Our Lady of Mount Carmel

In. God will remove every obstacle, at their return.

Night of distress.

Works, both in punishing and rewarding. (Calmet) --- God crowns his own gifts. (Estius)

They. Septuagint, "We," &c. (Calmet) --- Affliction is a wholesome medicine. (Haydock)

Wind. Our expectation of aid from others has been disappointed. (Calmet) --- Septuagint, "the spirit of thy salvation, which thou hast wrought on the earth. We shall not fall, but the inhabitants of the earth shall fall." (Haydock) --- Their copies must have been different from ours. --- Fallen. The Chanaanites are left for our trial and punishment. (Calmet)

Dead: a civil death, shall regain their liberty; and those who have left this world in a state of virtue, shall be happy. --- Ruin. Cyrus liberated the Jews, having conquered Babylon.

5 For he bringeth down them that dwell on high; the lofty city, he layeth it low; he layeth it low, even to the ground; he bringeth it even to the dust. 6 The foot shall tread it down, even the feet of the poor, and the steps of the needy. 7 The way of the just is uprightness: thou, most upright, dost weigh the path of the just. 8 Yea, in the way of thy judgments, O Lord , have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. 9 With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. 10 Let favour be showed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord . 11 Lord , when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them.

Here the prophet further encourages us to trust in the Lord for ever, and to continue waiting on him; for,

I. He will make humble souls that trust in him to triumph over their proud enemies, v. 5, 6 . Those that exalt themselves shall be abased: For he brings down those that dwell on high; and wherein they deal proudly he is, and will be, above them. Even the lofty city Babylon itself, or Nineveh, he lays it low, ch. xxv. 12 . He can do it, be it ever so well fortified. He has often done it. He will do it, for he resists the proud. It is his glory to do it, for he proves himself to be God by looking on the proud and abasing them, Job xl. 12 . But, on the contrary, those that humble themselves shall be exalted; for the feet of the poor shall tread upon the lofty cities, v. 6 . He does not say, Great armies shall tread them down; but, When God will have it done, even the feet of the poor shall do it, Mal. iv. 3 . You shall tread down the wicked. Come, set your feet on the necks of these kings. See Ps. cxlvii. 6 ; Rom. xvi. 20 .

II. He takes cognizance of the way of his people and has delight in it ( v. 7 ): The way of the just is evenness (so it may be read): it is their endeavour and constant care to walk with God in an even steady course of obedience and holy conversation. My foot stands in an even place, goes in an even path, Ps. xxvi. 12 . And it is their happiness that God makes their way plain and easy before them: Thou, most upright, dost level (or make even) the path of the just, by preventing or removing those things that would be stumbling-blocks to them, so that nothing shall offend them, Ps. cxix. 165 . God weighs it (so we read it); he considers it, and will give them grace sufficient for them, to help them over all the difficulties they may meet with in their way. Thus with the upright God will show himself upright.

III. It is our duty, and will be our comfort, to wait for God, and to keep up holy desires towards him in the darkest and most discouraging times, v. 8, 9 . This has always been the practice of God's people, even when God has frowned upon them, 1. To keep up a constant dependence upon him: " In the way of thy judgments we have still waited for thee; when thou hast corrected us we have looked to no other hand than thine to relieve us," as the servant looks only to the hand of his master, till he have mercy upon him, Ps. cxxiii. 2 . We cannot appeal from God's justice but to his mercy. If God's judgments continue long, if it be a road of judgments (so the word signifies), yet we must not be weary but continue waiting. 2. To send up holy desires towards him. Our troubles, how pressing soever, must never put us out of conceit with our religion, nor turn us away from God; but still the desire of our soul must be to his name and to the remembrance of him; and in the night, the darkest longest night of affliction, with our souls must we desire him. (1.) Our great concern must be for God's name, and our earnest desire must be that his name may be glorified, whatever becomes of us and our names. This is that which we must wait for, and pray for. " Father, glorify thy name, and we are satisfied." (2.) Our great comfort must be in the remembrance of that name, of all that whereby God has made himself known. The remembrance of God must be our great support and pleasure; and, though sometimes we be unmindful of him, yet still our desire must be towards the remembrance of him and we must take pains with our own hearts to have him always in mind. (3.) Our desires towards God must be inward, fervent, and sincere. With our soul we must desire him, with our soul we must pant after him ( Ps. xlii. 1 ), and with our spirits within us, with the innermost thought and the closest application of mind, we must seek him. We make nothing of our religion, whatever our profession be, if we do not make heart-work of it. (4.) Even in the darkest night of affliction our desires must be towards God, as our sun and shield; for, however God is pleased to deal with us, we must never think the worse of him, nor cool in our love to him. (5.) If our desires be indeed towards God, we must give evidence that they are so by seeking him, and seeking him early, as those that desire to find him, and dread the thoughts of missing him. Those that would seek God and find him must seek betimes, and seek him earnestly. Though we come ever so early, we shall find him ready to receive us.

IV. It is God's gracious design, in sending abroad his judgments, thereby to bring men to seek him and serve him: When thy judgments are upon the earth, laying all waste, then we have reason to expect that not only God's professing people, but even the inhabitants of the world, will learn righteousness, will have their mistakes rectified and their lives reformed, will be brought to acknowledge God's righteousness in punishing them, will repent of their own unrighteousness in offending God, and so be brought to walk in right paths. They will do this; that is, judgments are designed to bring them to this, they have a natural tendency to produce this effect, and, though many continue obstinate, yet some even of the inhabitants of the world will profit by this discipline, and will learn righteousness; surely they will; they are strangely stupid if they do not. Note, The intention of afflictions is to teach us righteousness; and blessed is the man whom God chastens, and thus teaches, Ps. xciv. 12 . Discite justitiam, moniti, et non temnere divos—Let this rebuke teach you to cultivate righteousness, and cease from despising the gods. —Virgil.

V. Those are wicked indeed that will not be wrought upon by the favourable methods God takes to subdue and reform them; and it is necessary that God should deal with them in a severe way by his judgments, which shall prevail to humble those that would not otherwise be humbled. Observe,

1. How sinners walk contrary to God, and refuse to comply with the means used for their reformation and to answer the intentions of them, v. 10 . (1.) Favour is shown to them. They receive many mercies from God; he causes his sun to shine and his rain to fall upon them, nay, he prospers them, and into their hands he brings plentifully; they escape many of the strokes of God's judgments, which others less wicked than they have been cut off by; in some particular instances they seem to be remarkably favoured above their neighbours, and the design of all this is that they may be won upon to love and serve that God who thus favours them; and yet it is all in vain: They will not learn righteousness, will not be led to repentance by the goodness of God, and therefore it is requisite that God should send his judgments into the earth, to reckon with men for abused mercies. (2.) They live in a land of uprightness, where religion is professed and is in reputation, where the word of God is preached, and where they have many good examples set them,—in a land of evenness, where there are not so many stumbling-blocks as in other places,—in a land of correction, where vice and profaneness are discountenanced and punished; yet there they will deal unjustly, and go on frowardly in their evil ways. Those that do wickedly deal unjustly both with God and man, as well as with their own souls; and those that will not be reclaimed by the justice of the nation may expect the judgments of God upon them. Nor can those expect a place hereafter in the land of blessedness who now conform not to the laws and usages, nor improve the privileges and advantages, of the land of uprightness; and why do they not? It is because they will not behold the majesty of the Lord, will not believe, will not consider, what a God of terrible majesty he is whose laws and justice they persist in the contempt of. God's majesty appears in all the dispensations of his providence; but they regard it not, and therefore study not to answer the ends of those dispensations. Even when we receive of the mercy of the Lord we must still behold the majesty of the Lord and his goodness. (3.) God lifts up his hand to give them warning, that they may, by repentance and prayer, make their peace with him; but they take no notice of it, are not aware that God is angry with them, or coming forth against them: They will not see, and none so blind as those who will not see, who shut their eyes against the clearest conviction of guilt and wrath, who ascribe that to chance, or common fate, which is manifestly a divine rebuke, who regard not the threatening symptoms of their own ruin, but cry Peace to themselves, when the righteous God is waging war with them.

12 Lord , thou wilt ordain peace for us: for thou also hast wrought all our works in us. 13 O Lord our God, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name. 14 They are dead, they shall not live; they are deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish. 15 Thou hast increased the nation, O Lord , thou hast increased the nation: thou art glorified: thou hadst removed it far unto all the ends of the earth. 16 Lord , in trouble have they visited thee, they poured out a prayer when thy chastening was upon them. 17 Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs; so have we been in thy sight, O Lord . 18 We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen. 19 Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.

The prophet in these verses looks back upon what God had done with them, both in mercy and judgment, and sings unto God of both, and then looks forward upon what he hoped God would do for them. Observe,

I. His reviews and reflections are mixed. When he looks back upon the state of the church he finds,

1. That God had in many instances been very gracious to them and had done great things for them. (1.) In general ( v. 12 ): Thou hast wrought all our works in us, or for us. Whatever good work is done by us, it is owing to a good work wrought by the grace of God in us; it is he that puts good thoughts and affections into our hearts if at any time they be there, and that works in us both to will and to do of his good pleasure. Acti, agimus—Being acted upon, we act. And if any kindness be shown us, or any of our affairs be prosperous and successful, it is God that works it for us. Every creature, every business, that is in any way serviceable to our comfort, is made by him to be so; and sometimes he makes that to work for us which seemed to make against us. (2.) In particular ( v. 15 ): " Thou hast increased the nation, O Lord! so that a little one has become a thousand (in Egypt they multiplied exceedingly, and afterwards in Canaan, so that they filled the land); and in this thou art glorified, " for the multitude of the people is the honour of the prince, and therein God was glorified as faithful to his covenant with Abraham, that he would make him a father of many nations. Note, God's nation is a growing nation, and it is the glory of God that it is so. The increase of the church, that holy nation, is therefore to be rejoiced in because it is the increase of those that make it their business to glorify God in this world.

2. That yet he had laid them under his rebukes.

(1.) The neighbouring nations had sometimes oppressed them and tyrannised over them ( v. 13 ): " O Lord our God! thou who hast the sole right to rule us, whose subjects and servants we are, to thee we complain (for whither else should we go with our complaints?) that other lords besides thee have had dominion over us. " Not only in the days of the Judges, but afterwards, God frequently sold them into the hand of their enemies, or rather, by their iniquities, they sold themselves, ch. lii. 3-5 . When they had been careless in the service of God, God suffered their enemies to have dominion over them, that they might know the difference between his service and the service of the kingdoms of the countries. It may be understood as a confession of sin, their serving other gods, and subjecting themselves to the superstitious laws and customs of their neighbours, by which other lords (for they called their idols baals, lords ) had dominion over them, besides God. But now they promise that it shall be so no more: "Henceforth by thee only will we make mention of thy name; we will worship thee only, and in that way only which thou hast instituted and appointed." The same may be our penitent reflection: Other lords, besides God, have had dominion over us; every lust has been our lord, and we have been led captive by it; and it is has been long enough, and too long, that we have thus wronged both God and ourselves. The same therefore must be our pious resolution, that henceforth we will make mention of God's name only and by him only, that we will keep close to God and to our duty and never desert it.

(2.) They had sometimes been carried into captivity before their enemies ( v. 15 ): "The nation which at first thou didst increase, and make to take root, thou hast now diminished, and plucked up, and removed to all the ends of the earth, driven out to the utmost parts of heaven, " as is threatened, Deut. xxx. 4 ; xxviii. 64 . But observe, Between the mention of the increasing of them and that of the removing of them it is said, Thou art glorified; for the judgments God inflicts upon his people for their sins are for his honour, as well as the mercies he bestows upon them in performance of his promise.

(3.) The prophet remembers that when they were thus oppressed and carried captive they cried unto God, which was a good evidence that they neither had quite forsaken him nor were quite forsaken of him, and that there were merciful intentions in the judgments they were under ( v. 16 ): Lord, in trouble have they visited thee. This was usual with the people of Israel, as we find frequently in the story of the Judges. When other lords had dominion over them they humbled themselves, and said, The Lord is righteous, 2 Chron. xii. 6 . See here, [1.] The need we have of afflictions. They are necessary to stir up prayer; when it is said, In trouble have they visited thee, it is implied that in their peace and prosperity they were strangers to God, kept at a distance from him, and seldom came near him, as if, when the world smiled upon them, they had no occasion for his favours. [2.] The benefit we often have by afflictions. They bring us to God, quicken us to our duty, and show us our dependence upon him. Those that before seldom looked at God now visit him; they come frequently, they become friendly, and make their court to him. Before, prayer came drop by drop, but now they pour out a prayer; it comes now like water from a fountain, not like water from a still. They poured out a secret speech; so the margin. Praying is speaking to God, but it is a secret speech; for it is the language of the heart, otherwise it is not praying. Afflictions bring us to secret prayer, in which we may be more free and particular in our addresses to him than we can be in public. In affliction those will seek God early who before sought him slowly, Hos. v. 15 . It will make men fervent and fluent in prayer. "They poured out a prayer, as the drink-offerings were poured out, when thy chastening was upon them." But it is to be feared, when the chastening is off them, they will by degrees return to their former carelessness, as they had often done.

(4.) He complains that their struggles for their own liberty had been very painful and perilous, but that they had not been successful, v. 17, 18 . [1.] They had the throes and pangs they dreaded: "We have been like a woman in labour, that cries out in her pangs; we have with a great deal of anxiety and toil endeavoured to help ourselves, and our troubles have been increased by those attempts;" as when Moses came to deliver Israel the tale of bricks was doubled. Their prayers were quickened by the acuteness of their pains, and became as strong and vehement as the cries of a woman in sore travail. So have we been in thy sight, O Lord! It was a comfort and satisfaction to them, in their distress, that God had his eye upon them, that all their miseries were in his sight; he was no stranger to their pangs or their prayers. Lord, all my desire is before thee, and my groaning is not hidden from thee, Ps. xxxviii. 9 . Whenever they came to present themselves before the Lord with their complaints and petitions they were in agonies like those of a woman in travail. [2.] They came short of the issue and success they desired and hoped for: " We have been with child; we have had great expectation of a speedy and happy deliverance, have been big with hopes, and, when we have been in pain, have comforted ourselves with this, that the joyful birth would make us forget our misery, John xvi. 21 . But, alas! we have as it were brought forth wind; it has proved a false conception; our expectations have been frustrated, and our pains have been rather dying pains than travailing ones; we have had a miscarrying womb and dry breasts. All our efforts have proved abortive: We have not wrought any deliverance in the earth, for ourselves or for our friends and allies, but rather have made our own case and theirs worse; neither have the inhabitants of the world, whom we have been contesting with, fallen before us, either in their power or in their hopes; but they are still as high and arrogant as ever." Note, A righteous cause may be strenuously pleaded both by prayer and endeavour, both with God and man, and yet for a great while may be left under a cloud, and the point may not be gained.

