Thursday of the 13th week of Ordinary Time

Words. Nothing could be more unfounded. Amos had indeed denounced many judgments; but he was not wanting in respect to the king. (Calmet)

Sword. the prophet did not say this, but that the Lord would rise up against the house of Jeroboam with the sword; which was verified when Zacharias, the son and successor of Jeroboam, was slain by the sword, 4 Kings xv. 10. (Challoner) --- The false prophet was therefore guilty of a lie. They accuse the preachers of truth as traitors. (Worthington) --- Thus many missionary priests have been traduced in England. (Haydock)

Seer. This was the ancient title of prophets; (1 Kings ix. 9.; Calmet) but it is here used contumeliously. (Haydock) --- We know not whether Amasias acted by the king's order or not. He was less afraid of the predictions than of losing his employment. (Calmet)

Sanctuary, or "palace." (Kimchi) --- The kings resided commonly in Samaria; but they came hither to practise their religion, and had a palace. (Calmet) --- The king's choice was all that Amasias regarded, as many seem still to do, without examining whether the religion be true or false! Will the king screen them from the indignation of the just Judge at the hour of death? (Haydock)

I am not a prophet. That is, I am not a prophet by education: nor is prophesying my calling or profession: but I am a herdsman, whom God was pleased to send hither to prophesy to Israel. (Challoner) --- He speaks with the like humility as [John] the baptist, John i. 21., and Luke vii. 26. It seems the prophets usually left their trade, and applied to meditation, Zacharias viii. 5. Septuagint, "I was not a prophet, nor," &c. --- Plucking. Septuagint (Theodotion), "pricking." (Calmet) --- This was requisite to make the fruit ripen in four days' time. (Pliny, [Natural History?] xiii. 7., and xvi. 27. --- Wild fig-trees have three sorts of fruits. The flies which proceed from some of them, prick the sweet figs, and make them ripen. (Tourefort i. let. 8.) --- Amos probably conveyed such wild figs to be near those of the garden, while at other times he fed his cattle.

CHAPTER VII.

Drop. menaces, Ezechiel xx. 46. Septuagint, "thou shalt not disturb (Calmet) or threaten the house of Jacob." (St. Jerome) --- Idol; the calf, worshipped in Bethel. (Challoner) --- Hebrew, "Isaac," as [in] ver. 9. (Haydock)

Play. Symmachus has better, "shall be treated as a harlot." A "husband would rather hear that his wife had been slain than defiled." (St. Jerome) --- Line, and divided among strangers. --- Land, out of Palestine. All other countries were deemed unclean. Amasias was probably exiled, or led captive by Theglathphalassar, as Salmanasar did not come till sixty-two years after the death of Jeroboam. We know no more of the history of Amasias. The martyrologies say he slew Amos. (Calmet) --- His name means "rigid," and he was a true image of a heretic. "All that he possesses shall fall to the share of devils." (St. Jerome)

10 Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words. 11 For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land. 12 Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: 13 But prophesy not again any more at Bethel: for it is the king's chapel, and it is the king's court. 14 Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was a herdman, and a gatherer of sycamore fruit: 15 And the Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel. 16 Now therefore hear thou the word of the Lord : Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac. 17 Therefore thus saith the Lord ; Thy wife shall be a harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.

One would have expected, 1. That what we met with in the former part of the chapter would awaken the people to repentance, when they saw that they were reprieved in order that they might have space to repent and that they could not obtain a pardon unless they did repent. 2. That it would endear the prophet Amos to them, who had not only shown his good-will to them in praying against the judgments that invaded them, but had prevailed to turn away those judgments, which, if they had had any sense of gratitude, would have gained him an interest in their affections. But it fell out quite contrary; they continue impenitent, and the next news we hear of Amos is that he is persecuted. Note, As it is the praise of great saints that they pray for those that are enemies to them, so it is the shame of many great sinners that they are enemies to those who pray for them, Ps. xxxv. 13, 15 ; cix. 4 . We have here,

I. The malicious information brought to the king against the prophet Amos, v. 10, 11 . The informer was Amaziah the priest of Bethel, the chief of the priests that ministered to the golden calf there, the president of Bethel (so some read it), that had the principal hand in civil affairs there. He complained against Amos, not only because he prophesied without license from him, but because he prophesied against his altars, which would soon be deserted and demolished if Amos's preaching could but gain credit. Thus the shrine-makers at Ephesus hated Paul, because his preaching tended to spoil their trade. Note, Great pretenders to sanctity are commonly the worst enemies to those who are really sanctified. Priests have been the most bitter persecutors. Amaziah brings an information to Jeroboam against Amos. Observe, 1. The crime he is charged with is no less than treason: " Amos has conspired against thee, to depose and murder thee; he aims at succeeding thee, and therefore is taking the most effectual way to weaken thee. He sows the seeds of sedition in the hearts of the good subjects of the king, and makes them disaffected to him and his government, that he may draw them by degrees from their allegiance; upon this account the land is not able to bear his words. " It is slyly insinuated to the king that the country was exasperated against him, and it is given in as their sense that his preaching was intolerable, and such as nobody could be reconciled to, such as the times would by no means bear, that is, the men of the times would not. Both the impudence of his supposed treason, and the bad influence it would have upon the country, are intimated in that part of the charge, that he conspired against the king in the midst of the house of Israel. Note, It is no new thing for the accusers of the brethren to misrepresent them as enemies to the king and kingdom, as traitors to their prince and troublers of the land, when really they are the best friends to both. And it is common for designing men to assert that as the sense of the country which is far from being so. And yet here, I doubt, it was too true, that the people could not bear plain dealing any more than the priests. 2. The words laid in the indictment for the support of this charge ( v. 11 ): Amos says (and they have witnesses ready to prove it) Jeroboam shall die by the sword, and Israel shall be led away captive; and hence they infer that he is an enemy to his king and country, and not to be tolerated. See the malice of Amaziah; he does not tell the king how Amos had interceded for Israel, and by his intercession had turned away first one judgment and then another, and did not let fall his intercession till he saw the decree had gone forth; he does not tell him that these threatenings were conditional, and that he had often assured them that if they would repent and reform the ruin should be prevented. Nay, it was not true that he said, Jeroboam shall die by the sword, nor did he so die ( 2 Kings xiv. 28 ), but that God would rise against the house of Jeroboam with the sword, v. 9 . God's prophets and ministers have often had occasion to make David's complaint ( Ps. lvi. 5 ), Every day they wrest my words. But shall it be made the watchman's crime, when he sees the sword coming, to give warning to the people, that they may get themselves secured? or the physician's crime to tell his patient of the danger of his disease, that he may use means for the cure of it? What enemies are foolish men to themselves, to their own peace, to their best friends! It does not appear that Jeroboam took any notice of this information; perhaps he reverenced a prophet, and stood more in awe of the divine authority than Amaziah his priest did.

II. The method he used to persuade Amos to withdraw and quit the country ( v. 12, 13 ); when he could not gain his point with the king to have Amos imprisoned, banished, or put to death, or at least to have him frightened into silence or flight, he tried what he could do by fair means to get rid of him; he insinuated himself into his acquaintance, and with all the arts of wheedling endeavored to persuade him to go and prophesy in the land of Judah, and not at Bethel. He owns him to be a seer, and does not pretend to enjoin him silence, but suggests to him,

1. That Bethel was not a proper place for him to exercise his ministry in, for it was the king's chapel, or sanctuary, where he had his idols and their altars and priests; and it was the king's court, or the house of the kingdom, where the royal family resided and where were set the thrones of judgment; and therefore prophesy not any more here. And why not? (1.) Because Amos is too plain and blunt a preacher for the court and the king's chapel. Those that wear silk and fine clothing, and speak silken soft words, are fit for king's palaces. (2.) Because the worship that is in the king's chapel will be a continual vexation and trouble to Amos; let him therefore get far enough from it, and what the eye sees not the heart grieves not for. (3.) Because it was not fit that the king and his house should be affronted in their own court and chapel by the reproofs and threatenings which Amos was continually teazing them with in the name of the Lord; as if it were the prerogative of the prince, and the privilege of the peers, when they are running headlong upon a precipice, not to be told of their danger. (4.) Because he could not expect any countenance or encouragement there, but, on the contrary, to be bantered and ridiculed by some and to be threatened and brow-beaten by others; however, he could not think to make any converts there, or to persuade any from that idolatry which was supported by the authority and example of the king. To preach his doctrine there was but (as we say) to run his head against a post; and therefore prophesy no more there. But,

2. He persuades him that the land of Judah was the fittest place for him to set up in: Flee thee away thither with all speed, and there eat bread, and prophesy there. There thou wilt be safe; there thou wilt be welcome; the king's court and chapel there are on thy side; the prophets there will second thee; the priests and princes there will take notice of thee, and allow thee an honourable maintenance. See here, (1.) How willing wicked men are to get clear of their faithful reprovers, and how ready to say to the seers, See not, or See not for us; the two witnesses were a torment to those that dwelt on the earth ( Rev. xi. 10 ), and it were indeed a pity that men should be tormented before the time, but that it is in order to the preventing of eternal torment. (2.) How apt worldly men are to measure others by themselves. Amaziah, as a priest, aimed at nothing but the profits of his place, and he thought Amos, as a prophet, had the same views, and therefore advised him to prophesy were he might eat bread, where he might be sure to have as much as he chose; whereas Amos was to prophesy where God appointed him, and where there was most need of him, not where he would get most money. Note, Those that make gain their godliness, and are governed by the hopes of wealth and preferment themselves, are ready to think these the most powerful inducements with others also.

III. The reply which Amos made to these suggestions of Amaziah's. He did not consult with flesh and blood, nor was it his care to enrich himself, but to make full proof of his ministry, and to be found faithful in the discharge of it, not to sleep in a whole skin, but to keep a good conscience; and therefore he resolved to abide by his post, and, in answer to Amaziah,

1. He justified himself in his constant adherence to his work and to his place ( v. 14, 15 ); and that which he was sure would not only bear him out, but bind him to it, was that he had a divine warrant and commission for it: " I was no prophet, nor prophet's son, neither born nor bred to the office, not originally designed for a prophet, as Samuel and Jeremiah, not educated in the schools of the prophets, as many others were; but I was a herdsman, a keeper of cattle, and a gatherer of sycamore-fruit. " Our sycamores bear no fruit, but, it seems, theirs did, which Amos gathered either for his cattle or for himself and his family, or to sell. He was a plain country-man, bred up and employed in country work and used to country fare. He followed the flocks as well as the herds, and thence God took him, and bade him go and prophesy to his people Israel, deliver to them such messages as he should from time to time receive from the Lord. God made him a prophet, and a prophet to them, appointed him his work and appointed him his post. Therefore he ought not to be silenced, for, (1.) He could produce a divine commission for what he did. He did not run before he was sent, but pleads, as Paul, that he was called to be an apostle; and men will find it is at their peril if they contradict and oppose any that come in God's name, if they say to his seers, See not, or silence those whom he has bidden to speak; such fight against God. An affront done to an ambassador is an affront to the prince that sends him. Those that have a warrant from God ought not to fear the face of man. (2.) The mean character he wore before he received that commission strengthened his warrant, so far was it from weakening it. [1.] He had no thoughts at all of ever being a prophet, and therefore his prophesying could not be imputed to a raised expectation or a heated imagination, but purely to a divine impulse. [2.] He was not educated nor instructed in the art or mystery of prophesying, and therefore he must have his abilities for it immediately from God, which is an undeniable proof that he had his mission from him. The apostles, being originally unlearned and ignorant men, evidenced that they owed their knowledge to their having been with Jesus, Acts iv. 13 . When the treasure is put into such earthen vessels, it is thereby made to appear that the excellency of the power is of God, and not of man, 2 Cor. iv. 7 . [3.] He had an honest calling, by which he could comfortably maintain himself and his family; and therefore did not need to prophesy for bread, as Amaziah suggested ( v. 12 ), did not take it up as a trade to live by, but as a trust to honour God and do good with. [4.] He had all his days been accustomed to a plain homely way of living among poor husbandmen, and never affected either gaieties or dainties, and therefore would not have thrust himself so near the king's court and chapel if the business God had called him to had not called him thither. [5.] Having been so meanly bred, he could not have the courage to speak to kings and great men, especially to speak such bold and provoking things to them, if he had not been animated by a greater spirit than his own. If God, that sent him, had not strengthened him, he could not thus have set his face as a flint, Isa. l. 7 . Note, God often chooses the weak and foolish things of the world to confound the wise and mighty; and a herdman of Tekoa puts to shame a priest of Bethel, when he receives from God authority and ability to act for him.

