifying faith; none of that faith which works by love and obedience. Gifts of tongues and healing would recommend men to the world, but it is real holiness or sanctification that is accepted of God. Grace and love are a more excellent way than removing mountains, or speaking with the tongues of men and of angels, 1 Cor. xiii. 1, 2 . Grace will bring a man to heaven without working miracles, but working miracles will never bring a man to heaven without grace. Observe, That which their heart was upon, in doing these works, and which they confided in, was the wonderfulness of them. Simon Magus wondered at the miracles ( Acts viii. 13 ), and therefore would give any money for power to do the like. Observe, They had not many good works to plead: they could not pretend to have done many gracious works of piety and charity; one such would have passed better in their account than many wonderful works, which availed not at all, while they persisted in disobedience. Miracles have now ceased, and with them this plea; but do not carnal hearts still encourage themselves in their groundless hopes, with the like vain supports? They think they shall go to heaven, because they have been of good repute among professors of religion, have kept fasts, and given alms, and have been preferred in the church; as if this would atone for their reigning pride, worldliness, and sensuality; and want of love to God and man. Bethel is their confidence ( Jer. xlviii. 13 ), they are haughty because of the holy mountain ( Zeph. iii. 11 ); and boast that they are the temple of the Lord, Jer. vii. 4 . Let us take heed of resting in external privileges and performances, lest we deceive ourselves, and perish eternally, as multitudes do, with a lie in our right hand.

3. The rejection of this plea as frivolous. The same that is the Law-Maker ( v. 21 ) is here the Judge according to that law ( v. 23 ), and he will overrule the plea, will overrule it publicly; he will profess to them with all possible solemnity, as sentence is passed by the Judge, I never knew you, and therefore depart from me, ye that work iniquity. —Observe, (1.) Why, and upon what ground, he rejects them and their plea—because they were workers for iniquity. Note, It is possible for men to have a great name for piety, and yet to be workers of iniquity; and those that are so will receive the greater damnation. Secret haunts of sin, kept under the cloak of a visible profession, will be the ruin of the hypocrites. Living in known sin nullifies men's pretensions, be they ever so specious. (2.) How it is expressed; I never knew you; "I never owned you as my servants, no, not when you prophesied in my name, when you were in the height of your profession, and were most extolled." This intimates, that if he had ever known them, as the Lord knows them that are his, had ever owned them and loved them as his, he would have known them, and owned them, and loved them, to the end; but he never did know them, for he always knew them to be hypocrites, and rotten at heart, as he did Judas; therefore, says he, depart from me. Has Christ need of such guests? When he came in the flesh, he called sinners to him ( ch. ix. 13 ), but when he shall come again in glory, he will drive sinners from him. They that would not come to him to be saved, must depart from him to be damned. To depart from Christ is the very hell of hell; it is the foundation of all the misery of the damned, to be cut off from all hope of benefit from Christ and he mediation. Those that go no further in Christ's service than a bare profession, he does not accept, nor will he own them in the great day. See from what a height of hope men may fall into the depth of misery! How they may go to hell, by the gates of heaven! This should be an awakening word to all Christians. If a preacher, one that cast out devils, and wrought miracles, be disowned of Christ for working iniquity; what will become of us, if we be found such? And if we be such, we shall certainly be found such. At God's bar, a profession of religion will not bear out any man in the practice and indulgence of sin; therefore let every one that names the name of Christ, depart from all iniquity.

II. He shows, by a parable, that hearing these sayings of Christ will not make us happy, if we do not make conscience of doing them; but that if we hear them and do them, we are blessed in our deed, v. 24-27 .

1. The hearers of Christ's word are here divided into two sorts; some that hear, and do what they hear; others that hear and do not. Christ preached now to a mixed multitude, and he thus separates them, one from the other, as he will at the great day, when all nations shall be gathered before him. Christ is still speaking from heaven by his word and Spirits, speaks by ministers, by providences, and of those that hear him there are two sorts.