7. uprightness-- rather, "is direct," that is, is directed by God to a prosperous issue, however many be their afflictions in the meantime (as in the case of the Jewish exiles); the context requires this sense ( Psa 34:19 ; Pr 3:6 ; 11:5 ), [Maurer]: thus "way" means God's dealings with the righteous ( Psa 37:23 ).

most upright-- ( De 32:4 ).

dost weigh-- ( 1Sa 2:3 ; Pr 5:21 ). Rather, "thou dost make plain and level" [Maurer], removing all obstacles ( Is 40:3 , 4 ).

8. way of thy judgments-- We have waited for Thy proceeding to punish the enemy ( Is 26:9 , 10 ) [Maurer]. Horsley translates Is 26:7 , 8 , "The path of the Just One is perfectly even; an even road Thou wilt level for the Just One, even the path of Thy laws, O Jehovah. We have expected Thee."

name ... remembrance-- the manifested character of God by which He would be remembered ( Is 64:5 ; Ex 3:15 ).

9. With, ... soul ... I-- literally, "I ... my soul," in apposition; the faithful Jews here speak individually. The overthrow of the foe and the restoration of the Jews are to follow upon prayer on the part of the latter and of all God's people ( Is 62:1-4, 6 , 7; Psa 102:13-17 ).

in the night-- ( Psa 63:6 ; So 3:1 ).

world ... learn ... righteousness-- the remnant left after judgments ( Psa 58:10 , 11 ; Zec 14:16 ).

12. peace-- God's favor, including all blessings, temporal and spiritual, opposed to their previous trials ( Psa 138:8 ).

16. visited-- sought.

poured out-- ( Psa 62:8 ), as a vessel emptying out all its contents.

prayer-- literally, "a whispered prayer," Margin, "a secret sighing" to God for help (compare Jr 13:17 ; De 8:16 ).

17. An image of anguish accompanied with expectation, to be followed by joy that will cause the anguish utterly to be forgotten. Zion, looking for deliverance, seemingly in vain, but really about to be gloriously saved ( Mi 4:9 , 10-13 ; 5:1-3 ; Joh 16:21 , 22 ).

18. brought forth wind-- Michaelis explains this of the disease empneumatosis. Rather, "wind" is a figure for that which proves an abortive effort. The "we" is in antithesis to "Thy," "my" ( Is 26:19 ), what we vainly attempt, God will accomplish.

not wrought ... deliverance in ... earth-- literally, "the land (Judea) is not made security," that is, is not become a place of security from our enemies.

neither ... world fallen-- The "world" at large, is in antithesis to "the earth," that is, Judea. The world at enmity with the city of God has not been subdued. But Maurer explains "fallen," according to Arabic idiom, of the birth of a child, which is said to fall when being born; "inhabitants of the world (Israel, Is 24:4 ; not the world in general) are not yet born"; that is, the country as yet lies desolate, and is not yet populated.

19. In antithesis to Is 26:14 , "They (Israel's foes) shall not live"; "Thy (Jehovah's) dead men (the Jews) shall live," that is, primarily, be restored, spiritually ( Is 54:1-3 ), civilly and nationally ( Is 26:15 ); whereas Thy foes shall not; ultimately, and in the fullest scope of the prophecy, restored to life literally ( Eze 37:1-14 ; Da 12:2 ).

together with my dead body-- rather, "my dead body," or "bodies" (the Jewish nation personified, which had been spiritually and civilly dead; or the nation, as a parent, speaking of the bodies of her children individually, see on Is 26:9 , "I," "My"): Jehovah's "dead" and "my dead" are one and the same [Horsley]. However, as Jesus is the antitype to Israel ( Mt 2:15 ), English Version gives a true sense, and one ultimately contemplated in the prophecy: Christ's dead body being raised again is the source of Jehovah's people (all, and especially believers, the spiritual Israelites) also being raised ( 1Co 15:20-22 ).

Awake-- ( Ep 5:14 ), spiritually.

in dust-- prostate and dead, spiritually and nationally; also literally ( Is 25:12 ; 47:1 ).

dew-- which falls copiously in the East and supplies somewhat the lack of rain ( Ho 14:5 ).

cast out ... dead-- that is, shall bring them forth to life again.

(ver. 12). "Thy remembrance," because Thou dost not forget: "throughout all generations," forasmuch as we know the promise of life, both present and future.

14. "Thou shalt arise, and have mercy upon Sion: for it is time that Thou have mercy upon her"

(ver. 13). What time? "But when the fulness of time was come, God sent forth His Son, made of a woman, made under the Law." And where is Sion? "To redeem them that were under the Law." First then were the Jews: for thence were the Apostles, thence those more than five hundred brethren, thence that later multitude, who had but one heart and one soul toward God. Therefore, "the time is come." What time? "Behold, now is the accepted time: behold, now is the day of salvation." Who saith this? That Servant of God, that Builder, who said, "Ye are God's building."

15. Here therefore what saith he? "For thy servants take pleasure in her stones"

(ver. 14). In whose stones? In the stones of Sion? But there are those there that are not stones. Not stones of what? What then followeth? "and pity the dust thereof." I understand by the stones of Sion all the Prophets: there was the voice of preaching sent before, thence the ministry of the Gospel assumed, through their preaching Christ became known. Therefore thy servants have taken pleasure in the stones of Sion. But those faithless apostates from God, who offended their Creator by their evil deeds, have returned to the earth, whence they were taken. They have become dust, they have become ungodly. But wait, Lord; bear with us, Lord; be long-suffering, O Lord: let not the wind rush in, and sweep away this dust from the face of the earth. Let thy servants come, let them come, let them acknowledge in the stones thy voice, let them pity the dust of Sion, let them be formed in thy image: let the dust say, lest it perish, "Remember that we are but dust." This of Sion: was not that which crucified the Lord, dust? What is worse, it was dust from the ruined walls; altogether dust it was, but nevertheless it was not in vain said of this dust, "Father, forgive them." From this very dust there came a wall of so many thousands who believed, and who laid the price of their possessions at the Apostles' feet. From that dust then there arose a human nature formed and beautiful. Who among the heathen acted thus? How few are there whom we admire for having done thus, compared with the many thousands of these converts? At first suddenly three, afterwards five thousand; all living in unity, all laying the price of their possessions, when they had sold them, at the Apostles' feet, that it might be distributed to each, as each had need, who had one soul and one heart toward God. Who made this even of that very dust, but He who created Adam himself out of dust? This then is concerning Sion, but not in Sion only.

16. "The heathen shall fear Thy Name, O Lord; and all the kings of the earth Thy Majesty"

(ver. 15). Now that Thou hast pitied Sion, now that Thy servants have taken pleasure in her stones, by acknowledging the foundation of the Apostles and Prophets; now that they have pitied her dust; so that man is formed, or rather re-formed, in life out of dust; hence preaching hath increased among the heathen: let the heathen fear Thy Name, let another wall approach also from the heathen, let the Corner Stone be recognised, let the two who come from different regions, but who no longer differ in belief, meet in close union.

17. "For the Lord shall build up Sion"

(ver. 16). This work is going on now. O ye living stones, run to the work of building, not to ruin. Sion is in building, beware of the ruined walls: the tower is building, the ark is in building; remember the deluge. This work is in progress now; but when Sion is built, what will happen? "And He will appear in His glory." That He might build up Sion, that He might be a foundation in Sion, He was seen by Sion, but not in His glory: "we have seen Him, and He had no form nor comeliness." But truly when He shall have come with His angels to judge, shall they not look then upon Him whom they have pierced? and they shall be put to confusion when too late, who refused confusion in early and healthful repentance.

18. "He hath turned Him unto the prayer of the poor destitute, and despised not their desire"

(ver. 17). This is going on now in the building of Sion: the builders of Sion pray, they groan: He is the one poor, because the poor are many; because the thousands among so many nations are one in Him, because He is the unity of the peace of the Church, He is one, He is many: one, through love: many, on account of His extension. Therefore we now pray, we now run: now, if any man hath used to be otherwise, and lived differently, let him eat ashes as it were bread, and mingle his drink with weeping. Now is the time, when Sion is in building: now the stones are entering into the structure: when the building is finished, and the house dedicated, why dost thou run, to ask when too late, to beg in vain, to knock to no purpose, doomed to abide without with the five foolish virgins? Therefore now run.

19. "Let these things be written for those that come after"

(ver. 18). When these words were written, they profited not so much those among whom they were written for they were written to prophesy the New Testament, among men who lived according to the Old Testament. But God had both given that Old Testament, and had settled in that land of promise His own people. But since "Thy remembrance is from generation to generation," belongeth not to the ungodly, but to the righteous; "in our generation" belongeth to the Old Testament; while "in the other generation" belongeth to the New Testament; and since the New Testament announceth this that was prophesied, "Let these things be written for those that come after: and the people which shall be created, shall praise the Lord." Not the people which is created, but "the people which shall be created." What is clearer, my brethren? Here is prophesied that creation of which the Apostle saith: "Therefore if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new." "For he hath looked down from His lofty sanctuary." He hath looked down from on high, that He might come unto the humble: from on high He hath become humble, that He might exalt the humble....

20. "Out of the heaven did the Lord look down upon the earth" (ver. 19): "that He might hear the mournings of such as are in fetters, and deliver the children of such as are put to death"

(ver. 20). We have found it said in another Psalm, "O let the sorrowful sighs of the fettered come before Thee;" and in a passage where the voice of the martyrs was meant. Whence are the martyrs in fetters?...But God had bound them with these fetters, hard indeed and painful for a season, but endurable on account of His promises, unto whom it is said, "On account of the words of Thy lips, I have kept hard ways." We must indeed groan in these fetters in order to gain the mercy of God. These fetters must not be shunned, in order to gain a destructive freedom and the temporal and brief pleasure of this life, to be followed by perpetual bitterness. Accordingly Scripture, that we may not refuse the fetters of wisdom, thus addresseth us: "...Then shall her fetters be a strong defence for thee, and her chains a robe of glory." Let the fettered therefore cry out, as long as they are in the chains of the discipline of God, in which the martyrs have been tried: the fetters shall be loosed, and they shall fly away, and these very fetters shall afterwards be turned into an ornament. This hath happened with the martyrs. For what have the persecutors effected by killing them, except that their fetters were thereby loosed, and turned into crowns?...The remission of sins, is the loosing. For what would it have profited Lazarus, that he came forth from the tomb, unless it were said to him, "loose him, and let him go"? Himself indeed with His voice aroused him from the tomb, Himself restored his life by crying unto him, Himself overcame the mass of earth that was heaped upon the tomb, and he came forth bound hand and foot: not therefore with his own feet, but by the power of Him who drew him forth. This taketh place in the heart of the penitent: when thou hearest a man is sorry for his sins, he hath already come again to life; when thou hearest him by confessing lay bare his conscience, he is already drawn forth from the tomb, but he is not as yet loosed. When is he loosed, and by whom is he loosed? "Whatsoever thou shalt loose on earth," He saith, "shall be loosed in Heaven." Forgiveness of sins may justly be granted by the Church: but the dead man himself cannot be aroused except by the Lord crying within him; for God doth this within him. We speak to your ears: how do we know what may be going on in your hearts? But what is going on within, is not our doing, but His.

21. "That the name of the Lord may be declared in Sion"

Memorial. Thou wilt be remembered by us with gratitude for all eternity, (Haydock) or wilt thou punish for ever such short-lived creatures? (Calmet) --- St. Paul understands this of Jesus Christ, (Hebrews i. 11.; Berthier) or he rather refers to ver. 26. (Haydock) --- The hope of the Messias gives me comfort. (Worthington)

Come. Pointed out; (Jeremias xxix. 10.; Calmet) or David wishes to repair the ravages caused by Absalom, or foretells the return from captivity, (Haydock) and the grace granted to the Church, and to every faithful soul. (Worthington)

Thereof. They had a great regard for the very soil, 4 Kings v. 17. (Calmet) --- Hebrew, "dust," as it was then uncultivated. (Berthier) --- Esdras, &c., repaired the ruins of Sion, as Christ and his apostles established the Church. (Menochius)

Glory. The conversion of nations is often predicted as about to take place after the captivity; yet not so fully, till the time of Christ. (Calmet) --- His glory is so manifest, that all kings know it, although, they be not converted. (Worthington)

Seen. Dwelling with us, John i. (Haydock) --- Jerusalem had attained its ancient splendour before the coming of the Messias. (Calmet)

Humble. Patriarchs, priests, and all true penitents. (Worthington)

Generation. Literally, "in another," by the subsequent writers of the Old and New Testaments. (Haydock) --- Let all posterity become acquainted with this psalm, and know under what obligations we have been to the Lord. --- Created. The Jews after the captivity, and, in a higher sense, (Calmet) Christians, the new creature, 2 Corinthians v. 17. (Calmet) (Worthington) --- This interpretation seems much the better, as kings and nations were converted only by the Messias, and his apostles. (Berthier)

12 But thou, O Lord , shalt endure for ever; and thy remembrance unto all generations. 13 Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come. 14 For thy servants take pleasure in her stones, and favour the dust thereof. 15 So the heathen shall fear the name of the Lord , and all the kings of the earth thy glory. 16 When the Lord shall build up Zion, he shall appear in his glory. 17 He will regard the prayer of the destitute, and not despise their prayer. 18 This shall be written for the generation to come: and the people which shall be created shall praise the Lord . 19 For he hath looked down from the height of his sanctuary; from heaven did the Lord behold the earth; 20 To hear the groaning of the prisoner; to loose those that are appointed to death; 21 To declare the name of the Lord in Zion, and his praise in Jerusalem; 22 When the people are gathered together, and the kingdoms, to serve the Lord .

Many exceedingly great and precious comforts are here thought of, and mustered up, to balance the foregoing complaints; for unto the upright there arises light in the darkness, so that, though they are cast down, they are not in despair. It is bad with the psalmist himself, bad with the people of God; but he has many considerations to revive himself with.

I. We are dying creatures, and our interests and comforts are dying, but God is an everliving everlasting God ( v. 12 ): " My days are like a shadow; there is no remedy; night is coming upon me; but, thou, O Lord! shalt endure for ever. Our life is transient, but thine is permanent; our friends die, but thou our God diest not; what threatened us cannot touch thee; our names will be written in the dust and buried in oblivion, but thy remembrance shall be unto all generations; to the end of time, nay, to eternity, thou shalt be known and honoured." A good man loves God better than himself, and therefore can balance his own sorrow and death with the pleasing thought of the unchangeable blessedness of the Eternal Mind. God endures forever, his church's faithful patron and protector; and, his honour and perpetual remembrance being very much bound up in her interests, we may be confident that they shall not be neglected.