2. He condemns Amaziah for the opposition he gave them, and denounces the judgments of God against him, not from any private resentment or revenge, but in the name of the Lord and by authority from him, v. 16, 17 . Amaziah would not suffer Amos to preach at all, and therefore he is particularly ordered to preach against him: Now therefore hear thou the word of the Lord, hear it and tremble. Those that cannot bear general woes may expect woes of their own. The sin he is charged with is forbidding Amos to prophesy; we do not find that he beat him, or put him in the stocks, only he enjoined him silence: Prophesy not against Israel, and drop not thy word against the house of Isaac; he must not only thunder against them, but he must not so much as drop a word against them; he cannot bear, no, not the most gentle distilling of that rain, that small rain. Let him therefore hear his doom.

(1.) For the opposition he gave to Amos God will bring ruin upon himself and his family. This was the sin that filled the measure of his iniquity. [1.] He shall have no comfort in any of his relations, but be afflicted in those that were nearest to him: His wife shall be a harlot; either she shall be forcibly abused by the soldiers, as the Levite's concubine by the men of Gibeah (they ravish the women of Zion, Lam. v. 11 ), or she shall herself wickedly play the harlot, which, though her sin, her great sin, would be his affliction, his great affliction and reproach, and a just punishment upon him for promoting spiritual whoredom. Sometimes the sins of our relations are to be looked upon as judgments of God upon us. His children, though they keep honest, yet shall not keep alive: His sons and his daughters shall fall by the sword of war, and he himself shall live to see it. He has trained them up in iniquity, and therefore God will cut them off in it. [2.] He shall be stripped of all his estate; it shall fall into the hand of the enemy, and be divided by line, by lot, among the soldiers. What is ill begotten will not be long kept. [3.] He shall himself perish in a strange country, not in the land of Israel, which had been holiness to the Lord, but in a polluted land, in a heathen country, the fittest place for such a heathen to end his days in, that hated and silenced God's prophets and contributed so much to the polluting of his own land with idolatry.

(2.) Notwithstanding the opposition he gave to Amos, God will bring ruin upon the land and nation. He was accused for saying, Israel shall be led away captive ( v. 11 ), but he stands to it, and repeats it; for the unbelief of man shall not make the word of God of no effect. The burden of the word of the Lord may be striven with, but it cannot be shaken off. Let Amaziah rage, and fret, and say what he will to the contrary, Israel shall surely go into captivity forth of his land. Note, it is to no purpose to contend with the judgments of God; for when God judges he will overcome. Stopping the mouths of God's ministers will not stop the progress of God's word, for it shall not return void.

10. priest of Beth-el-- chief priest of the royal sanctuary to the calves at Beth-el. These being a device of state policy to keep Israel separate from Judah. Amaziah construes Amos words against them as treason. So in the case of Elijah and Jeremiah ( 1Ki 18:17 ; Jr 37:13 , 14 ). So the antitype Jesus was charged ( Joh 19:12 ); political expediency being made in all ages the pretext for dishonoring God and persecuting His servants ( Joh 11:48-50 ). So in the case of Paul ( Ac 17:6 , 7 ; 24:5 ).

in the midst of ... Israel-- probably alluding to Amos' own words, "in the midst of ... Israel" ( Am 7:8 ), foretelling the state's overthrow to the very center. Not secretly, or in a corner, but openly, in the very center of the state, so as to upset the whole utterly.

land is not able to bear all his words-- They are so many and so intolerable. A sedition will be the result. The mention of his being "priest of Beth-el" implies that it was for his own priestly gain, not for the king or state, he was so keen.

11. Jeroboam shall die, &c.-- Amos had not said this: but that "the house of Jeroboam" should fall "with the sword" ( Am 7:9 ). But Amaziah exaggerates the charge, to excite Jeroboam against him. The king, however, did not give ear to Amaziah, probably from religious awe of the prophet of Jehovah.

12. Also-- Besides informing the king against Amos, lest that course should fail, as it did, Amaziah urges the troublesome prophet himself to go back to his own land Judah, pretending to advise him in friendliness.

seer-- said contemptuously in reference to Amos' visions which precede.

there eat bread-- You can earn a livelihood there, whereas remaining here you will be ruined. He judges of Amos by his own selfishness, as if regard to one's own safety and livelihood are the paramount considerations. So the false prophets ( Eze 13:19 ) were ready to say whatever pleased their hearers, however false, for "handfuls of barley and pieces of bread."

13. prophesy not again-- ( Am 2:12 ).

at Beth-el-- Amaziah wants to be let alone at least in his own residence.

the king's chapel-- Beth-el was preferred by the king to Dan, the other seat of the calf-worship, as being nearer Samaria, the capital, and as hallowed by Jacob of old ( Ge 28:16 , 19 ; 35:6 , 7 ). He argues by implication against Amos' presumption, as a private man, in speaking against the worship sanctioned by the king, and that in the very place consecrated to it for the king's own devotions.

king's court-- that is, residence: the seat of empire, where the king holds his court, and which thou oughtest to have reverenced. Samaria was the usual king's residence: but for the convenience of attending the calf-worship, a royal palace was at Beth-el also.

14. I was no prophet-- in answer to Amaziah's insinuation ( Am 7:12 ), that he discharged the prophetical office to earn his "bread" (like Israel's mercenary prophets). So far from being rewarded, Jehovah's prophets had to expect imprisonment and even death as the result of their prophesying in Samaria or Israel: whereas the prophets of Baal were maintained at the king's expense (compare 1Ki 18:19 ). I was not, says Amos, of the order of prophets, or educated in their schools, and deriving a livelihood from exercising the public functions of a prophet. I am a shepherd (compare Am 7:15 , "flock"; the Hebrew for "herdsman" includes the meaning, shepherd, compare Am 1:1 ) in humble position, who did not even think of prophesying among you, until a divine call impelled me to it.

prophet's son-- that is, disciple. Schools of prophets are mentioned first in First Samuel; in these youths were educated to serve the theocracy as public instructors. Only in the kingdom of the ten tribes is the continuance of the schools of the prophets mentioned. They were missionary stations near the chief seats of superstition in Israel, and associations endowed with the Spirit of God; none were admitted but those to whom the Spirit had been previously imparted. Their spiritual fathers travelled about to visit the training schools, and cared for the members and even their widows ( 2Ki 4:1 , 2 ). The pupils had their common board in them, and after leaving them still continued members. The offerings which in Judah were given by the pious to the Levites, in Israel went to the schools of the prophets ( 2Ki 4:42 ). Prophecy (for example, Elijah and Elisha) in Israel was more connected with extraordinary events than in Judah, inasmuch as, in the absence of the legal hierarchy of the latter, it needed to have more palpable divine sanction.

sycamore-- abounding in Palestine. The fruit was like the fig, but inferior; according to Pliny, a sort of compound, as the name expresses, of the fig and the mulberry. It was only eaten by the poorest (compare 1Ki 10:27 ).

gatherer-- one occupied with their cultivation [Maurer]. To cultivate it, an incision was made in the fruit when of a certain size, and on the fourth day afterwards it ripened [Pliny, Natural History, 13.7,14]. Grotius from Jerome says, if it be not plucked off and "gathered" (which favors English Version), it is spoiled by gnats.

15. took me as I followed the flock-- So David was taken ( 2Sa 7:8 ; Psa 78:70 , 71 ). Messiah is the antitypical Shepherd ( Psa 23:1-6 ; Joh 10:1-18 ).

unto my people-- "against" [Maurer]; so Am 7:16 . Jehovah claims them still as His by right, though slighting His authority. God would recover them to His service by the prophet's ministry.

16. drop-- distil as the refreshing drops of rain ( De 32:2 ; Eze 21:2 ; compare Mi 2:6 , 11 ).

17. Thy wife shall be an harlot in the city-- that is, shall be forced by the enemy, while thou art looking on, unable to prevent her dishonor ( Is 13:16 ; La 5:11 ). The words, "saith THE Lord are in striking opposition to "Thou sayest" ( Am 7:16 ).

divided by line-- among the foe.

(ver. 7). The law of the Lord, therefore, is Himself who came to fulfil the law, not to destroy it; an undefiled law, "Who did no sin, neither was guile found in His mouth," not oppressing souls with the yoke of bondage, but converting them to imitate Him in liberty. "The testimony of the Lord is sure, giving wisdom to babes." "The testimony of the Lord is sure;" for, "no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him," which things have been hidden from the wise and revealed to babes; for, "God resisteth the proud, but giveth grace to the humble."

9. "The statutes of the Lord are right, rejoicing the heart"

(ver. 8). All the statutes of the Lord are right in Him who taught not what He did not; that they who should imitate Him might rejoice in heart, in those things which they should do freely with love, not slavishly with fear. "The commandment of the Lord is lucid, enlightening the eyes." "The commandment of the Lord is lucid," with no veil of carnal observances, enlightening the sight of the inner man.

10. "The fear of the Lord is chaste, enduring for ever"

(ver. 9). "The fear of the Lord;" not that distressing fear under the law, dreading exceedingly the withdrawal of temporal goods, by the love of which the soul commits fornication; but that chaste fear wherewith the Church, the more ardently she loves her Spouse, the more carefully does she take heed of offending Him, and therefore, "perfect love casteth" not "out" this "fear," but it endureth for ever.

11. "The judgments of the Lord are true, justified together." The judgments of Him, who "judgeth no man, but hath committed all judgment unto the Son," are justified in truth unchangeably. For neither in His threatenings nor His promises doth God deceive any man, nor can any withdraw either from the ungodly His punishment, or from the godly His reward. "To be desired more than gold, and much precious stone"

(ver. 10). Whether it be "gold and stone itself much," or "much precious," or "much to be desired;" still, the judgments of God are to be desired more than the pomp of this world; by desire of which it is brought to pass that the judgments of God are not desired, but feared, or despised, or not believed. But if any be himself gold and precious stone, that he may not be consumed by fire, but received into the treasury of God, more than himself does he desire the judgments of God, whose will he preferreth to his own. "And sweeter than honey and the honey comb." And whether one be even now honey, who, disenthralled already from the chains of this life, is awaiting the day when he may come up to God's feast; or whether he be yet as the honey comb, wrapped about with this life as it were with wax, not mixed and become one with it, but filling it, needing some pressure of God's hand, not oppressing but expressing it, whereby from life temporal it may be strained out into life eternal: to such an one the judgments of God are sweeter than he himself is to himself, for that they are "sweeter than honey and the honey comb."