(1.) Some that hear his sayings and do them: blessed be God that there are any such, though comparatively few. To hear Christ is not barely to give him the hearing, but to obey him. Note, It highly concerns us all to do what we hear of the saying of Christ. It is a mercy that we hear his sayings: Blessed are those ears, ch. xiii. 16, 17 . But, if we practise not what we hear, we receive that grace in vain. To do Christ's sayings is conscientiously to abstain from the sins that he forbids, and to perform the duties that he requires. Our thoughts and affections, our words and actions, the temper of our minds, and the tenour of our lives, must be conformable to the gospel of Christ; that is the doing he requires. All the sayings of Christ, not only the laws he has enacted, but the truths he has revealed, must be done by us. They are a light, not only to our eyes, but to our feet, and are designed not only to in form our judgments, but to re form our hearts and lives: nor do we indeed believe them, if we do not live up to them. Observe, It is not enough to hear Christ's sayings, and understand them, hear them, and remember them, hear them, and talk of them, repeat them, dispute for them; but we must hear, and do them. This do, and thou shalt live. Those only that hear, and do, are blessed ( Luke xi. 28 ; John xiii. 17 ), and are akin to Christ. ch. xii. 50 .

(2.) There are others who hear Christ's sayings and do them not; their religion rests in bare hearing, and goes no further; like children that have the rickets, their heads swell with empty notions, and indigested opinions, but their joints are weak, and they heavy and listless; they neither can stir, nor care to stir, in any good duty; they hear God's words, as if they desired to know his ways, like a people that did righteousness, but they will not do them, Ezek. xxxiii. 30, 31 ; Isa. lviii. 2 . Thus they deceive themselves, as Micah, who thought himself happy, because he had a Levite to be his priest, though he had not the Lord to be his God. The seed is sown, but it never comes up; they see their spots in the glass of the word, but wash them off, Jam. i. 22 , 24 . Thus they put a cheat upon their own souls; for it is certain, if our hearing be not the means of our obedience, it will be the aggravation of our disobedience. Those who only hear Christ's sayings, and do them not, sit down in the midway to heaven, and that will never bring them to their journey's end. They are akin to Christ only by the half-blood, and our law allows not such to inherit.

2. These two sorts of hearers are here represented in their true characters, and the state of their case, under the comparison of two builders; one was wise, and built upon a rock, and his building stood in a storm; the other foolish, and built upon the sand, and his building fell.

Now, (1.) The general scope of this parable teaches us that the only way to make sure work for our souls and eternity is, to hear and do the sayings of the Lord Jesus, these sayings of his in this sermon upon the mount, which is wholly practical; some of them seem hard sayings to flesh and blood, but they must be done; and thus we lay up in store a good foundation for the time to come ( 1 Tim. vi. 19 ); a good bond, so some read it; a bond of God's making, which secures salvation upon gospel-terms, that is a good bond; not one of our own devising, which brings salvation to our own fancies. They make sure the good part, who, like Mary, when they hear the word of Christ, sit at his feet in subjection to it: Speak, Lord, for thy servant heareth.

(2.) The particular parts of it teach us divers good lessons.

[1.] That we have every one of us a house to build, and that house is our hope for heaven. It ought to be our chief and constant care, to make our calling and election sure, and so we make our salvation sure; to secure a title to heaven's happiness, and then to get the comfortable evidence of it; to make it sure, and sure to ourselves, that when we fail, we shall be received into everlasting habitations. Many never mind this: it is the furthest thing from their thoughts; they are building for this world, as if they were to be here always, but take no care to build for another world. All who take upon them a profession of religion, profess to enquire, what they shall do to be saved; how they may get to heaven at last, and may have a well-grounded hope of it in the mean time.

[2.] That there is a rock provided for us to build this house upon, and that rock is Christ. He is laid for a foundation, and other foundation can no man lay, Isa. xxviii. 16 ; 1 Cor. iii. 11 . He is our Hope, 1 Tim. i. 1 . Christ in us is so; we must ground our hopes of heaven upon the fulness of Christ's merit, for the pardon of sin, the power of his Spirit, for the sanctification of our nature, and the prevalency of his intercession, for the conveyance of all that good which he has purchased for us. There is that in him, as he is made known, and made over, to us in the gospel, which is sufficient to redress all our grievances, and to answer all the necessities of our case, so that he is a Saviour to the uttermost. The church is built upon this Rock, and so is every believer. He is strong and immovable as a rock; we may venture our all upon him, and shall not be made ashamed of our hope.