II. Poor Zion is now in distress, but there will come a time for her relief and succour ( v. 13 ): Thou shalt arise and have mercy upon Zion. The hope of deliverance is built upon the goodness of God—"Thou wilt have mercy upon Zion, for she has become an object of thy pity;" and upon the power of God—"Thou shalt arise and have mercy, shalt stir up thyself to do it, shalt do it in contempt of all the opposition made by the church's enemies." The zeal of the Lord of hosts shall do this. That which is very encouraging is that there is a time set for the deliverance of the church, which not only will come some time, but will come at the time appointed, the time which Infinite Wisdom has appointed (and therefore it is the best time) and which Eternal Truth has fixed it to, and therefore it is a certain time, and shall not be forgotten nor further adjourned. At the end of seventy years, the time to favour Zion, by delivering her from the daughter of Babylon, was to come, and at length it did come. Zion was now in ruins, that is, the temple that was built in the city of David: the favouring of Zion is the building of the temple up again, as it is explained, v. 16 . This is expected from the favour of God; that will set all to rights, and nothing but that, and therefore Daniel prays ( Dan. ix. 17 ), Cause thy face to shine upon thy sanctuary, which is desolate. The building up of Zion is as great a favour to any people as they can desire. No blessing more desirable to a ruined state than the restoring and re-establishing of their church-privileges. Now this is here wished for and longed for, 1. Because it would be a great rejoicing to Zion's friends ( v. 14 ): Thy servants take pleasure even in the stones of the temple, though they were thrown down and scattered, and favour the dust, the very rubbish and ruins of it. Observe here, When the temple was ruined, yet the stones of it were to be had for a new building, and there were those who encouraged themselves with that, for they had a favour even for the dust of it. Those who truly love the church of God love it when it is in affliction as well as when it is in prosperity; and it is a good ground to hope that God will favour the ruins of Zion when he puts it into the heart of his people to favour them, and to show that they do so by their prayers and by their endeavours; as it is also a good plea with God for mercy for Zion that there are those who are so affectionately concerned for her, and are waiting for the salvation of the Lord. 2. Because it would have a good influence upon Zion's neighbours, v. 15 . It will be a happy means perhaps of their conversion, at least of their conviction; for so the heathen shall fear the name of the Lord, shall have high thoughts of him and his people, and even the kings of the earth shall be affected with his glory. They shall have better thoughts of the church of God than they have had, when God by his providence thus puts an honour upon it; they shall be afraid of doing any thing against it when they see God taking its part; nay, they shall say, We will go with you, for we have seen that God is with you, Zech. viii. 23 . Thus it is said ( Esth. viii. 17 ) that many of the people of the land became Jews, for the fear of the Jews fell upon them. 3. Because it would redound to the honour of Zion's God ( v. 16 ): When the Lord shall build up Zion. They take it for granted it will be done, for God himself has undertaken it, and he shall then appear in his glory; and for that reason all that have made his glory their highest end desire it and pray for it. Note, The edifying of the church will be the glorifying of God, and therefore we may be assured it will be done in the set time. Those that pray in faith, Father, glorify thy name, may receive the same answer to that prayer which was given to Christ himself by a voice from heaven, I have both glorified it and I will glorify it yet again, though now for a time it may be eclipsed.

III. The prayers of God's people now seem to be slighted and no notice taken of them, but they will be reviewed and greatly encouraged ( v. 17 ): He will regard the prayer of the destitute. It was said ( v. 16 ) that God will appear in his glory, such a glory as kings themselves shall stand in awe of, v. 15 . When great men appear in their glory they are apt to look with disdain upon the poor that apply to them; but the great God will not do so. Observe, 1. The meanness of the petitioners; they are the destitute. It is an elegant word that is here used, which signifies the heath in the wilderness, a low shrub, or bush, like the hyssop of the wall. They are supposed to be in a low and broken state, enriched with spiritual blessings, but destitute of temporal good things—the poor, the weak, the desolate, the stripped; thus variously is the word rendered; or it may signify that low and broken spirit which God looks for in all that draw nigh to him and which he will graciously look upon. This will bring them to their knees. Destitute people should be praying people, 1 Tim. v. 5 . 2. The favour of God to them, notwithstanding their meanness: He will regard their prayer, and will look at it, will peruse their petition ( 2 Chron. vi. 40 ), and he will not despise their prayer. More is implied than is expressed: he will value it and be well pleased with it, and will return an answer of peace to it, which is the greatest honour that can be put upon it. But it is thus expressed because others despise their praying, they themselves fear God will despise it, and he was thought to despise it while their affliction was prolonged and their prayers lay unanswered. When we consider our own meanness and vileness, our darkness and deadness, and the manifold defects in our prayers, we have cause to suspect that our prayers will be received with disdain in heaven; but we are here assured of the contrary, for we have an advocate with the Father, and are under grace, not under the law. This instance of God's favour to his praying people, though they are destitute, will be a lasting encouragement to prayer ( v. 18 ): This shall be written for the generation to come, that none may despair, though they be destitute, nor think their prayers forgotten because they have not an answer to them immediately. The experiences of others should be our encouragements to seek unto God and trust in him. And, if we have the comfort of the experiences of others, it is fit that we should give God the glory of them: The people who shall be created shall praise the Lord for what he has done both for them and for their predecessors. Many that are now unborn shall, by reading the history of the church, be wrought upon to turn proselytes. The people that shall be created anew by divine grace, that are a kind of first-fruits of his creatures, shall praise the Lord for his answers to their prayers when they were more destitute.

13-14. Hence it is here adduced.

for-- or, "when."

the set time, &c.-- the time promised, the indication of which is the interest felt for Zion by the people of God.

15-17. God's favor to the Church will affect her persecutors with fear.

18. people ... created-- (compare Psa 22:31 ), an organized body, as a Church.

19-22. For-- or, "That," as introducing the statement of God's condescension. A summary of what shall be written.

to loose ... appointed-- or, "deliver" them ( Psa 79:11 ).

CHAPTER 11

And it came to pass, &c. He passed from thence: That means, He separated Himself from His Apostles, whom He sent to preach the Gospel by themselves, both that they might prepare the way for Christ who was about to follow them, and that they might make trial of themselves and their courage in this Mission, being separated from their Master. What the Apostles did when thus sent forth by Christ, S. Matthew is silent upon, but S. Luke relates it (Luk_9:6), and so does S. Mark (6:12).

That they should teach and preach in their cities: i.e., in the cities of the Jews and the Galilæans, to whom He sent them. Note the Hebraism here. For the Heb. frequently leaves unexpressed the antecedent of the relative, or demonstrative pronoun, but leaves it to be understood from the circumstances of the case by the reader or hearer. There are similar instances to be found in Psa_99:8, 2Sa_17:24, &c.

When John had heard in the prison, Vulg. in chains. When He had heard from his disciples, as Luke says (Luk_9:18), from whence it is equally plain that there is here a hysterlogia, and that what S. Matthew here relates concerning John, from the 2nd to the 20th verse, happened before the Mission of the Apostles, to which he himself referred.

In chains, Syr. in the house of those who are bound, that is when Herod had shut him up because he reproved his adultery with Herodias.

John then, a little before his martyrdom, sent these disciples to Christ in the thirty-second year of Christ's age, which was the second year of His preaching, when He was becoming famous by His doctrine and miracles, that they might learn from Himself that He was the very Messiah, or Christ, that when John was dead they might go to Him. For otherwise they might have made a schism from Christ, and preferred John as their master to Christ. For that they thought more highly of John than of Christ is plain from Mat_9:14. As therefore the runners in the Stadium hand on the lamp to the runner who succeeds them in the course, so did John-when he had fulfilled his office and ministry, resign it to Christ. And, as the dayspring dies away into the rising sun, so did John pale before Christ. For John was the morning star of the sun of righteousness. Wherefore, not only did he not envy Christ His rising glory when his own was setting, but rejoiced at it. Yea, he desired to set, that Christ might arise, for he was ambitious not of his own glory, but of God's and Christ's glory. Wherefore he said, "It behoveth Him to increase, but me to decrease."

And saith, &c. He that should come, Gr.ό ε̉ρχόμενος, the coming one, namely, that great Prophet, the Redeemer of Israel, the Saviour of the World, the Messias promised by all the Prophets, and most ardently longed for by the Fathers, who at this time, now that the prophecies concerning Hirn are fulfilled, is by all looked for as coming. He alludes to the prophecy of the Patriarch Jacob, "The sceptre shall not be taken away from Judah," &c. Gen_49:10.

From these words of John, Tertullian (De Baptism, c. 10) and Justin (Quest. 38 ad Orthodox) think that John doubted concerning Jesus whether He were the Christ or not, but falsely, for John had already seen the Spirit descending upon Him in the form of a dove, and had heard the Father's voice saying, This is my beloved Son. And John had already given the clearest testimony to Him, when he said, Behold the Lamb of God.

Others think that John did not doubt whether Jesus were the Christ, but only asked whether, after death, He would come into Limbus, and visit and deliver the Fathers who were detained there. So S. Jerome, "He did not say, Art Thou He who hast come, but art Thou He who wilt come? And the meaning is, Tell me, since I am about to descend into Hades, whether also I shall announce Thee to the shades below, as I have announced Thee in the upper world? Or, is it not fitting that the Son of God should taste of death, and wilt Thou send another for these mysteries?" So, too, S. Gregory. But this opinion is little apposite or probable.

I say, therefore, that John sends his disciples, and asks Jesus whether He be the Coming One, i.e., the Messias, not as doubting about Him, but because, being near death, he wished his hesitating disciples to be instructed concerning Him, that they might be led to Christ. So SS. Hil., Chrys., Cyril. Observe, too, the prudence of S. John. He in his own name asks Jesus if He be the Christ, because his disciples would not, of themselves, have dared to propose such a question. For he is the best physician who, to cure a sick man, acts as though he were sick himself, and takes nauseous medicine. So S. Paul says, "Who is weak, and I am not weak?"

And Jesus answering, &c. These miracles which ye have seen Me perform are the marks of the true Messiah, given by Isa_35:5, and Isa_61:1. This is why S. Luke adds, In the selfsame hour He healed many of their diseases and plagues and evil spirits, and to many that were blind He gave sight. For neither Elijah, nor Elisha, nor any other prophet did so many and such great miracles as Christ. Wherefore S. Cyril (lib. 2 Thesaur. c. 4) says, "Christ, both by the greatness and the multitude of His miracles, shewed Himself to be the Messiah." You may add, by His beneficence. For although Moses shewed many miracles in the ten plagues of Egypt, yet did he not heal the Egyptians, but afflicted and slew them. But "Christ went about doing good, and healing all that were oppressed of the devil." Wherefore His hands are said to be "versatile" (Son_5:14, Vulg.), that is, active in doing good to all; and "full of hyacinths" (Vulg.), i.e., of heavenly works, miracles and kindnesses.

The blind see, &c. He alludes to Isa_34:4. "Our God Himself shall come and save us." (Vulg.): "then shall the eyes of the blind be opened, &c." Also to Is. lxi. 1.

The poor have the Gospel preached, &c. Theophylact and Euthym. take the verb ευ̉αχχελίξονται, actively, meaning, the poor Apostles preach the Gospel. But the verb is passive, and so the Syriac translates it. The meaning is, "I evangelize the poor, I preach the Gospel to them, and they receive it eagerly, though the rich reject it." He alludes to, indeed he quotes, Is. lxi. 1, "He hath sent me to announce to the meek," where the LXX., instead of anavim, the meek, read aniim, the poor: and trans., he hath sent me to evangelize the poor, not the poor by necessity, but those who are poor in spirit, and consequently, meek and gentle. More simply, by the poor, you may understand such as the Apostles and the multitudes. For Christ preached to them that He might shew that the souls of the poor are equally precious before God with those of the rich; and therefore God made both equal in the Gospel. Dost thou then wish to imitate Christ? Teach the poor, guide, solace, help them.

And blessed is he, &c, i.e., who shall not be offended at my lowly conversation. The Syriac is, Blessed is he who shall not stumble at Me. For as S. Greg. says (Horn. vi.), "I do indeed marvellous things, but I do not disdain to suffer shameful things." There is a tacit reference to the disciples of John, who were offended at His lowliness; and He intimates that he beheld the secrets of their hearts. So S. Jerome says, "He aims not at John, but at his disciples." And S. Hilary says, "Because the cross was about to be a stumbling block to many, Christ pronounced them blessed to whom His cross, His death, His burial, would bring no trial of their faith."

And as they were going away. (Gr. and Vulg.) That the multitude might not think that Christ was flattering John, and aiming at His favour, as S. Chrys. says, if He had praised him in the presence of his disciples: therefore He permitted them to depart, and then He praised him.

Jesus began to say, &c. Shaken, Gr. σαλευόμενον, waving and fluctuating, like a wave of the sea. By a similar metaphor we speak of the corn waving, when impelled to and fro by the wind. Christ would remove any suspicion which might arise among the people from this message of John, that he had changed his opinion concerning Christthat whereas he had formerly thought him to be the Messiah, he had now changed his opinion, and had sent his disciples to interrogate Him, because he was in doubt about him. So Jesus, as it were said, "Suppose not, 0 ye Jews, that John thinks any other of Me than he thought before. For John is not a reed to be shaken backwards and forwards by the wind, that he should lightly assert a thing, and afterwards retract it on account of what men say. John is like an oak, which stands unmoved in faith and stedfastness against every blast, whether of those who praise or those who blame. What he before testified of Me, when he was at liberty, he testifies with equal fortitude now that he has been shut up by Herod in prison: and he has sent his disciples to Me that they themselves may see by My miracles that his testimony concerning Me was true."

Tropologically, a reed, is a light man, inconstant, tossed to and fro: at one time impelled by the words of flatterers, he asserts something: again being driven by detractors, he denies it, as a reed is blown in different directions by different winds. 2. A reed is one who is devoid of truth, virtue, and consistency, as a reed has no strength, or stamina. 3. A reed is he who has no fruit of good works to show, since a reed bears no fruit. 4. It is he who is delighted with, and feeds upon, the fluctuating pleasures of the world. For a reed is dry: yet it grows beside the waters. Whence it is called, "the river weed." On this S. Austin writes piously and elegantly on the words of Ps. cxxxvii. 1. "Above the rivers of Babylon, there we sat and wept, when we remembered Sion." (Vulg.) "The rivers of Babylon," he says, "are all things which here are loved, and pass away. Sit above the rivers; sit not in the stream, nor under the stream. Behold in Babylon there are fair things to detain thee: let them not detain thee, let them not deceive thee."

Hear S. Greg. (Hom. vi. in Evang.) "What else but the carnal mind is signified by the reed? But such was not John, for favour could not flatter him, nor could the anger of any detraction make him harsh."

Hear also S. Ambrose (lib. 5 in c. 7 Lk 5:24): "The Lord denies that we must go forth into the desertthat is, into the worldlest we should think those are to be imitated by us who are of a carnal mind, whom, being obnoxious to the storms of this world, an unsettled life disquiets; who are rightly compared to a reed, in whom is no solid fruit of justice, men with their long hair, with forensic trappings, implicated in knotty points, sonorous with empty mouthings, with no benefit to themselves, but often with harm, follow after things inwardly worthless, outwardly specious. We are reeds when we are not rooted with any natural strength. If any light gale of prosperity blow upon us, we beat our neighbours with idle motion: we are useless to help, facile to injure. Reeds love rivers, as the fading and transitory things of the world delight us. If, however, anyone shall pluck up this reed from the earth, and strip off its useless partsspoiling the old man with his deedsand guide it by the hand of a scribe writing quickly, it begins to be no more a reed, but a pen, which impresses the precepts of the heavenly Scriptures on the hidden places of the mind, and writes them on the tables of the heart."