12. "For Thy servant keepeth them"

The law. As the sun gives light to the world, so the law serves to direct mankind, and is another most powerful motive for us to praise God. This raises our hearts and minds still more perfectly to him, recalling us from our wanderings, and confirming our knowledge. Light is necessary for the body, and the law for the soul. The prophet admires eight characteristics of this divine law, which he designates by different names; as in the 118th psalm, some thing relate only to the evangelical law, which converts souls, (Berthier) and lasts for ever, ver. 10. (Haydock) --- The law of nature and of Moses are nevertheless also commended, (Theodoret) inasmuch as the morality is always the same; and some faith in Christ, to come, or already past, is requisite under every dispensation. Hence he is called the Lamb slain from the beginning. [Apocalypse xiii. 8.] Implicit faith would suffice for the less informed, before our Saviour's coming; but now, under the light of the gospel, we must express our belief in his incarnation, as well as in the blessed Trinity. More is required of those to whom more has been given. [Luke xii. 48.] (Haydock) --- Unspotted. Hebrew and Septuagint, "irreprehensible." (Calmet) --- Who indeed could pretend to find any fault with it, since it comes from God? (Haydock) --- The laws of men are imperfect, and liable to change. Those of Draco were too sanguinary, and gave place to Solon's, which were deemed too mild, &c. How happy would all be if they would embrace the law of the gospel! (Berthier) --- Converting. Hebrew, "tranquillizing souls," (Menochius) by keeping the passions under. (Haydock) --- Testimony, declaring the will of God to men. --- Little ones. The simple, and the wicked; as both are so called. (Calmet) --- Pethi, "easily persuaded." (Menochius) --- It directs the former, and keeps the latter in awe by punishment. (Calmet) --- All, in general, must confess their ignorance, and want of the divine law, to reap any benefit from it. (Haydock) --- This is the first lesson which it imparts. (Berthier) --- The law is most pure in itself, whether we understand that given to Moses, or the gospel. But the latter makes the observers unspotted, by the grace which the Holy Ghost communicates to them, though all who barely read and know the law, have no share in this happiness. God is the author of salvation, sweetly inviting all by the perfections of his law, which confers light and gladness, to co-operate with grace, that they may obtain the promised reward, ver. 12., and 2 Timothy iv. 6. (Worthington) --- The like grace was offered from the beginning, so that none will ever be punished who has not deserved it, having had the means to perform his duty. (Haydock)

Justices. The law displays what is just, and renders those who observe it agreeable to God, (St. Gregory of Nazianzus) filling their hearts with joy, by the testimony of a good conscience, and the prospect of felicity. (Calmet) (Proverbs vi. 23.)

Fear; or "the law accompanied with fear;" of which he is speaking. This fear is filial and pure, such as a child must have of displeasing his father. (Berthier) --- Yet even servile fear, which restrains us from committing sin, lest we incur punishment, is a gift of God, and prepares the way for charity. (Council of Trent, Session xiv. 4.) But we must not stop here, like Achab and Antiochus. If we understand by fear, the moral law, it will subsist as long as there shall be men. --- Themselves. Septuagint, Greek: epi to oto, "by that very thing," that they are the judgments of the Lord, (Haydock) who cannot do wrong, Daniel ii. 27. (Calmet) --- Hebrew, "truth itself, is justified altogether." (Haydock) --- Infidels acknowledge that the morality of the Gospel is excellent, but they reject the dogmatical part. Would He, who has prescribed such noble rules of conduct, lead our understanding astray, by requiring us to believe what is false? (Berthier)

Stones. So St. Jerome renders the Hebrew. Protestants, "than gold; yea, than much fine gold." Paz (Haydock) denotes the finest gold of Uphan, or of the Phison; which is probably the river Phasis, Genesis ii. 11. (Calmet) --- Yet many explain this word of the topaz or chrysolite, which is of a golden colour. The Vulgate expresses topaz, (Psalm cxviii. 127.) where the Septuagint have, "a precious stone." --- Honeycomb, as the English and German versions have it, though the Hebrew signify, "the dropping of the honeycombs;" which is the most excellent honey. (Berthier) --- This interpretation is inserted in the Protestant margin, and answers to St. Jerome's favum redundantem. Nothing can be more delicious, or more magnificent. (Haydock)

7 The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. 8 The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. 9 The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether. 10 More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. 11 Moreover by them is thy servant warned: and in keeping of them there is great reward. 12 Who can understand his errors? cleanse thou me from secret faults. 13 Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. 14 Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord , my strength, and my redeemer.

God's glory, (that is, his goodness to man) appears much in the works of creation, but much more in and by divine revelation. The holy scripture, as it is a rule both of our duty to God and of our expectation from him, is of much greater use and benefit to us than day or night, than the air we breathe in, or the light of the sun. The discoveries made of God by his works might have served if man had retained his integrity; but, to recover him out of his fallen state, another course must be taken; that must be done by the word of God. And here,

1. The psalmist gives an account of the excellent properties and uses of the word of God, in six sentences ( v. 7-9 ), in each of which the name Jehovah is repeated, and no vain repetition, for the law has its authority and all its excellency from the law-maker. Here are six several titles of the word of God, to take in the whole of divine revelation, precepts and promises, and especially the gospel. Here are several good properties of it, which proves its divine original, which recommend it to our affection, and which extol it above all other laws whatsoever. Here are several good effects of the law upon the minds of men, which show what it is designed for, what use we are to make of it, and how wonderful the efficacy of divine grace is, going along with it, and working by it. 1. The law of the Lord is perfect. It is perfectly free from all corruption, perfectly filled with all good, and perfectly fitted for the end for which it is designed; and it will make the man of God perfect, 2 Tim. iii. 17 . Nothing is to be added to it nor taken from it. It is of use to convert the soul, to bring us back to ourselves, to our God, to our duty; for it shows us our sinfulness and misery in our departures from God and the indispensable necessity of our return to him. 2. The testimony of the Lord (which witnesses for him to us) is sure, incontestably and inviolably sure, what we may give credit to, may rely upon, and may be confident it will not deceive us. It is a sure discovery of the divine truth, a sure direction in the way of duty. It is a sure foundation of living comforts and a sure foundation of lasting hopes. It is of use to make us wise, wise to salvation, 2 Tim. iii. 15 . It will give us an insight into things divine and a foresight of things to come. It will employ us in the best work and secure to us our true interests. It will make even the simple (poor contrivers as they may be for the present world) wise for their souls and eternity. Those that are humbly simple, sensible of their own folly and willing to be taught, shall be made wise by the word of God, Ps. xxv. 9 . 3. The statutes of the Lord (enacted by his authority, and binding on all wherever they come) are right, exactly agreeing with the eternal rules and principles of good and evil, that is, with the right reason of man and the right counsels of God. All God's precepts, concerning all things, are right ( Ps. cxix. 128 ), just as they should be; and they will set us to rights if we receive them and submit to them; and, because they are right, they rejoice the heart. The law, as we see it in the hands of Christ, gives cause for joy; and, when it is written in our hearts, it lays a foundation for everlasting joy, by restoring us to our right mind. 4. The commandment of the Lord is pure; it is clear, without darkness; it is clean, without dross and defilement. It is itself purified from all alloy, and is purifying to those that receive and embrace it. It is the ordinary means which the Spirit uses in enlightening the eyes; it brings us to a sight and sense of our sin and misery, and directs us in the way of duty. 5. The fear of the Lord (true religion and godliness prescribed in the word, reigning in the heart, and practised in the life) is clean, clean itself, and will make us clean ( John xv. 3 ); it will cleanse our way, Ps. cxix. 9 . And it endureth for ever; it is of perpetual obligation and can never be repealed. The ceremonial law is long since done away, but the law concerning the fear of God is ever the same. Time will not alter the nature of moral good and evil. 6. The judgments of the Lord (all his precepts, which are framed in infinite wisdom) are true; they are grounded upon the most sacred and unquestionable truths; they are righteous, all consonant to natural equity; and they are so altogether: there is no unrighteousness in any of them, but they are all of a piece.

II. He expresses the great value he had for the word of God, and the great advantage he had, and hoped to have, from it, v. 10, 11 .

1. See how highly he prized the commandments of God. It is the character of all good people that they prefer their religion and the word of God, (1.) Far before all the wealth of the world. It is more desirable than gold, than fine gold, than much fine gold. Gold is of the earth, earthly; but grace is the image of the heavenly. Gold is only for the body and the concerns of time; but grace is for the soul and the concerns of eternity. (2.) Far before all pleasures and delights of sense. The word of God, received by faith, is sweet to the soul, sweeter than honey and the honey comb. The pleasures of sense are the delight of brutes, and therefore debase the great soul of man; the pleasures of religion are the delight of angels, and exalt the soul. The pleasures of sense are deceitful, will soon surfeit, and yet never satisfy; but those of religion are substantial and satisfying, and there is no danger of exceeding in them.

2. See what use he made of the precepts of God's word: By them is thy servant warned. The word of God is a word of warning to the children of men; it warns us of the duty we are to do, the dangers we are to avoid, and the deluge we are to prepare for, Ezek. iii. 17 ; xxxiii. 7 . It warns the wicked not to go on in his wicked way, and warns the righteous not to turn from his good way. All that are indeed God's servants take this warning.

3. See what advantage he promised himself by his obedience to God's precepts: In keeping them there is great reward. Those who make conscience of their duty will not only be no losers by it, but unspeakable gainers. There is a reward, not only after keeping, but in keeping, God's commandments, a present great reward of obedience. Religion is health and honour; it is peace and pleasure; it will make our comforts sweet and our crosses easy, life truly valuable and death itself truly desirable.

III. He draws some good inferences from this pious meditation upon the excellency of the word of God. Such thoughts as these should excite in us devout affections, and they are to good purpose.

1. He takes occasion hence to make a penitent reflection upon his sins; for by the law is the knowledge of sin. "Is the commandment thus holy, just, and good? Then who can understand his errors? I cannot, whoever can." From the rectitude of the divine law he learns to call his sins his errors. If the commandment be true and righteous, every transgressions of the commandment is an error, as grounded upon a mistake; every wicked practice takes rise from some corrupt principle; it is a deviation from the rule we are to work by, the way we are to walk in. From the extent, the strictness, and spiritual nature, of the divine law he learns that his sins are so many that he cannot understand the number of them, and so exceedingly sinful that he cannot understand the heinousness and malignity of them. We are guilty of many sins which, through our carelessness and partiality to ourselves, we are not aware of; many we have been guilty of which we have forgotten; so that, when we have been ever so particular in the confession of sin, we must conclude with an et cetera—and such like; for God knows a great deal more evil of us than we do of ourselves. In many things we all offend, and who can tell how often he offends? It is well that we are under grace, and not under the law, else we were undone.