[3.] That there is a remnant, who by hearing and doing the sayings of Christ, build their hopes upon this Rock; and it is their wisdom. Christ is our only Way to the Father, and the obedience of faith is our only way to Christ: for to them that obey him, and to them only, he becomes the Author of eternal salvation. Those build upon Christ, who having sincerely consented to him, as their Prince and Saviour, make it their constant care to conform to all the rules of his holy religion, and therein depend entirely upon him for assistance from God, and acceptance with him, and count every thing but loss and dung that they may win Christ, and be found in him. Building upon a rock requires care and pains: they that would make their calling and election sure, must give diligence. They are wise builders who begin to build so as they may be able to finish ( Luke xiv. 30 ), and therefore lay a firm foundation.

[4.] That there are many who profess that they hope to go to heaven, but despise this Rock, and build their hopes upon the sand; which is done without much pains, but it is their folly. Every thing besides Christ is sand. Some build their hopes upon their worldly prosperity, as if they were a sure token of God's favour, Hos. xii. 8 . Others upon their external profession of religion, the privileges they enjoy, and the performances they go through in that profession, and the reputation they have got by it. They are called Christians, were baptized, go to church, hear Christ's word, say their prayers, and do nobody any harm, and, if they perish, God help a great many! This is the light of their own fire, which they walk in; this is that, upon which, with a great deal of assurance, they venture; but it is all sand, too weak to bear such a fabric as our hopes of heaven.

[5.] That there is a storm coming, that will try what our hopes are bottomed on; will try every man's work ( 1 Cor. iii. 13 ); will discover the foundation, Hab. iii. 13 . Rain, and floods, and wind, will beat upon the house; the trial is sometimes in this world; when tribulation and persecution arise because of the word, then it will be seen, who only heard the word, and who heard and practiced it; then when we have occasion to use our hopes, it will be tried whether they were right, and well-grounded, or not. However, when death and judgment come, then the storm comes, and it will undoubtedly come, how calm soever things may be with us now. Then every thing else will fail us but these hopes, and then, if ever, they will be turned into everlasting fruition.

[6.] That those hopes which are built upon Christ the Rock will stand, and will stand the builder in stead when the storm comes; they will be his preservation, both from desertion, and from prevailing disquiet. His profession will not wither; his comforts will not fail; they will be his strength and song, as an anchor of the soul, sure and steadfast. When he comes to the last encounter, those hopes will take off the terror of death and the grave; will carry him cheerfully through that dark valley; will be approved by the Judge; will stand the test of the great day; and will be crowned with endless glory, 2 Cor. i. 12 ; 2 Tim. iv. 7, 8 . Blessed is that servant, whom his Lord, when he comes, finds so doing, so hoping.

[7.] That those hopes which foolish builders ground upon any thing but Christ, will certainly fail them on a stormy day; will yield them no true comfort and satisfaction in trouble, in the hour of death, and in the day of judgment; will be no fence against temptations to apostacy, in a time of persecution. When God takes away the soul, where is the hope of the hypocrite? Job xxvii. 8 . It is as the spider's web, and as the giving up of the ghost. He shall lean upon his house, but it shall not stand, Job viii. 14, 15 . It fell in the storm, when the builder had most need of it, and expected it would be a shelter to him. It fell when it was too late to build another: when a wicked man dies, his expectation perishes; then, when he thought it would have been turned into fruition, it fell, and great was the fall of it. It was a great disappointment to the builder; the shame and loss were great. The higher men's hopes have been raised, the lower they fall. It is the sorest ruin of all that attends formal professors; witness Capernaum's doom.

III. In the two last verses , we are told what impressions Christ's discourse made upon the auditory. It was an excellent sermon; and it is probable that he said more than is here recorded; and doubtless the delivery of it from the mouth of him, into whose lips grace was poured, did mightily set if off. Now, 1. They were astonished at this doctrine; it is to be feared that few of them were brought by it to follow him: but for the present, they were filled with wonder. Note, It is possible for people to admire good preaching, and yet to remain in ignorance and unbelief; to be astonished, and yet not sanctified. 2. The reason was because he taught them as one having authority, and not as the scribes. The scribes pretended to as much authority as any teachers whatsoever, and were supported by all the external advantages that could be obtained, but their preaching was mean, and flat, and jejune: they spake as those what were not themselves masters of what they preached: the word did not come from them with any life or force; they delivered it as a school-boy says his lesson; but Christ delivered his discourse, as a judge gives his charge. He did indeed, dominari in conscionibus—deliver his discourses with a tone of authority; his lessons were law; his word a word of command. Christ, upon the mountain, showed more true authority, than the scribes in Moses's seat. Thus when Christ teaches by his Spirit in the soul, he teaches with authority. He says, Let there be light, and there is light.