Afterwards S. Ambrose adds, that Christ is the good reed of whom Isaiah prophesied (c. xlii.)"A shaken reed he will not break," (Vulg.)because the flesh which sins had shaken He made firm by the power of the Resurrection. The good reed is the Flesh of Christ, which nailed the serpent's head, and the enticements of worldly cupidity, to the gibbet of the Cross.

But what went ye out, &c. But John is not soft and delicate. He is not clothed in palatial garments, but in sackcloth of camels' hair. For pleasures are the mistresses of flattery and lies, but hardness is the teacher of truth and sanctity.

But what went ye out for to see? More than a prophet. Syriac, one more excellent than a prophet. You may object that John himself denied that he was a prophet (Joh_1:21). I reply, He said that out of humility, but in a true sense. For a prophet is, strictly speaking, one who foretells future events. But John did not foretell of Christ as about to come, but pointed to Him as present. He was therefore, rather the finger-post, as it were, than the prophet of Christ, and therefore Christ said that he was more than a prophet. In the next place, he, through the Divine Spirit, illustrated Christ, and knew the economy of Christ in the Flesh more clearly, fully, and perfectly than any of the prophets. 3. John was the angel, that is, the ambassador and precursor of Christ Himself, and immediately sent by Him, and that in His presence and before His face, according to the words of Malachi: "Behold I send My angel before Thy face, who shall prepare Thy way before Thee." (Vulg.) 4. He himself was altogether greater than all the prophets, as Christ asserts, verse

For this is he of whom, &c. Christ cites the words of Malachi iii. 1. See what I have there said. I have there collected the reasons and analogies why John is called an angel. And many indeed thought that he was not really a man, but an angel, as Eusebius shews (lib. 1, De monst. c. 5). hence Auctor Imperfecti on this place says, "Marvellous was he who surpassed in human nature the sanctity of angels, and by the grace of God obtained what by nature he had not."

Verily I say unto you, &c. Luke adds the word prophet (Luk_7:27): There hath not arisen a greater prophet. Whence Toletus from SS. Ambrose and Hilary observes that Jesus does not use the word greater of John absolutely, but as restricted by the word prophet. For the Apostles were greater, or certainly in every, way the equals of John. But, on the contrary, I should say that by the expression Prophet, Christ leaves it to be understood that there had been no person who was greater than John, for the prophets were accounted in the olden time, and really were, the most holy of men. So that as none of the prophets were greater than John, it may be gathered that there was no one else who was greater.

Christ therefore tacitly here calls John the greatest of all men, for otherwise He would not conclude from thence that he was more than a propbhet, which He proceeds to prove. This must be understood of the worthies of the Old Testamentthat is to say, of all time prior to Christ. John, therefore, is not here compared with Christ Himself, or the Blessed Virgin, or the Apostles, who followed Christ and who (by reason of their Apostolic dignity) were not less than John, but rather indeed greater than he. You may say that Moses was greater than John, because it was said of him (Deu_34:11), "And there arose not a prophet since in Israel like unto Moses." I reply, that it goes on, "Whom the Lord knew face to face, in all the signs and the wonders which the Lord sent him to do in the land of Egypt." Which means, that there was no prophet like unto Moses in his familiar converse with God, and the power by which he smote Egypt with plagues. But in other things John was equal with, yea greater than, Moses and the rest of the prophets.

Besides other distinguishing characteristics and prerogatives of John, his spirit, prophetic office, life, and actions were more sublime than those of the other prophets, as S. Jerome asserts, and S. Austin (lib. 2, contr. advers. leg. et proph. c. 5). For John was, as it were, a standing miracle in his conception, in the womb, in his birth, in his angelic life. He was conceived, by a miracle, of barren parents; by a miracle he recognized Christ in the womb; and saluted and adored him; by a miracle, when he was born he communicated universal gladness; by a miracle, at his circumcision he restored the use of speech to his dumb father; by a miracle, he went when a boy into the desert, and there lived like an angel all his life. Whence the Church sings of John

O boundlessly happy, of merit most lofty,

Of purity snow-white, pollution thou hatest:

O martyr most valiant, of deserts the lover,

Of seers the greatest.

And so John has the crowns of virginity, prophecy, and martyrdom, in addition to the crown of a doctor.

But he that is least, &c. 1. The least of the blessed in heaven is greater, that is, more blessed and more perfect, more excellent and glorious than John, who was still a mortal traveller. Christ adds these words that He may stir up His hearers to follow after the blessedness of His salvation by means of the evangelic law which He himself brought in. For this is the Kingdom of Heaven from which Christ began and continued His preaching.

2. With greater propriety and force, you may say with S. Chrysostom and others, that Christ here opposes, and in one sense places Himself lower than John, but in other respects prefers Himself to John. He says, "I have declared that among those born of women there is not a greater in the Old Testament than John; but lest ye should think that he is the greatest of all, and the Messias, I add, that Christ, who is younger than John, is, nevertheless, greater than he." It is as though Christ said, "I, Christ, who in age, and in the opinion of the common people, am less than John in preaching, in the kingdom of Heaven am greater than he, because I so preach that I at the same time inspire grace, by which believers in Me may indeed attain this kingdom." Whence it seems that a comma should be placed after the word least, not after kingdom of heaven. In the Gr. Christ is here called ό μικρότερος, i.e., less than, junior to John. The Heb. would be. kaccaton, or the litlte one, that is to say, the least, the 1owliest, as Christ was when He said, "As for me, I am a worm and no man, the very scorn of men, and the outcast of the people." The comparative is often put for the superlative.

3. Our Maldonatus explains thus: The less, that is, the least Christian in the kingdom of Heaven, or the Church, which preaches and leads to the kingdom of Heaven is greater, that is, of higher dignity than John. Greater, I say, by reason of the status of the Church; and he is able to be greater from the nature of the Gospel, than John was. For the new law of Christ is the law of grace, which we are always able to increase. Whence John the Baptist and all the old fathers received their grace from Christ and the new law.

Symbolically, S. Cæsarius says (dialog. 3), "The least, or the youngest of the Apostles was John the Evangelist, who is greater than John the Baptist, because the Apostle leant upon the bosom of Christ."

From the days of John the Baptist, &c. This pertains to the praise of John, and shews that he was more than a prophet, because he first began to preach the kingdom of heaven. And so efficacious was his preaching joined to his holy life, that many who were baptised by him repented, and changed their course of life, and with great zeal strove for the kingdom of heaven. And now, I succeeding to John, promote this zeal by Myself and My Apostles, yea and will more and more promote it.

Wherefore the kingdom of heaven now (βιάξεται, i.e.) suffers force, is invaded, is seized by force. 1. Because men in vast multitudes, being stirred up by the preaching of John run to obtain it with zeal, with avidity, one pushing before another, as though it were some rare merchandise.

2. Because the kingdom is now compassed by all, not by natural instinct, as the Jews would maintain, but by the supernatural power of grace. The kingdom is, as it were, invaded, in such sort that sinners, publicans, harlots, Gentiles, by the fervour of their repentance, take it beforehand, as it were, seize it by force, away from the Pharisees and Jews, who thought that it belonged to them alone as the children of Abraham. It is as though He said, the Pharisees and Christians contend for the kingdom of Heaven, but the Christians seize it from the Pharisees by force. Whence SS. Hilary and Amb. say, "Christ is seized, since He, born among one sort of people, is chosen by others." Amb. adds, "The Church has taken away the kingdom from the synagogue. Christ is my kingdom. The kingdom of Heaven is taken by force when Christ is denied by those of His own household, and is worshipped by the Gentiles. He is taken by force when he is rejected by the former, but cherished by the latter."

3. Because for the kingdom of Heaven's sake worldly men do violence to themselves by the cultivation of repentance, poverty, continence, mortification.

In the Lives of the Fathers there is related the vision of a certain anchorite who beheld that a disciple of his merited seven crowns in Heaven in a single night, because he had seven times bravely withstood evil thoughts. By this he perceived that as often as any one struggles against sinful thoughts and desires he merits a crown from God. For it is written, The kingdom of heaven suffereth violence, and the violent take it by force.

Beautifully does S. Ambrose comment on this passage, "We do violence to the Lord, not by compelling Him, but by weeping before Him, not by provoking by injuries, but by entreating with tears; not by blaspheming through pride, but by sorrowing through humility. 0 blessed violence which is not chastised with indignation, but is condoned in mercyblessed violence, I say, which draws forth the goodness of Him who suffers the violence, and contributes to the profit of him who uses violence. An evil thing is done, and no one is blamed: violence is suffered, and religion is advanced. Whosoever shall do most violence to Christ shall be accounted most religious by Christ. We come upon the Lord in the way, for indeed He is the way, and after the manner of robbers, we endeavour to spoil Him of what is His. We desire to take His kingdom, His riches and His life. And He is so rich and so liberal that he does not resist. He does not deny, and after He has given all, He still possesses all." Afterwards he speaks of the manner and the weapons of this violence, saying, "We attack him, not with swords, nor staves, nor stones, but with meekness, good works, chastity. These are the weapons of our faith, by which we strive in our contest. But in order that we may be able to make use of these arms in doing violence, let us first use a certain violence to our own bodies, let us carry by storm the vices of our members, that we may obtain the rewards of valour. For to seize the Saviour's kingdom we must first reign in ourselves."

And the violent, &c. Those who invade the kingdom of Heaven in the sense in which I have just spoken. He alludes to an opulent city set upon a mountain, which must be stormed by great force, which is in fact stormed by soldiers who covet its riches. He alludes especially to the kingdom of Canaan, or the Promised Land, which the Hebrews under Joshua conquered by force of arms. This was a type of the kingdom of Heaven. In like manner Heaven is to be won by the sons of earth climbing up on high by their heavenly conversation. The empyrean sky is so lofty, so far above the earth, that were any one to live for 8000 years, and were every day to climb in perpendicular height a hundred thousand miles, yet would he not reach the top, as I have shewn on Gen_2:16. And because this is impossible to mortals, God has granted that what we cannot climb with corporeal feet we should reach by the affections of our minds.

In the life of S. Perpetua and her fellow-martyrs, we read that she was forewarned of her martyrdom in a dream. She beheld a golden ladder reaching from earth to heaven, which was hedged in and surrounded on all sides by knives and sharp swords. By this ladder they had to climb up to heaven. At its foot lay a horrible dragon who sought to hinder the climbers. She saw moreover one of her companions, Satyrus by name, bravely mounting the ladder, and inviting his companions to follow him. When she had related her vision they all understood that they were to suffer martyrdom. And so indeed it befell. Thus let each believer consider that with his utmost energy he must struggle up to Heaven by means of a ladder hedged about with knives.

For all the Prophets and the Law prophesied, &c. This sentence is expressed more clearly in Luk_16:16The Law and the prophets (i.e., prophesied), until John: since that time the Kingdom of God is preached and every one uses violence to it. (Vulg.) The Law of Moses and all the Prophets prophesied up to the time of John: i.e., darkly and by enigmas they foretold and promised Christ and His heavenly kingdom, by promising terrestial good things, such as abundance of corn and wine and oil, and a rich and peaceful earthly kingdom like that of Solomon, which was a figure and a type of the celestial kingdom to be brought in by Christ. But John was the first who clearly and openly began to preach this heavenly kingdom of Christ, and to point out Christ as it were with his finger to the Jews.

Again the Old Testament which consists of the Law, or Pentateuch, and the Prophets, under which are the Hagiographical books, such as the Psalms, prophesied until John, that is, they taught the ignorant Jews not so much to love as to fear God, by the hope of temporal rewards, and to worship Him by means of sacrifices, and external rites and ceremonies, which were shadows and types of Christ. But John began to preach the new doctrines of repentance and the love of God, through hope in the kingdom of Heaven, and of obtaining celestial good things by means of internal acts of contrition, piety, and the worship of God, by which we are truly and perfectly justified through Christ.

Christ here compares and parallels prophecy with prophecy, i.e., the doctrine of John's prophecy with the doctrine of the Law and the Prophets. For John was a mean between the Old and New Testaments, as it were the horizon of both, dividing and determining the New from the Old, as Salmeron says. He was the morning star of the Gospel who put an end to the shadows and the obscure night of the old Law, and ushered in the clear day of the new Law.

And if ye will receive it, this is Elias, &c. That is if ye wish to receive John, and to believe him, as ye ought to do. Whence the Syriac translates by the imperativeIf ye wish, receive ye. For he shall be Elias unto you, because he being endowed with the spirit and power of Elias, shall convert you to God and Christ, in the same way that Elias shall convert your children and descendants at the end of the world by a like zeal and purity of life to the same Christ. Thus S. Jerome says, "John is Elias which is for to come, not because the same soul was in both, as the heretics think, but because they had the same grace of the Holy Spirit. John was girded as Elias was. Like Elias he lived in the desert. He suffered from Herodias as Elias did from Jezebel. And as Elias shall be the precursor of the Second Advent, so was John of the Lord when He came in the flesh to save us."

There is a reference to Mal_4:5, "Behold I will send you Elijah the prophet." The Jews even to this day are eagerly expecting Elias from this prophecy of Malachi, that he may shew Christ unto them, and explain all the doubtful matters of the Law; and therefore they hold him in great account. This was why Christ compared and equalled John to him.

He that hath ears to hear. Gr. of hearing, i.e., to understand and obey. The Arabic has, hearing ears. For the Heb., which has a deficiency of compound words, uses simple in the place of compound words, as hear instead of obey. The meaning is, He that hath a teachable and obedient mind, let him hear, understand and obey the things which I say, namely, let him believe John to be a prophet and more than a prophet, when he declares that I am the Messiah, and henceforth let him receive and worship Me as the Son of God and the Saviour of the world. There is special reference to Christ's declaration that John is Elias. For this is mystical, and requires intelligence, as S. Jerome says. Christ was wont by this phrase to rouse the attention of His hearers to important subjects.

To what shall I liken, &c. This generation means the Scribes and Pharisees, who despised the counsel of God and the preaching and baptism of John.

They are like unto boys, &c. There was in that age, says Theophylact on the seventh chapter of S. Luke, and S. Cyril, a game of this description. Boys divided themselves into two parties, and made as it were two choirs. Thus they represented human life on a sort of stage. One party, like Heraclitus, were always lamenting; the other side were always, like Democrittis, laughing, at it. By the one set all that we do was made the food for lamentation, by the other for jokes. They of the one choir kept wailing, those opposite to them played on pipes; but the choir which was wailing took no notice of the opposite choir, which was singing, neither, on the other hand, did the pipe-players take any notice of the mourners. And the lookers on heard like spectators at a comedy, but were neither moved by the wailing nor the dancing.