2. He takes occasion hence to pray against sin. All the discoveries of sin made to us by the law should drive us to the throne of grace, there to pray, as David does here, (1.) For mercy to pardon. Finding himself unable to specify all the particulars of his transgressions, he cries out, Lord, cleanse me from my secret faults; not secret to God, so none are, nor only such as were secret to the world, but such as were hidden from his own observation of himself. The best of men have reason to suspect themselves guilty of many secret faults, and to pray to God to cleanse them from that guilt and not to lay it to their charge; for even our sins of infirmity and inadvertency, and our secret sins, would be our ruin if God should deal with us according to the desert of them. Even secret faults are defiling, and render us unfit for communion with God; but, when they are pardoned, we are cleansed from them, 1 John i. 7 . (2.) For grace to help in time of need. Having prayed that his sins of infirmity might be pardoned, he prays that presumptuous sins might be prevented, v. 13 . All that truly repent of their sins, and have them pardoned, are in care not to relapse into sin, nor to return again to folly, as appears by their prayers, which concur with David's here, where observe, [1.] His petition: "Keep me from ever being guilty of a wilful presumptuous sin." We ought to pray that we may be kept from sins of infirmity, but especially from presumptuous sins, which most offend God and wound conscience, which wither our comforts and shock our hopes. "However, let none such have dominion over me, let me not be at the command of any such sin, nor be enslaved by it." [2.] His plea: " So shall I be upright; I shall appear upright; I shall preserve the evidence and comfort of my uprightness; and I shall be innocent from the great transgression; " so he calls a presumptuous sin, because no sacrifice was accepted for it, Num. xv. 28-30 . Note, First, Presumptuous sins are very heinous and dangerous. Those that sin against the habitual convictions and actual admonitions of their consciences, in contempt and defiance of the law and its sanctions, that sin with a high hand, sin presumptuously, and it is a great transgression. Secondly, Even good men ought to be jealous of themselves, and afraid of sinning presumptuously, yea, though through the grace of God they have hitherto been kept from them. Let none be high-minded, but fear. Thirdly, Being so much exposed, we have great need to pray to God, when we are pushing forward towards a presumptuous sin, to keep us back from it, either by his providence preventing the temptation or by his grace giving us victory over it.

3. He takes occasion humbly to beg the divine acceptance of those his pious thoughts and affections, v. 14 . Observe the connexion of this with what goes before. He prays to God to keep him from sin, and then begs he would accept his performances; for, if we favour our sins, we cannot expect God should favour us or our services, Ps. lxvi. 18 . Observe, (1.) What his services were—the words of his mouth and the meditations of his heart, his holy affections offered up to God. The pious meditations of the heart must not be smothered, but expressed in the words of our mouth, for God's glory and the edification of others; and the words of our mouth in prayer and praise must not be formal, but arising from the meditation of the heart, Ps. xlv. 1 . (2.) What was his care concerning these services—that they might be acceptable with God; for, if our services be not acceptable to God, what do they avail us? Gracious souls must have all they aim at if they be accepted of God, for that is their bliss. (3.) What encouragement he had to hope for this, because God was his strength and his redeemer. If we seek assistance from God as our strength in our religious duties, we may hope to find acceptance with God in the discharge of our duties; for by his strength we have power with him.

In singing this we should get our hearts much affected with the excellency of the word of God and delivered into it, we should be much affected with the evil of sin, the danger we are in of it and the danger we are in by it, and we should fetch in help from heaven against it.

7-9. The law is described by six names, epithets, and effects. It is a rule, God's testimony for the truth, His special and general prescription of duty, fear (as its cause) and judicial decision. It is distinct and certain, reliable, right, pure, holy, and true. Hence it revives those depressed by doubts, makes wise the unskilled ( 2Ti 3:15 ), rejoices the lover of truth, strengthens the desponding ( Psa 13:4 ; 34:6 ), provides permanent principles of conduct, and by God's grace brings a rich reward.

And he entered into a ship, and passed over, and came into his own city.2. And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy, "Son, be of good cheer; thy sins be forgiven thee."3. And, behold, certain of the Scribes said within themselves, "This man blasphemeth."4. And Jesus knowing their thoughts said, "Wherefore think ye evil in your hearts?5. For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?6. But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) "Arise, take up thy bed, and go unto thine house."7. And he arose, and departed to his house.8. But when the multitude saw it, they marvelled, and glorified God, which had given such power unto men.

Christ had above shewn His excellent power by teaching, when "he taught them as one having authority;" in the leper, when He said, "I will, be thou clean;" by the centurion, who said to Him, "Speak the word, and my servant shall be healed;" by the sea which He calmed by a word; by the daemons who confessed Him; now again, in another and greater way, He compels His enemies to confess the equality of His honour with the Father; to this end it proceeds, "And Jesus entered into a ship, and passed over, and came into his own city." He entered a boat to cross over, who could have crossed the sea on foot; for He would not be always working miracles, that He might not take away the reality of His incarnation.

The Creator of all things, the Lord of the world, when He had for our sakes straitened Himself in the bonds of our flesh, began to have His own country as a man, began to be a citizen of Judaea, and to have parents, though Himself the parent of all, that affection might attach those whom fear had separated.

By "his own city" is here meant Capharnaum. For one town, to wit, Bethlehem, had received Him to be born there; another had brought Him up, to wit, Nazareth; and a third received Him to dwell there continually, namely, Capharnaum.

That Matthew here speaks of "his own city," and Mark calls it Capharnaum, would be more difficult to be reconciled if Matthew had expressed it Nazareth. But as it is, all Galilee might be called Christ’s city, because Nazareth was in Galilee; just as all the Roman empire, divided into many states, was still called the Roman city. (margin note: civitas) Who can doubt then that the Lord in coming to Galilee is rightly said to come into "his own city," whatever was the town in which He abode, especially since Capharnaum was exalted into the metropolis of Galilee?

Or; This city may be no other than Nazareth, whence He was called a Nazarene.

And if we adopt this supposition, we must say that Matthew has omitted all that was done from the time that Jesus entered into His own city till He came to Capharnaum, and has proceeded on at once to the healing of the paralytic; as in many other places they pass over things that intervened, and carry on the thread of the narrative, without noticing any interval of time, to something else; so here, "And, to, they bring unto him a paralytic laying on a bed."

This paralytic is not the same as he in John. For he lay by the pool, this in Capharnaum; he had none to assist him, this was borne "on a bed."

"On a bed," because he could not walk.

He does not universally demand faith of the sick, as, for example, when they are mad, or from any other sore sickness are not in possession of their minds; as it is here, "seeing their faith;"

not the sick man’s, but theirs that bare him.

Seeing then that they shewed so great faith, He also shews His excellent power; with full power forgiving sin, as it follows, "he said to the paralytic, Be of good courage, son, thy sins are forgiven thee."

Of how great power with God must a man’s own faith be, when that of others here availed to heal a man both within and without. The paralytic hears his pardon pronounced, in silence uttering no thanks, for he was more anxious for the cure of his body than his soul. Christ therefore with good reason accepts the faith of those that bare him, rather than his own hardness of heart.

Or, we may suppose even the sick man to have had faith; otherwise he would not have suffered himself to be let down through the roof as the other Evangelist relates. Jerome: O wonderful humility! This man feeble and despised, crippled in every limb, He addresses as "son." The Jewish Priests did not deign to touch him. Even therefore His "son," because his sins were forgiven him. Hence we may learn that diseases are often the punishment of sin; and therefore perhaps his sins are forgiven him, that when the cause of his disease has been first removed, health may be restored.

The Scribes in their desire to spread an ill report of Him, against their will made that which was done be more widely known; Christ using their envy to make known the miracle. For this is of His surpassing wisdom to manifest His deeds through His enemies; whence it follows, "Behold, some of the Scribes said among themselves, This man blasphemeth."

We read in prophecy, "I am he that blotteth out thy transgressions;" [ Isa 43:25 ] so the Scribes regarding Him as a man, and not understanding the words of God, charged Him with blasphemy. But He seeing their thoughts thus shewed Himself to be God, Who alone knoweth the heart; and thus, as it were, said, By the same power and prerogative by which I see your thoughts, I can forgive men their sins. Learn from your own experience what the paralytic has obtained. "When Jesus perceived their thoughts, he said, Why think ye evil in your hearts?"

He did not indeed contradict their suspicions so far as they had supposed Him to have spoken as God. For had He not been equal to God the Father, it would have behoved Him to say, I am far from this power, that of forgiving sin. But He confirms the contrary of this, by His words and His miracle; "Whether is it easier to say, Thy sins are forgiven thee, or to say, Arise, and walk?" By how much the soul is better than the body, by so much is it a greater thing to forgive sin than to heal the body. But forasmuch as the one may be seen with the eyes, but the other is not sensibly perceived, He does the lesser miracle which is the more evident, to be a proof of the greater miracle which is imperceptible.

Whether or no his sins were forgiven He alone could know who forgave; but whether he could rise and walk, not only himself but they that looked on could judge of; but the power that heals, whether soul or body, is the same. And as there is a great difference between saying and doing, the outward sign is given that the spiritual effect may be proved; "But that ye may know that the Son of Man hath power on earth to forgive sins." Chrysostom: Above, He said to the paralytic, "Thy sins are forgiven thee," not, I forgive thee thy sins; but now when the Scribes made resistance, He shews the greatness of His power by saying, "The Son of Man hath power on earth to forgive sins." And to shew that He was equal to the Father, He said not that the Son of Man needed any to forgive sins, but that "He hath power."

These words "That ye may know," may be either Christ’s words, or the Evangelist’s words. As though the Evangelist had said, They doubted whether He could remit sins, "But that ye may know that the Son of Man hath the power to remit sins, he saith to the paralytic." If they are the words of Christ, the connexion will be as follows; You doubt that I have power to remit sins, "but that ye may know that the Son of Man hath power to remit sins" the sentence is imperfect, but the action supplies the place of the consequent clause, "he saith to the paralytic, Rise, take up thy bed."

That which had been proof of his sickness, should now become proof of his recovered health. "And go to thy house," that having been healed by Christian faith, you may not die in the faithlessness of the Jews.

This command He added, that it might be seen there was no delusion in the miracle; so it follows to establish the reality of the cure, "And he arose, and went away to his own house." But they that stood by yet grovel on the earth, whence it follows, "But the multitude seeing it were afraid, and glorified God, who had bestowed such power among men." For had they rightly considered among themselves, they would have acknowledged Him to be the Son of God. Meanwhile it was no little matter to esteem Him as one greater than men, and to have come from God.

Mystically; When driven out of Judaea, He returns into His own city; the city of God is the people of the faithful; into this He entered by a boat, that is, the Church.

Christ has no need of the vessel, but the vessel of Christ; for without heavenly pilotage the bark of the Church cannot pass over the sea of the world to the heavenly harbour.

In this paralytic the whole Gentile world is offered for healing, he is therefore brought by the ministration of Angels; he is called Son, because he is God’s work; the sins of his soul which the Law could not remit are remitted him; for faith only justifies. Lastly, he shews the power of the resurrection, by taking up his bed, teaching that all sickness shall then be no more found in the body.

Figuratively, the soul sick in the body, its powers palsied, is brought by the perfect doctor to the Lord to be healed. For every one when sick, ought to engage some to pray for his recovery, through whom the halting footsteps of our acts may be reformed by the healing power of the heavenly word. These are mental monitors, who raise the soul of the hearer to higher things, although sick and weak in the outward body.

The Lord requires not in this world the will of those who are without understanding, but looks to the faith of others; as the physician does not consult the wishes of the patient when his malady requires other things.

His rising up is the drawing off the soul from carnal lusts; his taking up his bed is the raising the flesh from earthly desires to spiritual pleasures; his going to his house is his returning to Paradise, or to internal watchfulness of himself against sin.