21. Not every one that saith unto me, Lord, Lord-- the reduplication of the title "Lord" denoting zeal in according it to Christ (see Mr 14:45 ). Yet our Lord claims and expects this of all His disciples, as when He washed their feet: "Ye call me Master and Lord: and ye say well; for so I am" ( Joh 13:13 ).

shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven-- that will which it had been the great object of this discourse to set forth. Yet our Lord says warily, not "the will of your Father," but "of My Father"; thus claiming a relationship to His Father with which His disciples might not intermeddle, and which He never lets down. And He so speaks here to give authority to His asseverations. But now He rises higher still--not formally announcing Himself as the Judge, but intimating what men will say to Him, and He to them, when He sits as their final judge.

22. Many will say to me in that day-- What day? It is emphatically unnamed. But it is the day to which He had just referred, when men shall "enter" or not enter "into the kingdom of heaven." (See a similar way of speaking of "that day" in 2Ti 1:12 ; 4:8 ).

Lord, Lord-- The reiteration denotes surprise. "What, Lord? How is this? Are we to be disowned?"

have we not prophesied-- or, "publicly taught." As one of the special gifts of the Spirit in the early Church, it has the sense of "inspired and authoritative teaching," and is ranked next to the apostleship. (See 1Co 12:28 ; Ep 4:11 ). In this sense it is used here, as appears from what follows.

in thy name-- or, "to thy name," and so in the two following clauses--"having reference to Thy name as the sole power in which we did it."

and in thy name have cast out devils? and in thy name done many wonderful works-- or, miracles. These are selected as three examples of the highest services rendered to the Christian cause, and through the power of Christ's own name, invoked for that purpose; He Himself, too, responding to the call. And the threefold repetition of the question, each time in the same form, expresses in the liveliest manner the astonishment of the speakers at the view now taken of them.

23. And then will I profess unto them-- or, openly proclaim--tearing off the mask.

I never knew you-- What they claimed--intimacy with Christ--is just what He repudiates, and with a certain scornful dignity. "Our acquaintance was not broken off--there never was any."

depart from me-- (Compare Mt 25:41 ). The connection here gives these words an awful significance. They claimed intimacy with Christ, and in the corresponding passage, Lu 13:26 , are represented as having gone out and in with Him on familiar terms. "So much the worse for you," He replies: "I bore with that long enough; but now--begone!"

ye that work iniquity-- not "that wrought iniquity"; for they are represented as fresh from the scenes and acts of it as they stand before the Judge. (See on the almost identical, but even more vivid and awful, description of the scene in Lu 13:24-27 ). That the apostle alludes to these very words in 2Ti 2:19 there can hardly be any doubt--"Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity."

24. Therefore-- to bring this discourse to a close.

whosoever heareth these sayings of mine, and doeth them-- see Jas 1:22 , which seems a plain allusion to these words; also Lu 11:28 ; Ro 2:13 ; 1Jo 3:7 .

I will liken him unto a wise man-- a shrewd, prudent, provident man.

which built his house upon a rock-- the rock of true discipleship, or genuine subjection to Christ.

25. And the rain descended-- from above.

and the floods came-- from below.

and the winds blew-- sweeping across.

and beat upon that house-- thus from every direction.

and it fell not; for it was founded upon a rock-- See 1Jo 2:17 .

26. And every one that heareth these sayings of mine-- in the attitude of discipleship.

and doeth them not, shall be likened unto a foolish man, which built his house upon the sand-- denoting a loose foundation--that of an empty profession and mere external services.

27. And the rain descended, and the floods came, and the winds blew, and beat upon that house-- struck against that house;

and it fell: and great was the fall of it-- terrible the ruin! How lively must this imagery have been to an audience accustomed to the fierceness of an Eastern tempest, and the suddenness and completeness with which it sweeps everything unsteady before it!

Effect of the Sermon on the Mount ( Mt 7:28 , 29 ).

28. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine-- rather, "His teaching," for the reference is to the manner of it quite as much as the matter, or rather more so.

29. For he taught them as one having authority-- The word "one," which our translators have here inserted, only weakens the statement.