The meaning of the parable is plain from what follows. It is this: as though Christ said, "You may perceive in this generation of the Scribes and Pharisees something similar to the boyish games, as concerns the spectators who look on at their ease. For they cannot be induced to change their life and be converted, either by the example of the austere life of John, or by the less stern life of Christ." He likens the parable, as a whole, to the whole thing signified by it, and not a part to a part. Elegantly and wisely says S. Ambrose (lib. 2, de Penitentia)Not that dancing which is the companion of pleasures and luxuries is here spoken of, but that whereby a man lifts himself on high, nor suffers the members to drag lazily along the ground. Thus S. Paul danced spiritually, when for our sakes he stretched himself out, and forgetting the things which were behind, and reaching forth unto those which were before, he strove for the prize of Christ. Thou likewise, when thou comest to baptism, be admonished to lift up thine hands, and to have feet that are swift to mount to things eternal. Dancing like this is the associate of faith, the companion of grace. This, then, is the mystery. We have sung unto you, as it were, the song of the New Testament, and ye have not dancedthat is, ye have not lifted up your minds unto heavenly grace. We have lamented, and ye have not wept, i.e., ye have not repented. There is an allusion to Eze_33:32: "Thou art unto them as a song of music which is very sweetly sung. And they hear thy words, but they will not do them."

Allegorically, S. Ambrose (lib. 4, Epist. 30), "The Son of God hath said, 'We have sung unto you, and ye have not danced,' &c. The Jews who did not dance were forsaken. They knew not how to clap their hands. The Gentiles were called, who gave spiritual praise to God. Here is the glorious dancing of the wise, the dance which David danced. Therefore, in the sublimity of his spiritual dancing, he ascended to the throne of Christ, that he might hear and see the Lord saying to his Lord, 'Sit thou at My right hand. '"

For John came neither eating, &c. That is to sty, not eating, or living in pleasure, like other men, but living austerely, fasting, and feeding on locusts; that by this means he might arouse the Scribes to compunction, and affright them. Yet the Scribes say of him, He hath a devil. The Arabic has, devils are with him. That is, John was possessed by a devil, by whose power and energy he was sustained, so as to be able to lead so rigorous a life. Thus, the very austerity of John, which for their sakes he had lived, since from his purity and innocence it was not needed for his own sake, they attributed to a demon. Such was their extraordinary ingratitude and wickedness.

Observe then, how Christ applies this parable. John's austere life is signified by the troop of boys lamenting. But Christ living less austerely, and conversing with the world more familiarly, is denoted by the chorus of boys who piped. The Scribes and Pharisees laughed at, derided both of them, because they wished to be free from any reprover of their pleasures and licentious mode of life.

The Son of Man came eating, &c. (at a common table, living after the manner of ordinary men, and conversing familiarly with them), And they say (i.e., the Scribes and Pharisees in their obstinate wickedness), Behold a gluttonous man, &c.

John led an austere life in the desert, Christ led the ordinary life of men, that His affability might allure those whom John's austerity would terrify. For Christ came into this world in order that he might afford to all men a perfect example of humility and every other virtue, an example which every one might imitate in their several ranks and stations. But especially did He come that sinners might be converted from their sins to God. Wherefore it was necessary that He should converse with them, eat and drink with them, and thus draw them to love and follow Him. So S. Thomas. S. Aug. gives another reason (Lib. 3, de Doctr. Chtist. C. 12). It was, that Christ might show in all such things, namely, food, drink, clothing, &c., that it is not the things themselves, but the inordinate love of using them, which is in fault. And so He taught that rich men may live religiously in their riches, and be saved.

But wisdom is justified of her sons. Syr. of her servants. To justify is used in two senses, viz., to make just and to declare just. The wisdom of God is justified, i.e., is pronounced and declared just, unblameable, fully and entirely perfect, as she manifested herself in John and Christ, because she left nothing untried that would conduce to the salvation of men. That they might have a pattern of an austere life and penance, she gave them John. Again, lest many should be terrified by this austerity, and despair of virtue and salvation, she gave them in Christ an example of ordinary life and virtue. Of her children, namely, those who were desirous of virtue and wisdom, such as those who believed in Christ, and who heard and obeyed John. Therefore, the wisdom of God, which the proud Scribes and the foolish Jews despised in John and Christ, was justified, i.e., honoured and praised by all the truly wise. If, therefore, any perish, they perish by their own fault, because they will not believe and obey John and Christ. Thus they may impute their ruin to themselves, and justify God, according to the words of Psa_51:4-6. "That Thou mayst be justified in Thy sayings, and overcome when Thou art judged." In a similar sense, the Apostle says to Timothy (1Ti_3:16), "Great is the sacrament of piety, which was manifested in the flesh, justified in the spirit" (Vulg.), i.e., was declared and shown to the world to be just, holy and wise, and that the work and mystery of the incarnation of the WORD was worthy of God. That this is the meaning is plain from Luk_7:29, who thus relates the occasion of this parable, and by means of the preamble, as it were, sets forth the scope and intention of the parable. "And all the people and the publicans who heard him, justified God, being baptized with the baptism of John. But the Pharisees and the lawyers despised the counsel of God against themselves, not being baptized of him." And presently He subjoins the parable of the boys piping and lamenting, as I have already expounded it.

S. Aug. (lib. 2 de doctr. Christ.) expounds the passage as follows: Wisdom is justified of her own sons, because "the holy Apostles perceived that the kingdom of God did not consist in meat and drink, but in the equanimity of endurance, forasmuch as they were such as neither abundance lifted up, nor want depressed."

Lastly, S. Jerome in this passage, and S. Ambrose, remark that various Gr. codices read Wisdom is justified by her works. Because, says S. Jerome, "wisdom seeks not the testimony of the mouth, but of deeds."

Then began He to upbraid, &c. Then namely, when He sent the Apostles to preach throughout Galilee, and He preached by Himself, though with little fruit and few conversions. He began o upbraid the extreme ingratitude and obstinate wickedness of these cities, viz, those in which most of His mighty works, i.e., His miracles, were done. These were the miracles by which He confirmed His teaching. And He upbraided the cities because after so many miracles, and so many exhortations, so many threats of hell, so many promises of the Kingdom of Heaven, they had not repented.

Woe unto thee, Chorazin, &c. Chorazin was a renowned city of Galilee, which was numbered amongst the ten more celebrated towns of Decapolis. It was situated over against Capernaum, on the Sea of Galilee, where the Jordan flows into it. It was about two miles distant from Capernaum. Wherefore Christ, who had fixed his home and settled abode at Capernaum, frequently made excursions to preach in Chorazin and Bethsaida, and the neighbouring towns. Chorazin, or Cozorain in Chaldee, is the same as Co, i.e., here, and raya, i.e., a secret. Appropriately, because Christ here preached the arcana, or secrets of the faith. S. Jerome, in his work on Hebrew places, testifies that in his time Corozain, as it is spelt in the Vulgate, was deserted. There are still some ancient ruins remaining on its site. Some persons are of opinion that Antichrist will be born at Chorazin, and brought up there, though others think he will be born in Babylon, according to the words of Jeremiah (cap. 1.), "From Babylon shall all evil be opened out." But both these opinions are extremely doubtful.

Bethsaida: Bethsaida also was one of the chief cities of Galilee, adjacent to the sea, and distant from Capernaum about three hours' journey. It received its name from being inhabited by fishermen. Beth means a house, and saida is fishing, צור sud in Heb. means to hunt, but in Syriac to fish, because fishing is hunting in the sea, whence saida means fishermen. So Franc. Lucas. It is probable that the home of Peter and Andrew was in this city, where Christ healed Peter's mother in law, who was sick of a fever. But see what I have said on Mat_8:14. Here, also, Christ placed spittle in the eyes of a certain blind man, and restored him to perfect sight (see Mark, c. viii.) Wherefore, Christ deservedly upbraids Bethsaida, because, though its people had seen so many miracles of His, they did not believe in Him. And so he threatens it with destruction, future as well as present; and this really happened to them. For this city formerly so abounding in prosperity, and so populous, is so deserted that it scarcely cntains six houses. (See Adrichomius, Descrip. Terræ Sanct. p. 137.)

For if the mighty works had been done in Tyre, &c. We must understand, if the inward grace of God had accompanied the outward miracles: that is to say, if there, had been an illumination of the understanding, and an influencing of the will, agreeable and proportionable to those, such as God is wont ordinarily to give. For without inward grace to influence the mind, all outward preaching is vain and worthless.

They would long ago have repented, &c. Theologians gather from this passage that God knows certainly conditional events, which depend on free will, even although those events will never happen, forasmuch as the condition does not exist in the nature of things. Christ here asserts positively that the Tyrians and Sidonians would have repented if they had seen the miracles of Christ, yet they did not see these miracles, and consequently did not repent. The reason a priori is, the infinite nature of the Divine Mind, the immeasurable scope and activity of the Divine understanding, which wholly comprehends, penetrates and perfectly beholds all things, even those that are the most secret, and what is called the liberty of man, and his free thoughts and volitions. Therefore it is omniscient, and nothing is able to escape it, so that it should not thoroughly behold and perceive it. For the object of the Divine omniscience is all truth, past, present, and future, and that either conditional or absolute. In future conditional events, one half of a contradiction is true, as in absolute propositions. For with the condition, that which is said will either be, or will not be. See what I have said on Jer_38:17., also on Wisdom iv. on the words, "He was taken away, lest wickedness should change his understanding."

Again, S. Aug. (lib. de bono perseveran. caps. 9 and 10), refutes by means of this passage the Semipelagians who said that God predestinates such and such men, because He foresees they will use well grace, if it be given them. For the Tyrians would have used grace well, if it had been given, yet it was not given.

Lastly, from this place do not gather that to the Tyrians was wanting sufficient grace, but such copious and abundant grace as the Galilæans had.

Verily I say unto you, it shall be more tolerable: Arabic, there shalt be greater remission for Tyre, &c. For the Tyrians and Sidonians shall be punished on account of their own wickednesses, but you, 0 ye Galilæans shall be more severely punished: 1. Because ye had greater knowledge of God's law, and virtue. 2. Because ye have often heard Me preaching and exhorting to repentance, and have beheld Me doing many miracles, none of which things the Tyrians have either seen or heard.

Moraliter: In like manner, Christians shall be more heavily punished in the day of judgment than the Jews; the citizens of Rome, than the inhabitants of India; priests, than laymen; religious, than seculars, if the former classes have lived sinful lives; forasmuch as they have received greater degrees of grace and knowledge from God, and would not make use of them, but abused them to their own greater damnation.

And thou, Capernaum, &c. Thou, which art exalted through My miracles and doctrine and preaching, rather than by thy merchandise and thy wealth, and who hast been made glorious and famous with God and man, shalt thou, I say, be always exalted? Not so: but in the day of judgment thou shalt be thrust down to hell . Thou shalt descend into its lowest pit; that beneath the Tyrians and Sidonians who have sinned less than thou hast, thou mayst abide in the very centre of Gehenna, and there mayest feel more than others its fiery burnings. Thou shalt be tormented and burnt up, because very many of thy citizens shall be cast into hell. Hence S. Aug. (Serm. 42 de Sanc.) explains exalted, as follows. "Forasmuch as thou seemest to thyself to be very happy, very powerful, very proud, and so dost despise Me, and all who admonish thee, this is the very cause why thou rushest on thine own destruction."

For if the mighty works which have been done in thee had been done in Sodom, it would perchance, as the Vulg. here hath it: (forte) &c. But this word forte, peradventure, or perchance, does not in this place denote doubt, or hesitation. It represents the α̉ν of the Gr. text, α̉ν being here an expletive, or a particle expressing confirmation, and signifies, certainly, verify. The translation omits to render α̉ν in v. 21., and various other passages, where it is found in the Greek. Indeed α̉ν is only translated forte, perhaps, in four places, viz., here; in John v. 46; in Psa_81:15; and in 2Co_7:5. In all the other passages, which are very numerous, in which α̉ν occurs in the Greek, it is not translated in the Vulgate, but the passage is rendered affirmatively, as in Mat_3:18, Mat_5:18, Mat_6:5, Mat_10:12, and very many other places, as you may perceive from a Greek Concordance. This is the reason why Vatablus and others omit the perchance in this passage, and trans. simply, it would have remained. The perchance does not mean that Christ had any doubt about Sodom's remaining, but that although it certainly would have remained, yet this remaining would have been free, i.e. of its own free will, therefore the word α̉ν denotes that he foresaw what would have happened, as it were fortuitously. Thus Terence says in the Andria, "Perchance I behold a soldier: I approach the man." Also Livy (lib. 1.), "Perchance it fell out." The meaning therefore is, If the Sodomites had heard My preaching, and had beheld as many miracles, as you have, 0 ye inhabitants of Capernaum, in confirmation of that preaching, verify they would have felt compunction and would have repented, and would have remained until this very day. Understand; unless they themselves or their descendants had after their repentance again relapsed into the same, or similar sins, and had again provoked the anger of God to bring upon them a like destruction. But if they had continued in their repentance and change of life, they would have remained until this day. All this is intimated by the word, perchance, here. And this is why Franc. Lucas renders α̉ν έμειναν, by the potential mood, they might have remained.

Verily I say unto you, it shall be more tolerable: Arabic, it shall find greater forgiveness: Syriac, they shall be more tranquil.

At that time Jesus answered and said, &c. What Christ now says, agrees well with what has gone before, for Christ here gives the reason why the Capernaites, the Scribes, the priests, and the Pharisees, despised Him, and His preaching, because, in truth, they were proud, and seemed, in their own eyes, wise and prudent. Wherefore they would not bend their proud necks to the humility of Christ and the Gospel, but the Apostles and the disciples and the multitude did bow their necks. This sentence also expresses that Christ soothed the grief which He felt because of their proud incredulity by a consideration of, and complacency in, the just judgment and the Divine decree, whereby God hid these things from the proud as unworthy of them, and revealed them to little ones, i.e., to the lowly. Whence Luke adds. He exulted in the Holy Spirit (Vulg.) i.e., He rejoiced through the Holy Ghost, which had suggested to Him this consideration, and the joy which arose out of it. Therefore he praised and thanked God. We too can do as Christ did, that when we lose our labour with the proud and the unworthy, we may quell our grief by considering the Divine Will and Providence, which despises the proud, and chooses the humble, and lifts them to His grace and glory.

I confess (Vulg). That is, I praise and give thanks. This is the meaning of the Heb. ידא, yada, in Hiphil, viz., הורה, hoda, from which comes תורה, a sacrifice, viz., of confession, i.e., of praise, and giving thanks. Thus, too, we constantly find in the Psalms such expressions as, "I will confess to Thee with my whole heart," i.e., I will praise Thee; and, "Confess to the Lord, for He is good," i.e., praise the Lord.