Or by the bed is denoted the pleasure of the body. He is commanded now he is made whole to bear that on which he had lain when sick, because every man who still takes pleasure in vice is laid as sick in carnal delights; but when made whole he bears this because he now endures the wantonness of that flesh in whose desires he had before reposed.

It is a very fearful thing to be seized by death while the sins are yet unforgiven by Christ; for there is no way to the heavenly house for him whose sins have not been forgiven. But when this fear is removed, honour is rendered to God, who by His word has in this way given power to men, of forgiveness of sins, of resurrection of the body, and of return to Heaven.

The cure of the paralytic (ver. 2), is generally supposed to have been anterior in point of time, to the cure of two possessed persons, chap. viii. Carrieres supposes the contrary. (Bible de Vence) --- Into his own city. Not of Bethlehem, where he was born, nor of Nazareth, where he was brought up, but of Capharnaum, says St. John Chrysostom, where he is said to have dwelt since he began to preach. See Matthew iv. 13. (Witham) --- St. Jerome understands this city to be Nazareth, which was Christ's own, because he was conceived there. St. Augustine, St. John Chrysostom, Euthymius, Theophylactus, think it was Capharnaum, because this miracle was performed at the last mentioned place, according to St. Mark's relation; and St. Matthew calls it Christ's own city, because after leaving Nazareth, he chose Capharnaum for the chief place of his abode. If St. Jerome's interpretation be admitted, we must suppose that St. Matthew having told us that Christ came to his own city, Nazareth, and omitting to relate what happened there, passed immediately to the history of the cure of the paralytic, which took place at Capharnaum. Such omissions and change of place without the reader's being informed of the transition, are not unfrequent in the evangelists. We must likewise observe that they frequently invert the order of facts, as to the time of their happening. (Jansenius) --- Christ may be said to have had three cities: Bethlehem, in which he was born; Nazareth, in which he was educated; and Capharnaum, in which he most frequently resided, during his sacred ministry. It is most probable, and most generally understood, that in this place of the Scripture Capharnaum is meant; though several understand it of Nazareth, and some few with Sedulius, lib. 3. carn.

Intravit natale solum, quo corpore nasci

Se voluit, patriamque sibi pater ipse dicavit.

Thy sins are forgiven thee. We do not find that the sick man asked this; but it was the much greater benefit, and which every one ought to prefer before the health of the body. (Witham) --- He says this, because he wished to declare the cause of the disease, and to remove it, before he removed the disease itself. He might also desire to shew the paralytic, what he ought to have prayed for in the first place. (Menochius) --- The sick man begs for corporal health, but Christ first restores to him the health of his soul, for two reasons: 1st. That be might insinuate to the beholders, that the principal intent of his coming into the world was to cure the evils of the soul, and to let them know that the spiritual cure ought most to be desired and petitioned for. Corporal infirmities, as we learn in many places of the sacred text, are only the consequences of the sins of the patient. In St. John (chap. iii.), Christ bids the man whom he had healed, to sin no more, lest something worse should befall him; and St. Paul says, that many of the Corinthians were afflicted with various diseases, and with death, on account of their unworthily receiving the body of the Lord. A second reason why Christ forgave the sick man his sins, was, that he might take occasion from the murmurs of the Pharisees, to speak more plainly of his power and divinity, which he proved not only by restoring the man instantaneously to health, but by another miracle equally great and conclusive, which consisted in seeing the thoughts they had never expressed; for the evangelist observes, that they murmured in their hearts. He afterwards cures the sink man to shew, says he, that the Son of man has power to forgive sins. (Jansenius) --- We may here observe likewise, that when Christ afterwards gave his apostles their mission, and empowered them to preach to the whole world, he communicates this same power to them, and seems to refer to the miracles which he had wrought, to prove that he himself had the power which he gave to them. All power, says he, is given to me in heaven and on earth. As the Father sent me, so I send you. ... Whose sins you shall forgive, they are forgiven. (Haydock) --- Seeing their faith. It does not follow from hence, as Calvin would have it, that faith alone will save us. For St. John Chrysostom says, "Faith indeed is a great and salutary thing, and without it there is no gaining salvation." But this will not of itself suffice without good works; for St. Paul admonishes us, who have made ourselves deserving a participation of the mysteries of Christ, thus, (Hebrews chap. iv.) "Let us hasten, therefore, to enter into that rest." He tells us to hasten, that is, faith alone will not suffice, but we must also strive all our life by good works to render ourselves worthy to enter the kingdom of heaven: for if those Israelites, who murmured and would not bear the calamities of the desert, were not, on that account, permitted to enter the land of promise, how can we think ourselves worthy of the kingdom of heaven, (figured by the land of promise) if we will not in this world undergo the labours of good works. (St. John Chrysostom) --- From hence St. Ambrose concludes, that our Saviour is moved to grant our petitions through the invocation of saints, as he even forgave this man his sins through the faith of those that brought him. Of how much greater efficacy then will not the prayers of the saints be? Barardius. --- Christ does not always require faith in the sick who desire to be cured, but seems to have dispensed with it on many occasions; for example, in the cases of those he cured possessed by the devil. (St. John Chrysostom) --- Son, &c. O the wonderful humility of the God-man! Jesus looks with complacence on this miserable wretch, whom the Jewish priests disdain to look upon, and in the midst of all his miseries calls him his son. (St. Thomas Aquinas) --- They had read what Isaias had said: I am, I am he who destroyeth thy sins: ego sum, ego sum ipse, qui deleo iniquitates tuas, xliii. 25.: but they had not read, or, at least they had not understood what the same prophet says, liii. 6. The Lord hath heaped upon him the iniquity of us all: posuit Dominus in eo iniquitatem omnium nostrum. Nor had they remembered the testimony of the Baptist: behold the Lamb of God, behold him who taketh away the sins of the world. (John i. 29.) (Maldonatus)

This man blasphemeth, by pretending to have a power to forgive sins, which none but God can do; and they looked upon Jesus as a man only. It is true, and what all Catholics teach, that God alone hath power of himself to forgive sins. But Christ, who was both God and man, could, and did communicate this power of forgiving sins in his name, to bishops and priests, as his ministers and instruments in the sacraments of baptism and penance. We have Christ's clear words for it, (John xx. 23.) whose sins you shall forgive, they are forgiven them, &c. (Witham) --- And behold some of the scribes. The Jewish rulers wished to defame the character of our divine Redeemer, but by this means they rendered the miracle much more famous, and Christ turned their wicked designs to their own confusion. (St. John Chrysostom) --- For Christ says, Why do you think evil in your hearts? in which words Jesus plainly evinces to them the reality of his divinity; for who knows the secrets of man's heart, but God alone? (St. Jerome)

Jesus seeing their thoughts. By shewing that he knew their hidden thoughts, as well as by healing the man, to confirm his words and doctrine, he gave them a proof of his divine power. (Witham) --- Not because they betrayed them by any exterior sign, but, as St. Mark says, knowing in his spirit that they so thought within themselves, because he was God, in whose hands are our hearts, (Proverbs chap. xv. and chap. xxi,) and to whose eyes all things are naked and open. (Tostatus.) --- Had not our Saviour been truly God, and equal to his Father, he would have rebuked the scribes, for attributing that to God only which he exercised. But so far from denying their assertion, he immediately admits the truth of it, and answers them by another no less wonderful act of his almighty power. He tells them publicly the evil they had thought in their hearts, whilst the Scriptures repeatedly affirm that God alone can know the secrets of hearts. Thou alone knowest the hearts of the children of men, 3 Kings, chap. viii. and 2 Paralipomenon chap. vi ver. 30. And man seeth those things that appear, but the Lord beholdeth the heart. And 1st Kings, chap. xvi, ver. 7, The searcher of reins and hearts is God. Psalm vii, ver. 10, The heart is perverse above all things, and unsearchable. Who can know it? I am the Lord that search the heart and prove the reins. (Jeremias, chap. xvii, ver. 9. and 10.); and innumerable other texts of Scripture might be brought to prove that God only can know the minds and thoughts of men. Our Saviour, therefore, shews himself to be equal to his Father, by thus revealing to all, the malicious murmurs of his enemies, who for fear of the multitude, dared not to publish themselves what their wicked hearts devised. (St. John Chrysostom, hom. xxx.) --- Said: Why do you think, &c. Here St. Cyril exclaims, Oh! thou Pharisee, who sayest, who is able to forgive sins, except God alone! I will answer thee; who is able to search into the secrets of the heart but God alone, who calls himself, by his prophet, the searcher of the hearts and the reins of men! (St. Cyril) --- If thou art incredulous about my power of remitting sin, behold I exercise another, whilst I lay open thy interior. (St. John Chrysostom)

The power of working miracles, and of forgiving sins, is proper to God, but can be communicated by God to man equally in the sacraments of baptism and penance. (Haydock) --- Which is easier. It is more difficult to remit sins than restore the health of the body. St. Augustine remarks, (tract. lxxii in Joannem) it is more difficult to justify a man than to create the heavens and the earth; but Christ speaks thus, because the Pharisees might otherwise have said, that as he could not confer visible health upon the body, he had recourse to the invisible remission of sins, and that it was easy to grant in words, what no one could discern whether it was really granted or not. In this sense, therefore, the word, "Be thou healed," is more difficult than simply to say, "Thy sins are forgiven thee;" which any one could say, though he might not effect what his word implied. (Menochius) --- Doubtless the healing of the body was easier, for as much as the soul is more excellent than the body, so much is the healing of the soul more difficult and more excellent than that of the body. But since the one is visible, the other invisible, therefore he performs the less, but more evident miracle, in testimony of the performance of the other more excellent, but less evident exertion of his power. Thus he truly verifies what the Baptist said of him, "This is he that taketh away the sins of the world." (St. John Chrysostom, hom. xxx.)

But that you may know. This may be understood differently, either as spoken by Christ to the Jews present, or by the evangelist to the people to whom he wrote his gospel. (St. Thomas Aquinas) --- Thus Christ proves that he had the power of remitting sins; as a falsity cannot be confirmed by a miracle, since in this case God would bear testimony to a falsity. (Menochius) --- Take thy bed, &c. This doubtless was commanded him, to convince the whole world that this was no phantom, and to add still greater credibility to the fact, and he rose, &c. --- He who was pleased to become man, is truly the Son of God; and, in this quality, he possesses all power. This he proves by the double exercise of his power over both soul and body. (Haydock) --- Surge, tolle, and vade, Christ added these words for the greater evidence of the cure. (Maldonatus)

Feared, and glorified God. Here it may be observed, that the people, before they praised, feared God, for the fear of God is the beginning of wisdom. And St. Basil says, that fear, as a good guide, necessarily leads us to piety; and charity takes us, after having been exercised a little in fear, makes us perfect men. (St. Basil)

Ver. 6.But that ye may know, &c. Observe the expression, Son of Man, for Christ forgave sins, not only as He was God, but in that He was man, authoritatively and meritoriously. Because His Humanity was hypostatically united to His Divinity, and subsisted in the Divine Person of the Son of God, therefore He was able to make full satisfaction for the sins of the whole world.

Wherefore this primary power and authority of forgiving sins was given unto Him, next unto God, which power He is able to grant unto others likewise, such as priests, who are instituted by Him, as His ministers, that they too should forgive sins. Whence S. Thomas says (3 part. quæst. 63, art. 3), "The power of the excellence of Christ standeth in four things. 1. Because His merit, and the virtue of His Passion, operate in the sacraments. 2. Because by His Name the sacraments are sanctified. 3. Because He Himself, who gives virtue to the sacraments, had power to institute them. 4. Because the effect of the sacramentsin other words, the remission of sins, and graceChrist is able to confer without the sacraments. This power is peculiar to Christ alone, quâ man; and therefore it has been communicated neither to priest nor pontiff, nor to S. Peter."

Arise, take up thy bed, &c. Rise: be sound and healed of thy palsy; and to show to the Scribes and all the people that thou art healed, take up thy bed, that now thou mayest bear that which has lately borne thee, as Sedulius says in this place, "He himself, with grateful thanks, repaid his hire." Instead of bed (lectum), Mark has grabatum. Grabatus, says Sipontius, is a narrow sort of couch on which we recline at noon, as if from carabatus, something on which we lay our head, from καρὰ, the head, and, βατὸν, passing. Whence the line of Martial

"Went the three-legged grabatus, went the three-legged table."

And he arose, &c. He arose at once, for what Christ said was straightway done. And the man walked off with the bed upon his shoulders.

S. Simon Stylites followed the example of this miracle of Christ, as may be seen in his Life, taken by Surius out of Theodoret. "A certain Saracen prince brought to him a paralytic domestic, and asked him to heal him. The holy man commanded him to be brought into the midst, and bade him abjure the impiety of his ancestors. After the man had done this, he asked him if he believed in the Father, the Son, and the Holy Ghost. He replied that he did believe. 'If thou believest,' said he, 'rise up.' As soon as he had arisen, he bade him take up and carry the before-named prince, who was an excessively fat man, upon his shoulders, as far as his tent. And he immediately raised him up, and carried him whither he was bidden. All the spectators were amazed at this miracle, and glorified God." In a similar manner S. Bernard, at the request of the King of France, healed a man sick of the palsy, with the sign of the Cross, and bade him take up his bed.

Tropologically; by the sick man's taking up, and carrying his bed is meant, that by the just judgment of God it cometh to pass that the sinner who aforetime willingly consented to temptation, after he has repented, feels temptation against his will. For repentance truly takes away sin, but not sinful habits and depraved inclinations, which the sinner of his own will contracted and put on. Thus S. Mary of Egypt, after her conversion, felt for seventeen years the sharp goads of lust, because for so many years she had shamefully lived in lust.

But when the multitudes saw it they marvelled, &c. Instead of marvelled, the Latin Vulgate has, they feared. S. Mark adds, that the multitude said, We never saw it after this fashion. S. Luke, We have seen strange things today. For this man's whole body was paralysed. S. Mark says that, he was borne of four, which shows that the palsy had affected every limb. He was a different paralytic from the one of whom S. John makes mention (Joh_5:2), who was healed in the Sheep-market at Jerusalem. That man had no one carrying him: neither did he believe, as this one did, to whom it was said, Son, be of good cheer.

Tropologically; paralysis is any disease of the soul whatsoever, but especially of fleshly lust, and the carelessness and indifference to spiritual things which it generates. For it so entirely prostrates the soul, that it is without power to lift itself up to virtue, to heaven, to God. Wherefore the man that labours under this disease must be carried by bearers, that is, by pastors, preachers, confessors, up upon the housetop, that is, to the desire of salvation and heavenly things; and then must be let down through the roof to the feet of Christ; and they must ask of Him by earnest prayer to heal him by His grace, and restore to him the power of motion, and the sense of spiritual things. Then when he is healed, let him give thanks to Christ his Saviour, and let him not be slothful, but let him go away to the house of his mind and conscience, and sweep it clean of vices, and adorn it with all virtuous actions. Thus ought the soul to trust in the Lord, because He alone is able to supply all her wants. She ought to arise from the sleep of sin, and the bed of depraved habits, by calling to mind into what a state she has fallen, which she doth by confession; for as he who arises, so also does he who confesses, come forth: she ought to take up her bed, which pertains to satisfaction, for when that is enjoined in confession, it is a sort of burden to be borne, for the flesh which, as a bed, gave pleasure, and as it were carried the dead soul, ought, after remission and satisfaction. to be a burden to a man, as it was to him who cried out, "0 wretched man that I am! who shall deliver me from the body of this death?" So Salmeron, Jansen, Toletus, and others, expound this passage.

Anagogically, understand it of the celestial glory, concerning which the Psalmist speaks, "I was glad when they said unto me, We will go into the house of the Lord." (Psa_122:1.) For, in the resurrection, the Lord will say, "Arise, that is, from death; and take up thy bed, that is, resume thy body, endowed with glorious gifts; and go into thine house, that is, into the eternal and heavenly mansion."

And as Jesus passed forth from thence, &c. Custom, in Greek, τελος, means revenue; from which telonium, the word here used by S. Matthew, means the house, or place where the sailors and merchants paid the tribute and customs dues upon their ships and merchandise. Here sat the publicans, who were the farmers and collectors of these dues. Hence the Persian version, instead of telonium has, in the house of payment; the Ethiopic has, in the forum, or market-place. Matthew was one of these publicans; whence it is probable that his house was at Capernaum, by the shore of the Sea of Galilee, at a point where the vessels touched. The Roman Senate and the people were accustomed to let the tribute which was due to them from their subjects for a stipulated sum.

Jansen, in his Harmony of the Gospels, says, that persons who have carefully surveyed the Holy Land, assert that the spot where Matthew was called is still pointed out, outside of Capernaum, near the Sea. Mark and Luke say that Matthew was sitting at the telonium, because, by this word, they seem to mean not a house, but a table, on which they were counting the tribute money.

Named Matthew. Matthew names himself, both out of humility, that he might confess to the whole world that he had been a publican and a sinner, and also out of gratitude, that he might make known abroad the exceeding grace of Christ towards him, just as S. Paul does: "It is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief," (1Ti_1:15.)

Follow me: Whom in Capernaum thou hast heard preaching heavenly doctrine, and confirming it by many miracles, and especially by that recent healing of the paralytic. He calls Matthew, already subdued by the fame of His miracles, says Chrysostom. Observe the condescension of Christ who calls Matthew, the publican, and so a man infamous among the Jews, not only to grace but to His family and intimate friendship and Apostleship.

And he arose, &c. Note here the efficacy of Christ's vocation, and the ready obedience of Matthew. Hear what S. Jerome says about it. "Porphyry and Julian find fault in this place, either with the lying unskilfulness of the historian, or else with the folly of those persons who immediately followed the Saviour, as though they irrationally followed the first person who called them. But they do not consider that great miracles and mighty signs had preceded this calling. And there can be no doubt that the Apostles had witnessed these things before they believed. This at least is certain, the very refulgence and majesty of the hidden Divinity, which shone even in His human countenance, was able to attract to Him those who saw Him as soon as they beheld Him. For if there be in a magnet, which is but a stone, such force that it is able to attract, and join unto itself rings and straws, how much more is the Lord of all creatures able to draw unto Himself whom He will."

Thus then as a magnet draws iron unto it, so did Christ draw Matthew, and by His drawing, gave him his virtues, and chiefly his exceeding love of God, zeal for souls, ardour in preaching. Listen to the account of S. Matthew's conversion, which he himself gave to S. Bridget, when praying at his tomb at Malphi: "It was my desire at the time I was a publican to defraud no man, and I wished to find out a way by which I might abandon that employment, and cleave to God alone with my whole heart. When therefore He who loved me, even Jesus Christ was preaching, His call was a flame of fire in my heart; and so sweet were His words unto my taste, that I thought no more of riches than of straws: yea, it was delightful to me to weep for joy, that my God had deigned to call one of such small account, and so great a sinner as I to His grace. And as I clave unto my Lord, His burning words became fixed in my heart, and day and night I fed upon them by meditation, as upon sweetest food."

And it came to pass as he sat at meat, &c. This was in Matthew's own house, for he is silent about his virtues, outspoken about his errors. This appears from what Luke says, Levi, that is, Matthew, made him a great feast in his own house: to this feast he invited many of his companions, publicans like himself, and sinners, that they might be drawn by the kindness of Christ to follow Him, as he had done. It is indeed a sign of true conversion to be anxious that others also should be converted from their sins. For good is self-diffusive, and charity instigates men to seek the salvation of other lost sinners.

The office of a publican, although a just one in itself, and one that could be exercised without sin, yet, because avaricious men frequently undertook it from love of gain, who extorted unjust dues, especially from the poor, publicans were accounted infamous among the Jews, and public sinners, as public usurers are similarly accounted among Christians. There was this also, that the Jews maintained that they, as a people dedicated to God, ought not to pay tribute to the Romans, who were Gentiles and idolaters: for this was contrary to the liberty and dignity of the children of God. Thus they detested the publicans, who exacted the tribute.

Sinners are here distinguished from publican. These sinners seem to have been dissolute Jews, who cared little for the law and religion of the Jews, and lived in a heathenish manner, or who had apostatized to heathenism.

And when the Pharisees saw it, &c. These are the words, not of those who asked a question, but of those who were making an accusation. As much as to say, "Your Master Christ acts contrary to the law of God and the traditions of the Fathers. Why do you listen to Him, and follow Him? He associates with sinners. He is bringing the stain of their sins and infamy upon you."

But when Jesus heard that, &c. from the report of His disciples. For even the Pharisees did not dare to make this charge to Christ Himself. He saith, not to His disciples, but to the Pharisees, for He turned Himself to those from whom the complaint proceeded, as is clear from what follows. They that are whole, &c. As a physician is not infected by the diseases of those who are sick, but rather overcometh diseases, and drives them away, and therefore it is not a disgrace, but an honour to a physician to be associated with the sick, so in like manner I, who have been sent from heaven to earth by God the Father, to be a physician of sin-sick souls, am not contaminated by their sins when I associate with them, but rather heal them, which is the highest praise to Me, and the greatest benefit to them. I therefore am the Physician, not the companion of sinners.

But go ye: that is, go away from Me; depart out of My sight. They are the words of one repudiating them. And learn, what Hosea says (vi. 6), I will have mercy and not sacrifice: i.e., I prefer mercy to sacrifice, although sacrifice is the noblest act of religion. Therefore follow mercy, even as I do, that ye may save sinners. For I prefer mercy, and to have pity upon miserable sinners, rather than with you to offer victims to God. See what I have said upon Hos_6:6, where I have commented upon the dignity and surpassing excellency of mercy.

Well does S. Bernard (Serm. 16 in Cant.).exclaim, "0 Wisdom, with what art of healing, by wine and oil, dost Thou restore health to my soul! Thou art bravely sweet, and sweetly brave, brave for me, sweet to me. Thy name is oil poured forth, not wine. For I would not that Thou shouldst enter into judgment with Thy servant. It is oil, because thou crownest me with mercy and loving kindness. It is indeed oil; for oil floats at the top of all liquids with which it is mingled: and thus it is a lively figure of that Name which is above every name."

For I came not to call the just but sinners. So it is in the Vulgate. The Greek adds, ει̉ς μετανοίαν, to repentance. So too S. Luke, and the Arabic Version. This must be either expressed or understood. For Christ also called Nathanael, who was a just man. Also He called the Blessed Virgin, S. John, and Elizabeth, who were saints, to still greater sanctity and perfection.

Hilary, Jerome, Bede, &c., take the words differently, I came not to call the righteous, that is, those who proudly, but falsely esteem and boast themselves to be righteous, when they are in very truth sinners and hypocrites, such as ye are, 0 ye Pharisees.