To Thee, 0 Father, who lovest Me with a peculiar love, and who disposest all things to Thy and My glory. He adds this lest any one should attribute it to want of power in Christ that He did not subdue to Him the proud Capernaites and Pharisees. It is as though He had said, "Thou, 0 my Father, forasmuch as Thou art Lord of Heaven and earth, hast the hearts of all men in Thy hands, and couldst bend them by a single nod, and subdue them before Me, but this, by Thine holy ordinance, Thou wouldst not do."

Moreover, under the name of Heaven and earth, all creaturesall men and angels are signified. By which it is intimated1. That God has care for and rules, and calls to the grace of the Gospel and salvation by Christ, not the Jews only, but the Gentiles also. 2. That God is drawing His faithful ones from earth to Heaven, inasmuch as He is Lord of Heaven equally with earth, and therefore opens heaven to His friends. 3. That in like manner as God has separated the lowly Apostles from the proud Pharisees on earth, so in like manner has He separated the humble angels from proud Lucifer and his adherents in heaven.

Listen to Tertullian (lib. 1, contra, Marc. c. 13): "There is the fulness of the Deity itself setting forth perfect God, Father and Lord, Father by clemency, Lord by discipline, Father by sweet power, Lord by severity: a Father to be affectionately loved, a Lord to be necessarily feared: to be loved because He prefers mercy before sacrifice; to be feared because He will not tolerate sin: to be loved because He prefers the repentance to the death of a sinner; to be feared because He will not accept sinners who do not repent. Therefore, the Law prescribes both: thou shalt love God, and thou shalt fear God. He proposes the one to him who follows Him, the other to him who goes astray from Him."

And hast revealed them unto babes, Gr. νηπίοις, or infants. So the Arabic, meaning to ignorant, unskilled, and uneloquent men (such as the Apostles, who seemed to the Scribes and worldly persons to be rude, and as foolish as children), in order that Thou mayest exhibit in them the power of Thy grace and Thy light, by which Thou hast made the tongues of these infants eloquent, so that their sound is gone out into all the earth, and their words unto the ends of the world. There is an allusion to Ps. viii. 3: "Out of the mouths of babes and sucklings Thou hast perfected praise, that Thou mightest destroy the enemy and the avenger." For the election and disposition of God are clean contrary to the world. For the world courts and chooses the rich, the wise, the proud. God chooses the poor, the ignorant, the weak; and He makes them rich, wise, and powerful in spirit above all the worldly.

From this passage, S. Augustine (de prædest. Sanct. c. 6, et de Bono Perseveran. c. 8), and S. Gregory (25 Moral. c. 13) teach, that when some believe the preached Gospel and others believe not, it is the effect of the grace and justice of God. For they who believe are so congruously illuminated in their minds by the grace of God, that they do believe; but they who believe not, on account of their pride and other sins, are not so congruously illuminated by God, that they do, in fact, believe; although if they would consent to, and co-operate with, the illumination which God affords them, they could believe, and in truth would believe.

Even so Father, &c. The Gr. is ναὶ ό Πατήρ; for the Greeks often use the nominative for the vocative. The meaning is, Truly, 0 Father, what Thou hast done, most rightly hast Thou done, in that it hath pleased Thee to humble the proud, and exalt the lowly. Christ teaches that the original cause of the predestination and election of the faithful, as well as the reprobation of unbelievers and the wicked is nothing else save God's good pleasure. Wherefore, we ought to rest in that, and not seek for other reasons, since that one thing is sufficient for the faithful, and worth a thousand reasons. Hence the Blessed in Heaven, when they see their children and parents condemned for their demerits, do not lament, but approve and laud the just judgment of God.

All things are delivered unto Me, &c. Christ said that the Almighty God was His Father, and that Heas Lord of Heaven and earthrejected the proud Pharisees, but revealed Himself and His grace to His lowly Apostles: but now, lest any one should suppose that Christ was inferior to the Father, He teaches the converse, namely, that the Father giveth all He hath to the Sonyea, that through the Son alone He worketh, teacheth, and bestoweth His gifts.

Moreover, this expression, all things have been delivered unto Me by the Father, ought to be thus understood, that nevertheless, Christ ought to be considered to possess all things by nature. "For like as He is, according to His nature, life, He is said to be quickened by the Father; and although He is the Lord of Glory, He is said to have received glory," says the Council of Ephesus. The meaning therefore is, all things which the Father hath, viz., the divine nature, dominion and power, say SS. Hilary and Augustine, and consequently, what Christ here more particularly refers to, all things, i.e., the dominion, power, and government of all things, but chiefly of men, have been granted unto Me by the Eternal Father, as to His Son by eternal generation, and in time the same things have been given to Me, as man, by the Hypostatic Union, that I may choose, illuminate, predestinate, save, whom I will, such as the Apostles; and reject and condemn, whom I accept not, such as the proud Capernaites. For in My hand is the predestination, or reprobation, the salvation or damnation of all men; for as much as I have been appointed by God the Father the Saviour and Redeemer of the World, and in My hand the Father hath placed all things, that I should repair and renew them. That as by Me as God He created all things, so also by Me in the flesh which I have assumed, He may re-create and restore all things. To this end I came, and for this I was made man. These mysteries therefore have been hidden from the wise, I mean My Mission, My Incarnation, the end of My advent, My work, but they have been already, in part, revealed to little ones, and shall hereafter be perfectly revealed.

And no one knoweth the Son, &c., Luk_10:22, has, no one knoweth who the Son is, save the Father; nor who the Father is save the Son, &c. He means, I have been sent by the Father to be the Teacher and Saviour of the World, that I should teach men the truth and the way to God the Father, who is uncreated health and felicity. For this felicity, since it is supernatural, cannot be naturally known by man or angel. Wherefore, as no one knoweth the Son except the Father, and he to whom the Father shall reveal Him, so likewise no one knoweth the Father except the Son, and he to whom the Son shall reveal Him. For as the Father communicates His nature, so likewise He communicates the knowledge of Himself and all things which He hath to the Son, and by Him to the rest of mankind. He, therefore, who desires to draw near to the truth, grace and salvation, which are in God the Father, must draw near through Me, and believe in Me. For I am the Way, the Truth, and the Life. My doctrine is the doctrine of God the Father. By Me, therefore, ye shall have access to the Father.

Now although it is said, except the Son, the Holy Ghost is not excluded; much less, when it is said, except the Father, is the Son excluded. For the rule of Theologians is, that exclusive particles, added to one of the Divine Persons in essential attributes do not exclude the other two Persons, but creatures only, or whatsoever is of a different essence. Thus S. Aug. (lib. 6. de Trin. c. 9.) S. Cyril, and the rest of the Fathers and Schoolmen. Observe that Christ, in the first place, revealed the knowledge of the two first Persons, viz., the Father and the Son, and afterwards, just before His death, faith in the third Person, viz., the Holy Ghost, as is plain from Joh_16:7.

S. Chrysostom wisely observes (Hom. 39.) that it is not said, to whom He has been commanded by the Father to reveal, but to whom He will reveal, in order that the Son may be shown to be equal to the Father in dominion and power. For, although Christ reveals as man, or by means of His human nature, yet this nature subsists in the Divine person, and therefore this man Christ is God, and equal to God the Father.

Moreover, SS. Chrysostom and Irenæus (Lib. 4. c. 14.) answer Marcion, who rejected the Old Testament and its God, and said, if God the Father was not known before the revelation of Christ Incarnate, therefore He was not known in the Old Law, therefore its author andGod was not the true God. Thus they expound the words, no one knoweth the Father except the Son of the Divine knowledge by which the Son qua God, comprehends the Father, and the Father the Son. You may, however, better understand it concerning the knowledge communicated to the human nature of Christ: for this revealed His mysteries to the prophets and fathers, even the mysteries of the Divinity and the Trinity. Thus He revealed the same things after His Incarnation to the Apostles and faithful, qua man. For no one is a believer and a Christian except by Christ, and through Christ Incarnate. For, says St. Jerome, it is one thing to know what thou knowest by equality of nature, as the Son knoweth the Father; another, by the condescension of Him who reveals, as we know God by the revelation of Christ.

Come unto Me all, &c. Syriac, who are weary and bear burdens. Arabic, who are worn with labour and heavily burdened. After He has shown the Majesty and Deity, lest any one should be affrighted at it, Christ adds the Humanity, and most kindly invites all to Him.

Come, not with the feet of the body, but with the affections of faith, hope, love, religion, devotion, and piety.

All who labour, none are excluded. For there is no one who does not labour under some disease, and need Christ's medicine. Therefore Christ offers Himself to all, that they may receive from Him health and safety. Thus did He kindly correct and heal Magdalen, Matthew, Paul, and Peter. Thus even now, in the Eucharist, He inviteth all and saith, Come unto me, ye infirm, hungry, afflicted ones I will refresh you.

Who labour. Gr. οί κυπιω̃ντες, i.e., who suffer trouble and are burdened, &c., who are fatigued and depressed, and are sinking under the burden, both of sins (as SS. Chrysostom, Jerome, and Augustin say), as well as of the law of Moses (as Theophylact), and also of the troubles and temptations of this life.

And I will refresh you. Gr. α̉ναπαύσω, i.e., I will give rest to the weary, as the Syriac translates. I will place you in all quietness, says St. Chrysostom, by most soothing words, by Sacraments, as most efficacious medicines, by grace, and most sweet inward consolations; lastly by most felicitous glory in Heaven.

Take, Syr., bear, My yoke. He means, ye have borne a heavy and well nigh intolerable yoke, and the burden of the old law of sin and concupiscence. Come unto Me, I will take it away, and will change it into the sweet yoke of the evangelical law of grace and charity. I will refresh you by My yoke, which indeed is a yoke because it is a law binding the soul, but at the same time it is medicine, yea a bed, in which ye may sweetly rest, especially, by means of the humility which it teaches and commands. For it is the one and only medicine of all diseases, both of soul and body, and the alleviation and rest of all burthens. For nothing is harsh to the meek, nothing difficult to the lowly, says S. Leo. For as wool receives cannon balls and breaks their force by its softness, so meekness and humility break and soften all hard and rugged things. This yoke, therefore, is the gospel of Christ, and the law of grace. Whence S. Bernard (Serm. 15. in Ps. 91) says, "He invites those who labour to refreshment. He calls those who are laden to rest; and yet He does not take away either burden or labour, but He exchanges them for another burden, another labour, but a light burden, a sweet yoke, wherein rest or refreshment, even though it appear not, nevertheless is found."

And learn of Me, for I am meek and lowly in heart, i.e., in the affection of the heart, viz., will, says S. Bernard (Serm. 49 in Cant). For many are lowly in word, few in heart. And ye shall find, &c. Listen to S. Augustine. "Take my yoke upon you, and learn of Me, not to frame a world, not to create all things, visible and invisible, not to do miracles in the world and to raise the dead; but that I am meek and lowly in heart. Dost thou wish to be great, begin from the least. Thou art thinking of constructing a mighty fabric of loftiness, think first of the foundation of humility. And as great as each one wishes to build up his edifice, the greater the building, so much the more deeply let him dig his foundation." Wisely says Climacus (Gradu 25). "Humility is a grace of the soul without a name, being named by those alone who have made trial of it, an inexhaustible treasure, having obtained a name from God, a singular gift of God. Learn, He says, not of an angel, not of a man, not out of a book, but from Me, that is, from My dwelling in you, and working in you, because I am meek and lowly in heart, and in thought, and in sense, an

ake, Syr., bear, My yoke. He means, ye have borne a heavy and well nigh intolerable yoke, and the burden of the old law of sin and concupiscence. Come unto Me, I will take it away, and will change it into the sweet yoke of the evangelical law of grace and charity. I will refresh you by My yoke, which indeed is a yoke because it is a law binding the soul, but at the same time it is medicine, yea a bed, in which ye may sweetly rest, especially, by means of the humility which it teaches and commands. For it is the one and only medicine of all diseases, both of soul and body, and the alleviation and rest of all burthens. For nothing is harsh to the meek, nothing difficult to the lowly, says S. Leo. For as wool receives cannon balls and breaks their force by its softness, so meekness and humility break and soften all hard and rugged things. This yoke, therefore, is the gospel of Christ, and the law of grace. Whence S. Bernard (Serm. 15. in Ps. 91) says, "He invites those who labour to refreshment. He calls those who are laden to rest; and yet He does not take away either burden or labour, but He exchanges them for another burden, another labour, but a light burden, a sweet yoke, wherein rest or refreshment, even though it appear not, nevertheless is found."

And learn of Me, for I am meek and lowly in heart, i.e., in the affection of the heart, viz., will, says S. Bernard (Serm. 49 in Cant). For many are lowly in word, few in heart. And ye shall find, &c. Listen to S. Augustine. "Take my yoke upon you, and learn of Me, not to frame a world, not to create all things, visible and invisible, not to do miracles in the world and to raise the dead; but that I am meek and lowly in heart. Dost thou wish to be great, begin from the least. Thou art thinking of constructing a mighty fabric of loftiness, think first of the foundation of humility. And as great as each one wishes to build up his edifice, the greater the building, so much the more deeply let him dig his foundation." Wisely says Climacus (Gradu 25). "Humility is a grace of the soul without a name, being named by those alone who have made trial of it, an inexhaustible treasure, having obtained a name from God, a singular gift of God. Learn, He says, not of an angel, not of a man, not out of a book, but from Me, that is, from My dwelling in you, and working in you, because I am meek and lowly in heart, and in thought, and in sense, and ye shall find rest from internal conflicts in your souls.

2. And better, Auctor Imperf. and Maldonat. Learn of Me, i.e., do not fear to come to Me, and to take the yoke of My gospel on your neck, for if ye come and receive it, ye shall indeed learn that I am no tyrant, nor a severe and rigid King, but a lowly, meek, element and benign Lord.

Moreover, Christ was of so great humility and meekness in bearing with the Scribes, His disciples, and the multitude, in bearing injuries, derision, the scourge, the cross and death, that even if He had wrought no miracle He would, by such meekness, have proved sufficiently, and more than sufficiently, that He was the Man from Heaven and the true Prophet sent from God. I verify admire more Christ's meekness, than His miracles and His raising the dead.

Moraliter. Learn from hence how great, and how dear to Christ is humility. It is as if He said, learn of Me not to create a world, not subtilely to dispute concerning God and the Holy Trinity, not to perform Herculean labours, but that I am meek and lowly in heart.

2d. Humility is the secret of peace. There is no rest for the mind, save in humility. Do you wish for rest? Embrace humility, a lowly place, a lowly office, humble food, clothing, &c. It is impossible for the proud to have peace of soul, because they always desire great things, and often are unable to attain them.

3d. Humility takes from man every labour and all burdens. Humility is the alleviator of every labour, and the renewer of strength: as a certain Doctor has well said, humility is a medicine against all diseases; and health of soul and body. Moreover, Hippocrates hath said, Creatures without gall are long lived, i.e., animals which have no gall, such as stags, live long. The meek, therefore, and the humble, are healthy and long lived; for meekness brings into due order both the mental character and the humours of the body, which bile disorders, hence diseases.