Then came to him the disciples of John, &c. Then, signifies that it was shortly afterwards. The Pharisees being, therefore, upon just grounds, refuted by Christ, here frame another accusation against Him. They suborn the disciples of John, that by the occasion of fasting, practised by them in common with themselves, they might bring it as a charge against Christ, that neither He, nor His disciples fasted. Now this particular fast to which they refer was not prescribed by the Law, for Christ and His disciples observed the fasts as well as all the other requirements of the Law: but it was a fast, either appointed by the Jewish doctors, or else voluntarily taken up by their disciples at the exhortation of the doctors. Wherefore S. Luke relates that they said, Why do the disciples of John fast oft, and make prayers, and likewise the disciples of the Pharisees, but Thine eat and drink? It is as much as to say, "Thou wishest to be our Reformer, and a master of perfection. Why then do we fast, when Thou and Thine lead a genial life?" S. Mark speaks of the disciples of John, in connection with those of the Pharisees. This was because the Pharisees instigated John's disciples to propose this question to Christ. And this is the reason why S. Matthew in this place makes mention only of John's disciples. They therefore press Christ with the authority of John the Baptist, which was very great among the Jews, but they do it in an unwarrantable and presumptuous manner. "This was a haughty interrogation," says the Interlinear, "and full of Pharisaic pride." "Therefore," says S. Jerome, "John's disciples are to be blamed, because of their boasting about their fasting, as because of their uniting themselves to the Pharisees, whom John had condemned; also because they were calumniating Him of whom John had preached." Moreover, the disciples of John said these things out of zeal for their master, and out of envy of Christ, preferring John to Him. This may be gathered from S. John iii. 26. We may perceive a like jealousy in certain good men, even now, who busy themselves in extolling their own founder or patron above everybody else: but in this they are carnal and childish, and betray their own secret vanity and arrogance. For in thus extolling their master above others, they are really seeking to exalt themselves. Such were the Corinthians, who said, "I am of Paul, I of Cephas." Such the Apostle sharply rebukes, saying, "When there is envy and contention among you, are ye not carnal and walk as men?" (1Co_3:3.)

And Jesus saith unto them, Can the children of the bridechamber, &c. The Bridegroom is Christ, because He hath betrothed human nature, and by it the Church, unto Himself, in the Incarnation, and hath united them unto Himself by a perpetual bond of marriage. This marriage Christ hath begun by grace on earth (Mat_22:2), but He will consummate it in glory with His elect in heaven, where there shall be celebrated the endless marriage feast of the Lamb (Rev_9:7). Hence John the Baptist calls himself the friend of the Bridegroom (Joh_3:29). And Christ's disciples, hearing this, knew that He was the Bridegroom.

Children of the bridechamber. So it is in the Greek. But the Latin Vulgate has, sons of the bridegroom. The meaning of children of the bridechamher, is that they rejoice in the Bridegroom's marriage, and are accounted His familiar friends, and are admitted to His chamber and hear His secret counsels. By a similar Hebraism, they are called sons of obedience, who love obedience; sons of pride, who delight in pride.

Mourn, by catachresis, for fast, because in mourning, men fast, and fasting makes men sad; just as, on the contrary, food and wine make men jovial and cheerful. The meaning is, "It is not wonderful that My disciples do not mourn and fast whilst they are enjoying Me and My nuptials. For at a wedding, modest banquets are becoming, fasting is unbecoming. But the sons of the Servantthat is, My servant John Baptist, who leads an austere life to bring men to repentance, and imposes the burdensome law of Moses upon his followers because it is still bindinggrief and fasting, I say, become them; for they, by means of sorrow and austere deeds of penance, are preparing the way for sinners to the joyful marriage supper of the Bridegroom, Christ. But Christ shall die, and be taken from them, and then shall His disciples mourn and fast. He alludes to the ancient custom of mourning for the dead, accompanied by fasting. Thus the Hebrews mourned for Saul, fasting seven days.

Christ here intimates that novices in the faith and in religious orders must be gently and blandly treated, as being tender and but children in spirit, until they become matured in virtue, lest they should despair, or forsake the path of virtue on which they have entered. Thus S. Pachomius, who received the rule of his Order from an angel, directed novices to be instructed in it for three years, even as Christ fed His Apostles with milk, and instructed them in His school for three years.

We are here reminded of that ancient good Abbot, who used to receive his guests to dine before the canonical hour for refection. When asked the reason, he said, "Fasting, my brethren, is always with me, but since I am about to send you away, I cannot have you with me always. Since, therefore, I receive Christ in you, I ought to refresh you; and when I shall have set you on your way, I shall be able, by myself, to make up for deferring my fasting." So Cassian and Sulpitius relate.

Moreover, after Christ's death, the Apostles often fasted, and suffered from hunger and thirst, as S. Paul relates at length, 2 Cor. xi. So in the Life of S. Peter we read that he did severe penance, and ate only bread with olives.

Hence, also, in the Eastern Church, says S. Epiphanius (Hæres. 75), Christians fast on Wednesdays and Fridays. So they still do in Greece, Poland, and Holland. In other parts of the Western Church they abstain from flesh on Fridays and Saturdays. These customs arose because on Wednesday the Bridegroom was betrayed to the Jews by Judas, on Friday He was crucified, and on Saturday He lay in the tomb. Epiphanius adds that formerly on fasting days Christians ate nothing but bread and salt, with water, and that this was enjoined by a decree of the Apostles.

Tropologically, S. Jerome says, "When Christ the Bridegroom departed from us on account of sins, then especially must grief and fasting be undergone."

But SS. Hilary and Ambrose say, we have Christ the Bridegroom with us, and we continually feed on His Body in the Eucharist. But those to whom the Bridegroom is not present, present, that is, by grace, such as those who are living in deadly sin, keep a perpetual fast, because they lack the Bread of Life. S. Ambrose, explaining the words of Christ, The Bridegroom shall be taken away from them, says, "No one can take Christ from thee, unless thou takest thyself away from Him."

No man putteth a piece of new cloth, &c. Note 1, for piece of cloth, the Greek has ε̉πιβλήμα, an addition, a patch. S. Augustine and Fertullian call it plagula. Others call it a little rag, what is called in Italian, un pezzo. Whence S. Francis desired his Brothers to wear patched garments, like paupers. For thus we see beggars wearing clothes made of many and divers-coloured patches, which you might reckon up to the number of a hundred. Hence they are called centos.

Of new, α̉γναφος, cloth, that is, unfulled, uncombed, uncarded clothcloth such as is brought by the weavers to be prepared and dyed. S. Luke has, commissuram a nova vestimento, "a patch off a new garment." For such is a new and rough rag. Whence the Italians call clothes, rags.

That which is put in to fill it up. The Greek and the Vulgate have, its plenitude; by which Christ means, its integrity. For if you sew a piece of new cloth on to an old garment, you will take away its integrity, so that it will no longer seem one garment but two, partly old, partly new.

Note 2, the meaning of the parable is this: If an ancient garment be torn, it should be mended with the like old cloth, not with new. For if the new patch be sewed on to the old cloth, the garment is no longer whole and homogeneous, but multiform and heterogeneous, and so deformed and spoilt

And the rent is made worse, that is, than it was before, when the garment was torn; worse, because of the division of the old parts from the other old parts, by the intervention of the new patch. Therefore the rent is made worse, because what has been added to it to mend it, tears it still more. Thus it is again cut out, and so there is a still greater rent.

In a similar way, Cicero said of Julius Cæsar, when he wished to decorate certain unworthy persons with Senatorial dignity, "Them he did not adorn, but brought disgrace upon the honours themselves."

Note 3, the parable is connected with the matter in hand, as follows: "As no one sews a new patch on an old garment, but attaches new to new, old to old, so I, who am the most prudent Physician of souls, perceiving the ancient and ingrained habits of My disciples, as it were an old garment, and their infirmity as old bottles, do not, as yet, impose upon them hard and rigid penances and fasts, since they are not prescribed by the Law, but are voluntary, lest also the fruit of My teaching should be lost to them, and they, being moved to despair, should forsake Me and My teaching: but I am waiting until they shall be renewed by the Heavenly Spirit, whom I will send down at Pentecost, that, oldness and weakness being laid aside, they may undertake new austerities and new fasts. And this they shall do, not by compulsion, or from fear of punishment, like the Jews, but voluntarily, and out of love. For the New Law of Christ is one of liberty and love, as the Old Law was one of fear and servitude." That the Apostles, after Pentecost, kept frequent fasts, is plain from Act_13:2-3; 2Co_9:27; Act_27:9, &c. So Euthymius, Theophylact, Maldonatus, Jansen, and others explain this passage. Less appositely Tertullian, (lib. de Orat. c. 1, and lib. 3 contra Marc. c. 15) by old garments and old skins understands the Old Law, by the rough and new patch the New Law, or the Gospel. For the New Law hath reformed the Old, and as it were made it new. For precisely and adequately, by the old garment and the new, the Apostles are meant, who as yet, from their old habit of eating and living freely, were old, but were to be renewed at Pentecost by the spirit of temperance and austerity.

Neither do men put new wine, &c. Christ shows by a threefold similitude, that His disciples must not fast when He was present. 1. By the parable of the Spouse and the wedding. 2. Of the old and new garment. 3. Of the new wine, and the old bottles of skin. The sense is this: "As new wine, or must, by the violence of its fermenting spirit, and its heat, bursts the old skins, because they are worn and weak, and so there is a double loss, both of wine and skins; therefore new wine must be poured into new skins, that being strong, they may be able to bear the force of the must: so in like manner, new austerities and fasts must not be imposed as yet upon My disciples, lest their spirits should be broken, and they depart from Me. But I wait for the coming of the Holy Ghost at Pentecost."

Truly, saith Horace, "Unless the vessel be clean, it will taint whatever you pour into it." So also a pure and perfect life agrees not except with a mind cleansed from vices, pure and renewed. Otherwise both the austerity and the mind itself are full of sourness and bitterness.

An old proverb is similar to this parable, "A new sieve, a new peg," which Nonias quotes from Varro's Eumenides, where Zeno is said to have first hung a new sect upon a new peg, because Zeno founded at Athens a new sect of the Stoics, which he did by new reasonings and paradoxes. There is also the proverb, "A new swallow, a new spring." Whence the Rhodians, on the testimony of Theognis, by yearly public proclamation, invite the swallows in the springtime, "Come, come, 0 swallow, and bring us a good season and a Prosperous year."

While he spake these things, &c. A ruler, namely of the synagogue, as Luke adds, who presided over the synagogue in Capernaum. For these things took place by the shore of the sea of Galilee, near Capernaum, as is plain from Mar_5:21-22. Mark speaks of him as one of the rulers of the synagogue, for there were several rulers of the same synagogue, who taught and guided the people who assembled in it, in the same way that priests do now in churches. His name was Jairus, as Mark records. This is the same as the Hebrew Jair, meaning, that which shall be resplendent, or shall give light, from the root אור or, "he hath shone." For Jairus, as the ruler of the synagogue, illuminated the people, and taught the Law.

Worshipped him, that is, fell at his feet, as Mark and Luke have it.

My daughter, twelve years old, as Luke says, is even now dead, but come. Matthew, studying brevity, relates in substance what was done, rather than the exact historical sequence. For, as is plain from Mark and Luke, the child was not yet dead when her father first came to Christ and said, Come and lay thine hand upon her, and she shall live. As Christ and Jairus were going together, some one ran, and told Jairus that his daughter was dead, and that, the case being now desperate, he should come away from Christ. Then Christ, as it would seem, confirms his wavering faith, and Jairus hopefully leads Him to his house, and then, either by implication, or else in express words, asks Him to raise his daughter from death, as Matthew here relates.