4th. Humility is the virtue of Christ. Learn of Me, He says. This is mine own especial virtue, dear to Me above all others, which, by descending from Heaven to this lower world, and by stooping to the shameful death of the cross, I manifested in such a manner that none should be more illustrious and more wonderful in My life and in My death. Thus on the contrary, pride is the sin of Lucifer. Humility, therefore, makes us most like Christ. What more worthy? What more desirable?

Well says S. Augustine (Epist. 112). "They who have learnt of the Lord Jesus to be meek and lowly in heart make greater progress by praying and meditating, than by reading and hearing."

Finally, Christ here joins meekness with humility, because they are, as it were, twin sisters, or as mother and daughter. Whence S. Bernard (Sermon 2, on those words in the Apocalypse, cap. 12, A great sign Rev_12:1) says, Like as naughtiness is the mother of presumption, so true meekness proceeds only from true humility.

Hear Climacus (Gradu. 24). The light of dawn goes before the sun, meekness precedes humility. Therefore, let us hear first Christ the Light, who disposes those things, as it were, by steps. Learn, He says, of Me, for I am meek and lowly in heart. After that, He thus defines meekness: Meekness is the immutable state of the mind which preserves an equable frame in good fortune and in disgrace. Meekness is sincerely and ex animo to pray for those who trouble you without being troubled yourself. Meekness is a jutting rock against the fury of the sea, which breaks all its waves, whilst itself remains unmoved and unbroken. Meekness is the prop of patience, the gate of charity, yea its very parent, the proof of prudence. For He will teach, saith the Lord, the meek His ways. It is the procurer of pardon, the confidence of sinners in prayer, the habitation of the Holy Spirit. "For upon whom shall I look, save upon the meek and quiet person?" (Psalm 66, Vulg.)

For My yoke is sweet (Vulg.). The yoke and burden of Christ is the gospel, say SS. Hilary, Bede, and others. The law of the gospel, therefore, is a yoke, because it binds us to discipline, lest any one should depart from justice. The Gr. for sweet is not γλυκὺς, i.e., sweet like sugar, but χρηστὸς, i.e., benefical, humane, kind (Arab.), good in comparison with the old law. 1st Because it has fewer and easier precepts; 2d. Because it gives greater grace, which much lightens the burden of the command; 3d. Because it rules us as sons, not by fear, as servants, like the ancient law; 4th because it does not threaten, nor bring in death, like the old law, but takes it away; 5th Because it promises to those who keep it the most felicitous life, and as it were, leads them by the hand to the sweetness of celestial joys, according to the words, "They shall be satisfied with the fulness of Thy house: Thou shalt give them drink of thy pleasures as out of a river." Psa_36:9.

He says, therefore, take My yoke upon you, because in the yoke of Divine servitude, perfect consolation and refreshment are included. Whence S. Ambrose (Lib. de Helia et jejun. Cap. 22): Receive, therefore, the yoke of Christ, do not fear because it is a yoke. Make haste, because it is light. It doth not bruise the neck, but dignifies it. Why do ye doubt? Why delay? It does not bind your neck with chains, but couples it with grace. It does not constrain of necessity, but directs the will to good works.

My, because indeed I, Christ, lay it upon you, yea, indeed, I beat it with you, and put My neck under the burden, yea I bear and carry all the burden, and you yourself with it. For that is called a yoke, which two beasts joined together bear. Christ then places one portion only of the yoke, i.e., the Evangelical Law, upon our neck; He himself bears the other and heavier part, and therefore He draws this yoke with us, and infuses strength and courage into us to draw it, both by His grace and by His example. So lately there was a certain priest in Japan of the Society of Jesus, who generously endured a dreadful death for Christ's sake, who was often wont to say. "Christ therefore makes the yoke putrescent before the face of the oil." Is. x. 27. (Vulg.)

We may apply what we read in the life of S. Mechtildes, who when she was tormented with fearful headaches and could find no rest, heard these words from Christ as He showed her the wound in His side, enter now, and be at rest. This straightway she did, and entered in with gladness. And it seemed to her that He had as many silken pillows as she had felt pangs of headache. And the Lord said, "Silk worms carry silk, and of Me it has been written, I am a worm and no man. Hitherto thou hast served Me devotedly in labours; from henceforth thou shall study to serve Me in pleasing exercises of virtues by My example; and the things which shall be insupportable to thee, I will carry with thee."

This yoke, therefore, of Christ is not so much a yoke as a silken pillow, because it does not press us with trouble, but releases us from the weight of earthly things, and raises us to Heaven.

Wherefore S. Bernard appositely compares this burden to the plumage of birds. Thus he writes to the monks (Epist. 341), "In the way of life the more swiftly, the more easily we run; and the larger the Saviour's light burden grows, the more portable it becomes. Does not the quantity of plumage a bird has lighten, rather than weigh it down? Take away its feathers, and what remains of it is borne down to the ground by its own weight."

Thus, likewise, is Christ's discipline, thus His sweet yoke, thus His light burden; if we lay it down, we are ourselves depressed, because He carries us rather than is carried by us. S. Ambrose adds (in Ps. cxix. Serm. 3), "To carry the yoke of Christ is sweet, if you consider it an ornament to your neck, not a burden. Lift up, therefore, thine eyes to the Lord thy God, seek God, and thou shalt find Him. Erect thy neck; thou earnest a necklace, not a chain. Many creatures delight in a necklace, and seem to themselves to be adorned rather than made naked; like as the cheeks of the turtle-dove will bear the marks of her modesty, the necklace of her neck will raise the presumption of her liberty. There is nothing more glorious than that yoke of Christ." Lastly, S. Bernard (Serm. 15 in Ps. Qui habitat) by yoke and burden understands the load of God's gifts and favours, because the burden of the law which is imposed is the gift of grace, the perfect observance of which brings all other gifts into the mind. "God burdens us when He unburdens us. He lades us with benefits when He unlades us of our sins. This is the voice of him who is burdened, "What shall I render unto the Lord for all the benefits that He hath done unto me?" The voice of him who is burdened, "Depart from me, for I am a sinful man, O Lord." Moreover, to the proud and carnal, the yoke of Christ and the law of humility, abstinence, continence, mortification, seems very heavy and intolerable, because they are devoid of the Spirit, and only love and think of the flesh and fleshly things. Truly says S. Chrysostom (Hom. 14, in 1 ad Cor.), "Virtue is rugged if it be compared with our weakness; for that it is easy and light, hear Christ testifying, My yoke is sweet, and My burden is light. But if thou dost not understand, let not wonder seize thee, for thou art not of a brave mind: for as, when strength of mind is present heavy things become light, so when it is absent, light things become heavy. What, I ask, was sweeter than manna? What readier to their hand? Nevertheless the Jews murmured when they were feeding on delicacies. What more dreadful than the hunger and the other labours which Paul endured? Nevertheless he rejoiced and was glad, saying, Now I rejoice in mine infirmities. What, then, was the cause of these things? Diversity of mind, which, if thou wouldst make it such as it ought to be, thou wouldst discern the easiness of virtue."

"Come unto me, all ye that labour and are heavy laden, and I will give you rest.29. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.30. For my yoke is easy, and my burden is light."

By what He had said, He brought His disciples to have a desire towards Him, shewing them His unspeakable excellence; and now He invites them to Him, saying, "Come unto me, all ye that labour and are heavy laden."

Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, "Come unto me," all ye that labour, but that ye should not labour?

He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world.

That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. [ Zec 5:7 ] And the Psalmist fills it up, "Thy iniquities are grown heavy upon me." [ Psa 38:4 ]

For a cruel yoke and hard weight of servitude it is to be subject to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be unwilling to pass away with them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them.

He said not, Come ye, this man and that man, but All whosoever are in trouble, in sorrow, or in sin, not that I may exact punishment of you, but that I may remit your sins. Come ye, not that I have need of your glory, but that I seek your salvation. "And I will refresh you;" not, I will save you, only; but that is much greater, "I will refresh you," that is, I will set you in all quietness.

I will not only take from you your burden, but will satisfy you with inward refreshment.

"Come," He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, "Take my yoke upon you."

The yoke of Christ is Christ’s Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, "Learn of me."

Not to create a world, or to do miracles in that world; but that "I am meek and lowly in heart." Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.

We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shewn in deed let us retain in our heart.

And therefore in beginning the Divine Law He begins with humility, and sets before us a great reward, saying, "And ye shall find rest for your souls." This is the highest reward, you shall not only be made useful to others, but shall make yourself to have peace; and He gives you the promise of it before it comes, but when it is come, you shall rejoice in perpetual rest. And that they might not be afraid because He had spoken of a burden, tberefore He adds, "For my yoke is pleasant, and my burden light."

He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.

What burden is it to put upon the neck of our mind that He bids us shun all desire that disturbs, and turn from the toilsome paths of this world!

And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer.

But how is Christ’s yoke pleasant, seeing it was said above, "Narrow is the way which leadeth unto life?" [ Mat 7:14 ] That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.

So then they who with unfearing neck have submitted to the yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest to labour.

But the Holy Spirit was there who, as the outward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellinga.

What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous.

How much more easily then does love do that for true happiness, which avarice does for misery as far as it can?

And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and concupiscence also, are punished? Because by the Law many things are commanded which the Apostle fully teaches as cannot be fulfilled; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward.

The Gospel commands what we can do, as that we lust not; this is in our own power; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out as defiled.

All you that, &c. That is, you who are wearied with the heavy load of your sins, and the grievous yoke of the old law. (Menochius)

Take up my yoke, &c. Fear not the yoke of Christ, for it is a yoke of the greatest sweetness. Be not disheartened when he mentions a burden, because it is a burden exceeding light. If then our Saviour says, that the way of virtue is exceeding narrow, and replete with difficulties and dangers, we must call to mind that it is so to the slothful only. Perform therefore with alacrity what is required, and then will all things be easy; the burden will be light, and the yoke sweet. (St. John Chrysostom, hom. xxxix.)

For my yoke is sweet, &c. For though, in regard of our weak nature, it be a very heavy yoke, yet the grace of God renders it easy and light, because our Lord himself helps us to bear it, according to that of the prophet Osee, (Chap. xi, ver. 4) I will be unto them as he that takes the yoke from off their head. St. Bernard says, that our Saviour sweetens by the spiritual unction of his grace, all the crosses, penances, and mortifications of religious souls. St. Augustine owns that before he knew the power of grace, he could never comprehend what charity was, nor believe that any one was able to practice it; but the grace of God renders all things easy. (Rodriguez, On Mortification. Chap. xix.)

25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26 Even so, Father: for so it seemed good in thy sight. 27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. 28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light.

In these verses we have Christ looking up to heaven, with thanksgiving to his Father for the sovereignty and security of the covenant of redemption; and looking around him upon this earth, with an offer to all the children of men, to whom these presents shall come, of the privileges and benefits of the covenant of grace.

I. Christ here returns thanks to God for his favour to those babes who had the mysteries of the gospel revealed to them ( v. 25, 26 ). Jesus answered and said. It is called an answer, though no other words are before recorded but his own, because it is so comfortable a reply to the melancholy considerations preceding, and is aptly set in the balance against them. The sin and ruin of those woeful cities, no doubt, was a grief to the Lord Jesus; he could not but weep over them, as he did over Jerusalem ( Luke xix. 41 ); with this thought therefore he refreshes himself; and to make it the more refreshing, he puts it into a thanksgiving; that for all this, there is a remnant, though but babes, to whom the things of the gospel are revealed. Though Israel be not gathered, yet shall he be glorious. Note, We may take great encouragement in looking upward to God, when round about us we see nothing but what is discouraging. It is sad to see how regardless most men are of their own happiness, but it is comfortable to think that the wise and faithful God will, however, effectually secure the interests of his own glory. Jesus answered and said, I thank thee. Note, Thanksgiving is a proper answer to dark and disquieting thoughts, and may be an effectual means to silence them. Songs of praise are sovereign cordials to drooping souls, and will help to cure melancholy. When we have no other answer ready to the suggestions of grief and fear, we may have recourse to this, I thank thee, O Father; let us bless God that it is not worse with us than it is.

Now in this thanksgiving of Christ, we may observe,

1. The titles he gives to God; O Father, Lord of heaven and earth. Note, (1.) In all our approaches to God, by praise as well as by prayer, it is good for us to eye him as a Father, and to fasten on that relation, not only when we ask for the mercies we want, but when we give thanks for the mercies we have received. Mercies are then doubly sweet, and powerful to enlarge the heart in praise, when they are received as tokens of a Father's love, and gifts of a Father's hand; Giving thanks to the Father, Col. i. 12 . It becomes children to be grateful, and to say, Thank you, father, as readily as, Pray, father. (2.) When we come to God as a Father, we must withal remember, that he is Lord of heaven and earth; which obliges us to come to him with reverence, as to the sovereign Lord of all, and yet with confidence, as one able to do for us whatever we need or can desire; to defend us from all evil and to supply us with all good. Christ, in Melchizedec, had long since blessed God as the Possessor, or Lord of heaven and earth; and in all our thanksgivings for mercies in the stream, we must give him the glory of the all-sufficiency that is in the fountain.

2. The thing he gives thanks for: Because thou has hid these things from the wise and prudent, and yet revealed them to babes. These things; he does not say what things, but means the great things of the gospel, the things that belong to our peace, Luke xix. 42 . He spoke thus emphatically of them, these things, because they were things that filled him, and should fill us: all other things are as nothing to these things.

Note (1.) The great things of the everlasting gospel have been and are hid from many that were wise and prudent, that were eminent for learning and worldly policy; some of the greatest scholars and the greatest statesmen have been the greatest strangers to gospel mysteries. The world by wisdom knew not God, 1 Cor. i. 21 . Nay, there is an opposition given to the gospel, by a science falsely so called, 1 Tim. vi. 20 . Those who are most expert in things sensible and secular, are commonly least experienced in spiritual things. Men may dive deeply into the mysteries of nature and into the mysteries of state, and yet be ignorant of, and mistake about, the mysteries of the kingdom of heaven, for want of an experience of the power of them.

(2.) While the wise and prudent men of the world are in the dark about gospel mysteries, even the babes in Christ have the sanctifying saving knowledge of them: Thou hast revealed them unto babes. Such the disciples of Christ were; men of mean birth and education; no scholars, no artists, no politicians, unlearned and ignorant men, Acts iv. 13 . Thus are the secrets of wisdom, which are double to that which is ( Job xi. 6 ), made known to babes and sucklings, that out of their mouth strength might be ordained ( Ps. viii. 2 ), and God's praise thereby perfected. The learned men of the world were not made choice of to be the preachers of the gospel, but the foolish things of the world ( 1 Cor. ii. 6 , 8 , 10 ).