S. Chrysostom and Theophylact explain differently. She is dead, i.e., she is near death, for in this way those who are wretched, are wont to exaggerate their miseries, that they may more easily obtain the aid for which they seek. S. Austin (lib. 2 de Consens. ,Evang. c. 28), adds, that the father by reckoning the time which his journey had taken, might suppose that she, whom he had left in her last agony, was now dead.

But come, lay thine hand. Jairus had seen, or heard of many sick who had been healed at Capernaum by the laying on of hands; and he hoped that Christ would do the same for his daughter. The faith of Jairus was less than that of the centurion, for he believed that Christ, even when absent, could heal his servant by a word.

And Jesus arose. It is probable that Christ was sitting and teaching the multitude when He rose up at the request of Jairus. Observe the readiness and promptitude of Christ to succour the afflicted. Let Christians imitate Him in this. S. Chrysostom adds, that when Christ first went with Jairus, He proceeded somewhat slowly, and conversed for some time with the woman with the issue of blood, that in the meantime the girl might die, and that there might be a manifest proof of the resurrection.

Behold, a woman, &c. She was from Cæsarea, a place called Dan, afterwards Paneas. We learn this from Eusebius (H. E. 7. 14). S. Mark relates at greater length this history of the healing of the woman. It will therefore be more convenient to speak of it in the Commentary upon his Gospel (chap. v.).

And when Jesus came, &c. Minstrels were persons who, as S. Ambrose says (in S. Luc. c. 8. 52), were hired at funerals, to chant doleful ditties, by which they moved the relations and neighbours to sobbing and tears. There were women minstrels as well as men. Jeremiah speaks of the former (Jer_9:17), "Call for the mourning women, that they may come, and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with water." This was not only a Jewish custom: it was also common among the Gentiles.

Minstrels. Gr. flute-players. Theophylact says, that the ancients at the funerals of men sounded with trumpets; but at the funerals of boys and virgins played upon flutes, as in this case of the daughter of Jairus. This was done, he says, in token of their virginity.

He said, Give place, &c. The girl was really dead, as is plain from

1 And he entered into a ship, and passed over, and came into his own city. 2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. 3 And, behold, certain of the scribes said within themselves, This man blasphemeth. 4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? 5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. 7 And he arose, and departed to his house. 8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.

The first words of this chapter oblige us to look back to the close of that which precedes it, where we find the Gadarenes so resenting the loss of their swine, that they were disgusted with Christ's company, and besought him to depart out of their coasts. Now here it follows, He entered into a ship, and passed over. They bid him begone, and he took them at their word, and we never read that he came into their coasts again. Now here observe, 1. His justice—that he left them. Note, Christ will not tarry long where he is not welcome. In righteous judgment, he forsakes those places and persons that are weary of him, but abides with those that covet and court his stay. If the unbeliever will depart from Christ, let him depart; it is at his peril, 1 Cor. vii. 15 . 2. His patience—that he did not leave some destroying judgment behind him, to punish them, as they deserved, for their contempt and contumacy. How easily, how justly, might he have sent them after their swine, who were already so much under the devil's power. The provocation, indeed, was very great: but he put it up, and passed it by; and, without any angry resentments or upbraidings, he entered into a ship, and passed over. This was the day of his patience; he came not to destroy men's lives, but to save them; not to kill, but to cure. Spiritual judgments agree more with the constitution of gospel times; yet some observe, that in those bloody wars which the Romans made upon the Jews, which began not many years after this, they first besieged the town of Gadara, where these Gadarenes dwelt. Note, Those that drive Christ from them, draw all miseries upon them. Woe unto us, if God depart from us.

He came into his own city, Capernaum, the principal place of his residence at present ( Mark ii. 1 ), and therefore called his own city. He had himself testified, that a prophet it least honoured in his own country and city, yet thither he came; for he sought not his own honour; but, being in a state of humiliation, he was content to be despised of the people. At Capernaum all the circumstances recorded in this chapter happened, and are, therefore, put together here, though, in the harmony of the evangelists, other events intervened. When the Gadarenes desired Christ to depart, they of Capernaum received him. If Christ be affronted by some, there are others in whom he will be glorious; if one will not, another will.

Now the first occurrence, after Christ's return to Capernaum, as recorded in these verses , was the cure of the man sick of the palsy. In which we may observe,

I. The faith of his friends in bringing him to Christ. His distemper was such, that he could not come to Christ himself, but as he was carried. Note, Even the halt and the lame may be brought to Christ, and they shall not be rejected by him. If we do as well as we can, he will accept of us. Christ had an eye to their faith. Little children cannot go to Christ themselves, but he will have an eye to the faith of those that bring them, and it shall not be in vain. Jesus saw their faith, the faith of the paralytic himself, as well as of them that brought him; Jesus saw the habit of faith, though his distemper, perhaps, impaired his intellect, and obstructed the actings of it. Now their faith was, 1. A strong faith; they firmly believed that Jesus Christ both could and would heal him; else they would not have brought the sick man to him so publicly, and through so much difficulty. 2. A humble faith; though the sick man was unable to stir a step, they would not ask Christ to make him a visit, but brought him to attend on Christ. It is fitter than we should wait on Christ, than he on us. 3. An active faith: in the belief of Christ's power and goodness, they brought the sick man to him, lying on a bed, which could not be done without a deal of pains. Note, A strong faith regards no obstacles in pressing after Christ.

II. The favour of Christ, in what he said to him; Son, be of good cheer, thy sins be forgiven thee. This was a sovereign cordial to a sick man, and was enough to make all his bed in his sickness; and to make it easy to him. We read not of any thing said to Christ; probably the poor sick man could not speak for himself, and they that brought him chose rather to speak by actions than words; they set him before Christ; that was enough. Note, It is not in vain to present ourselves and our friends to Christ, as the objects of his pity. Misery cries as well as sin, and mercy is no less quick of hearing than justice. Here is, in what Christ said, 1. A kind compellation; Son. Note, Exhortations and consolations to the afflicted speak to them as to sons, for afflictions are fatherly discipline, Heb. xii. 5 . 2. A gracious encouragement; " Be of good cheer. Have a good heart on it; cheer up thy spirits." Probably the poor man, when let down among them all in his bed, was put out of countenance, was afraid of a rebuke for being brought in so rudely: but Christ does not stand upon ceremony; he bids him be of good cheer; all would be well, he should not be laid before Christ in vain. Christ bids him be of good cheer; and then cures him. He would have those to whom he deals his gifts, to be cheerful in seeking him, and in trusting in him; to be of good courage. 3. A good reason for that encouragement; Thy sins are forgiven thee. Now this may be considered, (1.) as an introduction to the cure of his bodily distemper; "Thy sins are pardoned, and therefore thou shalt be healed." Note, As sin is the cause of sickness, so the remission of sin is the comfort of recovery from sickness; not but that sin may be pardoned, and yet the sickness not removed; not but that the sickness may be removed, and yet the sin not pardoned: but if we have the comfort of our reconciliation to God, with the comfort of our recovery from sickness, this makes it a mercy indeed to us, as to Hezekiah, Isa. xxxviii. 17 . Or, (2.) As a reason of the command to be of good cheer, whether he were cured of his disease or not; "Though I should not heal thee, wilt thou not say thou hast not sought in vain, if I assure thee that thy sins are pardoned; and wilt thou not look upon that as a sufficient ground of comfort, though thou shouldst continue sick of the palsy? " Note, They who, through grace, have some evidence of the forgiveness of their sins, have reasons to be of good cheer, whatever outward troubles or afflictions they are under; see Isa. xxxiii. 24 .

III. The cavil of the scribes at that which Christ said ( v. 3 ); They said within themselves, in their hearts, among themselves, in their secret whisperings, This man blasphemeth. See how the greatest instance of heaven's power and grace is branded with the blackest note of hell's enmity; Christ's pardoning sin is termed blasphemy; nor had it been less, if he had not had commission from God for it. They, therefore, are guilty of blasphemy, that have no such commission, and yet pretend to pardon sin.

IV. The conviction which Christ gave them of the unreasonableness of this cavil, before he proceeded.

1. He charged them with it. Though they did but say it within themselves, he knew their thoughts. Note, Our Lord Jesus has the perfect knowledge of all that we say within ourselves. Thoughts are secret and sudden, yet naked and open before Christ, the eternal Word ( Heb. iv. 12, 13 ), and he understands them afar off, Ps. cxxxix. 2 . He could say to them (which no mere man could), Wherefore think ye evil in your hearts? Note, There is a great deal of evil in sinful thoughts, which is very offensive to the Lord Jesus. He being the Sovereign of the heart, sinful thoughts invade his right, and disturb his possession; therefore he takes notice of them, and is much displeased with them. In them lies the root of bitterness, Gen. vi. 5 . The sins that begin and end in the heart, and go no further, are as dangerous as any other.

2. He argued them out of it, v. 5, 6 . Where observe,

(1.) How he asserts his authority in the kingdom of grace. He undertakes to make out, that the Son of man, the Mediator, has power on earth to forgive sins; for therefore the Father has committed all judgment to the Son, and has given him this authority, because he is the Son of man, John v. 22 , 27 . If he has power to give eternal life, as he certainly has ( John xvii. 2 ), he must have power to forgive sin; for guilt is a bar that must be removed, or we can never get to heaven. What an encouragement is this to poor sinners to repent, that the power of pardoning sin is put into the hands of the Son of man, who is bone of our bone! And if he had this power on earth, much more now that he is exalted to the Father's right hand, to give repentance and remission of sins, and so to be both a Prince and a Saviour, Acts v. 31 .

(2.) How he proves it, by his power in the kingdom of nature; his power to cure diseases. Is it not as easy to say, Thy sins are forgiven thee, as to say, Arise and walk? He that can cure the disease, whether declaratively as a Prophet, or authoritatively as God, can, in like manner, forgive the sin. Now, [1.] This is a general argument to prove that Christ had a divine mission. His miracles, especially his miraculous cures, confirm what he said of himself, that he was the Son of God; the power that appeared in his cures proved him sent of God; and the pity that appeared in them proved him sent of God to heal and save. The God of truth would not set his seal to a lie. [2.] It had a particular cogency in this case. The palsy was but a symptom of the disease of sin; now he made it to appear, that he could effectually cure the original disease, by the immediate removal of that symptom; so close a connection was there between the sin and the sickness. He that had power to remove the punishment, no doubt, had power to remit the sin. The scribes stood much upon a legal righteousness, and placed their confidence in that, and made no great matter of the forgiveness of sin, the doctrine upon which Christ hereby designed to put honour, and to show that his great errand to the world was to save his people from their sins.

V. The immediate cure of the sick man. Christ turned from disputing with them, and spake healing to him. The most necessary arguings must not divert us from doing the good that our hand finds to do. He saith to the sick of the palsy, Arise, take up thy bed, and go to thine house; and a healing, quickening, strengthening power accompanied this word ( v. 7 ): he arose and departed to his house. Now, 1. Christ bid him take up his bed, to show that he was perfectly cured, and that not only he had no more occasion to be carried upon his bed, but that he had strength to carry it. 2. He sent him to his house, to be a blessing to his family, where he had been so long a burden; and did not take him along with him for a show, which those would do in such a case who seek the honour that comes from men.