(3.) This difference between the prudent and the babes is of God's own making. [1.] It is he that has hid these things from the wise and prudent; he gave them parts, and learning, and much of human understanding above others, and they were proud of that, and rested in it, and looked no further; and therefore God justly denies them the Spirit of wisdom and revelation, and then, though they hear the sound of the gospel tidings, they are to them as a strange thing. God is not the Author of their ignorance and error, but he leaves them to themselves, and their sin becomes their punishment, and the Lord is righteous in it. See John xii. 39, 40 ; Rom. xi. 7, 8 ; Acts xxviii. 26, 27 . Had they honoured God with the wisdom and prudence they had, he would have given them the knowledge of these better things; but because they served their lusts with them, he has hid their hearts from this understanding. [2.] It is he that has revealed them unto babes. Things revealed belong to our children ( Deut. xxix. 29 ), and to them he gives an understanding to receive these things, and the impressions of them. Thus he resists the proud, and gives grace to the humble, Jam. iv. 6 .

(4.) This dispensation must be resolved into the divine sovereignty. Christ himself referred it to that; Even so, Father, for so it seemed good in thy sight. Christ here subscribes to the will of his Father in this matter; Even so. Let God take what ways he pleases to glorify himself, and make us of what instruments he pleases for the carrying on of his own work; his grace is his own, and he may give or withhold it as he pleases. We can give no reason why Peter, a fisherman, should be made an apostle, and not Nicodemus, a Pharisee, and a ruler of the Jews, though he also believed in Christ; but so it seemed good in God's sight. Christ said this in the hearing of his disciples, to show them that it was not for any merit of their own that they were thus dignified and distinguished, but purely from God's good pleasure; he made them to differ.

(5.) This way of dispensing divine grace is to be acknowledged by us, as it was by our Lord Jesus, with all thankfulness. We must thank God, [1.] That these things are revealed; the mystery hid from ages and generations is manifested; that they are revealed, not to a few, but to be published to all the world. [2.] That they are revealed to babes; that the meek and humble are beautified with this salvation; and this honour put upon those whom the world pours contempt upon. [3.] It magnifies the mercy to them, that these things are hid from the wise and prudent: distinguishing favours are the most obliging. As Job adored the name of the Lord in taking away as well as in giving, so may we in hiding these things from the wise and prudent, as well as in revealing them unto babes; not as it is their misery, but as it is a method by which self is abased, proud thoughts brought down, all flesh silenced, and divine power and wisdom made to shine the more bright. See 1 Cor. i. 27 , 31 .

II. Christ here makes a gracious offer of the benefits of the gospel to all, and these are the things which are revealed to babes, v. 25 , &c. Observe here,

1. The solemn preface which ushers in this call or invitation, both to command our attention to it, and to encourage our compliance with it. That we might have strong consolation, in flying for refuge to this hope set before us, Christ prefixes his authority, produces his credentials; we shall see he is empowered to make this offer.

Two things he here lays before us, v. 27 .

(1.) His commission from the Father: All things are delivered unto me of my Father. Christ, as God, is equal in power and glory with the Father; but as Mediator he receives his power and glory from the Father; has all judgment committed to him. He is authorized to settle a new covenant between God and man, and to offer peace and happiness to the apostate world, upon such terms as he should think fit: he was sanctified and sealed to be the sole Plenipotentiary, to concert and establish this great affair. In order to this, he has all power both in heaven and in earth, ( ch. xxviii. 18 ); power over all flesh ( John xvii. 2 ); authority to execute judgment, John v. 22 , 27 . This encourages us to come to Christ, that he is commissioned to receive us, and to give us what we come for, and has all things delivered to him for that purpose, by him who is Lord of all. All powers, all treasures are in his hand. Observe, The Father has delivered his all into the hands of the Lord Jesus; let us but deliver our all into his hand and the work is done; God has made him the great Referee, the blessed Daysman, to lay his hand upon us both; that which we have to do is to agree to the reference, to submit to the arbitration of the Lord Jesus, for the taking up of this unhappy controversy, and to enter into bonds to stand to his award.

(2.) His intimacy with the Father: No man knoweth the Son but the Father, Neither knoweth any man the Father save the Son. This gives us a further satisfaction, and an abundant one. Ambassadors use to have not only their commissions, which they produce, but their instructions, which they reserve to themselves, to be made use of as there is occasion in their negotiations; our Lord Jesus had both, not only authority, but ability, for his undertaking. In transacting the great business of our redemption, the Father and the Son are the parties principally concerned; the counsel of peace is between them, Zech. vi. 13 . It must therefore be a great encouragement to us to be assured, that they understood one another very well in this affair; that the Father knew the Son, and the Son knew the Father, and both perfectly (a mutual consciousness we may call it, between the Father and the Son), so that there could be no mistake in the settling of this matter; as often there is among men, to the overthrow of contracts, and the breaking of the measures taken, through their misunderstanding one another. The Son had lain in the bosom of the Father from eternity; he was à secretioribus—of the cabinet-council, John i. 18 . He was by him, as one brought up with him ( Prov. viii. 30 ), so that none knows the Father save the Son, he adds, and he to whom the Son will reveal him. Note, [1.] The happiness of men lies in an acquaintance with God; it is life eternal, it is the perfection of rational beings. [2.] Those who would have an acquaintance with God, must apply themselves to Jesus Christ; for the light of the knowledge of the glory of God shines in the face of Christ, 2 Cor. iv. 6 . We are obliged to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned; there is no comfortable intercourse between a holy God and sinful man, but in and by a Mediator, John xiv. 6 .

2. Here is the offer itself that is made to us, and an invitation to accept of it. After so solemn a preface, we may well expect something very great; and it is a faithful saying, and well worthy of all acceptation; words whereby we may be saved. We are here invited to Christ as our Priest, Prince, and Prophet, to be saved, and, in order to that, to be ruled and taught by him.

(1.) We must come to Jesus Christ as our Rest, and repose ourselves in him ( v. 28 ), Come unto me all ye that labour. Observe, [1.] The character of the persons invited; all that labour, and are heavy laden. This is a word in season to him that is weary, Isa. l. 4 . Those who complain of the burthen of the ceremonial law, which was an intolerable yoke, and was made much more so by the tradition of the elders ( Luke xi. 46 ), let them come to Christ, and they shall be made easy; he came to free his church from this yoke, to cancel the imposition of those carnal ordinances, and to introduce a purer and more spiritual way of worship; but it is rather to be understood of the burthen of sin, both the guilt and the power of it. Note, All those, and those only, are invited to rest in Christ, that are sensible of sin as a burthen, and groan under it; that are not only convinced of the evil of sin, of their own sin, but are contrite in soul for it; that are really sick of their sins, weary of the service of the world and of the flesh; that see their state sad and dangerous by reason of sin, and are in pain and fear about it, as Ephraim ( Jer. xxxi. 18-20 ), the prodigal ( Luke xv. 17 ), the publican ( Luke xviii. 13 ), Peter's hearers ( Acts ii. 37 ), Paul ( Acts ix. 4 , 6 , 9 ), the jailor ( Acts xvi. 29, 30 ). This is a necessary preparative for pardon and peace. The Comforter must first convince ( John xvi. 8 ); I have torn and then will heal. [2.] The invitation itself: Come unto me. That glorious display of Christ's greatness which we had ( v. 27 ), as Lord of all, might frighten us from him, but see here how he holds out the golden sceptre, that we may touch the top of it and may live. Note, It is the duty and interest of weary and heavy laden sinners to come to Jesus Christ. Renouncing all those things which stand in opposition to him, or in competition with him, we must accept of him, as our Physician and Advocate, and give up ourselves to his conduct and government; freely willing to be saved by him, in his own way, and upon his own terms. Come and cast that burden upon him, under which thou art heavy laden. This is the gospel call, The Spirit saith, Come; and the bride saith, Come; let him that is athirst come; Whoever will, let him come.

[3.] The blessing promised to those that do come: I will give you rest. Christ is our Noah, whose name signifies rest, for this same shall give us rest. Gen. v. 29 ; viii. 9 . Truly rest is good ( Gen. xlix. 15 ), especially to those that labour and are heavy laden, Eccl. v. 12 . Note, Jesus Christ will give assured rest to those weary souls, that by a lively faith come to him for it; rest from the terror of sin, in a well-grounded peace of conscience; rest from the power of sin, in a regular order of the soul, and its due government of itself; a rest in God, and a complacency of soul, in his love. Ps. xi. 6, 7 . This is that rest which remains for the people of God ( Heb. iv. 9 ), begun in grace, and perfected in glory.

(2.) We must come to Jesus Christ as our Ruler, and submit ourselves to him ( v. 29 ). Take my yoke upon you. This must go along with the former, for Christ is exalted to be both a Prince and a Saviour, a Priest upon his throne. The rest he promises is a release from the drudgery of sin, not from the service of God, but an obligation to the duty we owe to him. Note, Christ has a yoke for our necks, as well as a crown for our heads, and this yoke he expects we should take upon us and draw in. To call those who are weary and heavy laden, to take a yoke upon them, looks like adding affliction to the afflicted; but the pertinency of it lies in the word my: "You are under a yoke which makes you weary: shake that off and try mine, which will make you easy." Servants are said to be under the yoke ( 1 Tim. vi. 1 ), and subjects, 1 Kings xii. 10 . To take Christ's yoke upon us, is to put ourselves into the relation to servants and subjects to him, and then of conduct ourselves accordingly, in a conscientious obedience to all his commands, and a cheerful submission to all his disposals: it is to obey the gospel of Christ, to yield ourselves to the Lord: it is Christ's yoke; the yoke he has appointed; a yoke he has himself drawn in before us, for he learned obedience, and which he does by his Spirit draw in with us, for he helpeth our infirmities, Rom. viii. 26 . A yoke speaks some hardship, but if the beast must draw, the yoke helps him. Christ's commands are all in our favour: we must take this yoke upon us to draw in it. We are yoked to work, and therefore must be diligent; we are yoked to submit, and therefore must be humble and patient: we are yoked together with our fellow-servants, and therefore must keep up the communion of saints: and the words of the wise are as goads, to those who are thus yoked.

Now this is the hardest part of our lesson, and therefore it is qualified ( v. 30 ). My yoke is easy and my burden is light; you need not be afraid of it.

[1.] The yoke of Christ's commands is an easy yoke; it is chrestos , not only easy, but gracious, so the word signifies; it is sweet and pleasant; there is nothing in it to gall the yielding neck, nothing to hurt us, but, on the contrary, must to refresh us. It is a yoke that is lined with love. Such is the nature of all Christ's commands, so reasonable in themselves, so profitable to us, and all summed up in one word, and that a sweet word, love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations, that are to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. It is easy to the new nature, very easy to him that understandeth, Prov. xiv. 6 . It may be a little hard at first, but it is easy afterwards; the love of God and the hope of heaven will make it easy.

[2.] The burden of Christ's cross is a light burden, very light: afflictions from Christ, which befal us as men; afflictions for Christ, which befal us as Christians; the latter are especially meant. This burden in itself is not joyous, but grievous; yet as it is Christ's, it is light. Paul knew as much of it as any man, and he calls it a light affliction, 2 Cor. iv. 17 . God's presence ( Isa. xliii. 2 ), Christ's sympathy ( Isa. lxxiii. 9 , Dan. iii. 25 ), and especially the Spirit's aids and comforts ( 2 Cor. i. 5 ), make suffering for Christ light and easy. As afflictions abound, and are prolonged, consolations abound, and are prolonged too. Let this therefore reconcile us to the difficulties, and help us over the discouragements, we may meet with, both in doing work and suffering work; though we may lose for Christ, we shall not lose by him.

(3.) We must come to Jesus Christ as our Teacher, and set ourselves to learn of him, v. 29 . Christ has erected a great school, and has invited us to be his scholars. We must enter ourselves, associate with his scholars, and daily attend the instructions he gives by his word and Spirit. We must converse much with what he said, and have it ready to use upon all occasions; we must conform to what he did, and follow his steps, 1 Pet. ii. 21 . Some make the following words, for I am meek and lowly in heart, to be the particular lesson we are required to learn from the example of Christ. We must learn of him to be meek and lowly, and must mortify our pride and passion, which render us so unlike to him. We must so learn of Christ as to learn Christ ( Eph. iv. 20 ), for he is both Teacher and Lesson, Guide and Way, and All in All.

Two reasons are given why we must learn of Christ.

[1.] I am meek and lowly in heart, and therefore fit to teach you.

First, He is meek, and can have compassion on the ignorant, whom others would be in a passion with. Many able teachers are hot and hasty, which is a great discouragement to those who are dull and slow; but Christ knows how to bear with such, and to open their understandings. His carriage towards his twelve disciples was a specimen of this; he was mild and gentle with them, and made the best of them; though they were heedless and forgetful, he was not extreme to mark their follies. Secondly, He is lowly in heart. He condescends to teach poor scholars, to teach novices; he chose disciples, not from the court, nor the schools, but from the seaside. He teaches the first principles, such things as are milk for babes; he stoops to the meanest capacities; he taught Ephraim to go, Hos. xi. 3 . Who teaches like him? It is an encouragement to us to put ourselves to school to such a Teacher. This humility and meekness, as it qualifies him to be a Teacher, so it will be the best qualification of those who are to be taught by him; for the meek will he guide in judgment, Ps. xxv. 9 .

[2.] You shall find rest to your souls. This promise is borrowed from Jer. vi. 16 , for Christ delighted to express himself in the language of the prophets, to show the harmony between the two Testaments. Note, First, Rest for the soul is the most desirable rest; to have the soul to dwell at ease. Secondly, The only way, and a sure way to find rest for our souls is, to sit at Christ's feet and hear his word. The way of duty is the way of rest. The understanding finds rest in the knowledge of God and Jesus Christ, and is there abundantly satisfied, finding that wisdom in the gospel which has been sought for in vain throughout the whole creation, Job xxviii. 12 . The truths Christ teaches are such as we may venture our souls upon. The affections find rest in the love of God and Jesus Christ, and meet with that in them which gives them an abundant satisfaction; quietness and assurance for ever. And those satisfactions will be perfected and perpetuated in heaven, where we shall see and enjoy God immediately, shall see him as he is, and enjoy him as he is ours. This rest is to be had with Christ for all those who learn of him.

Well, this is the sum and substance of the gospel call and offer: we are here told, in a few words, what the Lord Jesus requires of us, and it agrees with what God said of him once and again. This is my beloved Son, in whom I am well pleased, hear ye him.

28. Come unto me, all ye that labour and are heavy laden, and I will give you rest-- Incomparable, ravishing sounds these--if ever such were heard in this weary, groaning world! What gentleness, what sweetness is there in the very style of the invitation--"Hither to Me"; and in the words, "All ye that toil and are burdened," the universal wretchedness of man is depicted, on both its sides--the active and the passive forms of it.

29. Take my yoke upon you-- the yoke of subjection to Jesus.

and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls-- As Christ's willingness to empty Himself to the uttermost of His Father's requirements was the spring of ineffable repose to His own Spirit, so in the same track does He invite all to follow Him, with the assurance of the same experience.

30. For my yoke is easy, and my burden is light-- Matchless paradox, even among the paradoxically couched maxims in which our Lord delights! That rest which the soul experiences when once safe under Christ's wing makes all yokes easy, all burdens light.