Thursday of the 23rd week of Ordinary Time

Now concerning those things. It appears from this whole passage that the Corinthians had, in a former letter, consulted this apostle, upon the subject of eating meats offered to idols. It was not unusual to reserve some part of the sacrifice of which they made a supper, either in their own family, with their friends, or sometimes even in the temple. Some of the Christians of Corinth attended without scruple at these sorts of feasts, and eat of the meats offered to idols; whilst others, on the contrary, took scandal at this conduct, and thought it a tacit approbation of idolatry. St. Paul being consulted upon this difficulty, gives them his advice in this chapter. (Calmet) --- We know that we all have knowledge about it. That is, all we, who are sufficiently instructed, have knowledge enough to be convinced, that idols are nothing in themselves, nor the meats offered to them better nor worse upon that account. (Witham) --- Knowledge puffeth up, &c. Knowledge, without charity and humility, serveth only to puff persons up. (Challoner)

An idol is nothing. The apostle seems to allude in this place to the Greek signification of this word, Greek: eidolon, signifying a false representation; as for instance in ghosts, which are said to appear sometimes at night. Umbræ tenues, simulacra luce carentium. (Calmet)

Many gods, &c. Reputed for such among the heathens. (Challoner)

To us there is but one God, the Father; of whom all things, and we unto him. Of or from the Father are all things, even the eternal Son and the Holy Ghost, though they are one and the same God with the Father. --- And one Lord Jesus Christ: by whom are all things, and we by him. All things were created by the Son of God, the eternal and uncreated wisdom of the Father, from whom he proceeds from eternity, and also by the Holy Ghost, all creatures being equally the work of the three divine persons. The Arians and Socinians pretend from this place, that only the Father is truly and properly God. The Catholics answer, that he is called the God, of whom all, because from him always proceeded, do proceed, and shall always proceed the Son and the Holy Ghost, though one and the same God in nature, substance, &c. And that when he is called the one God, by these words are excluded the false gods of the heathens, not the Son, and the Holy Ghost, who are but one God with the Father. St. John Chrysostom also here observes, (hom. xx.) that if the two other persons are excluded, because the Father is called one God, by the same way of reasoning it would follow, that because Jesus Christ is called the one Lord, neither the Holy Ghost, nor even the Father, are the one Lord, whereas the Scriptures many times express the divine majesty, as well by the word Lord as by the word God. (Witham)

But knowledge is not in every one, &c. The new converts, who had been Jews, thought that things which had been offered to idols were defiled, unclean, and could not be lawfully eaten: they who had been Gentiles looked upon them as victims offered to idols, in which there was some virtue of enchantment, &c. Their weak consciences judged they could not be lawfully eaten: and when they were induced to eat them by the example of others, it was still against their consciences. The infidels also might sometimes think that the Christians, in eating such things, honoured their idols; in such cases, they who were better instructed, were to abstain, not to give offence to weak consciences, and lest they should make them sin. And a weak brother shall perish, for whom Christ died; where we may learn, that Christ died also for those the shall perish, and not only for the predestinate. (Witham)

If meat scandalize. That is, if my eating cause my brother to sin. (Challoner) --- Can we put any meat, or life itself, in competition with a soul, and the blood of Christ, which has been shed for that soul, when we know the value of each!

CHAPTER 8

SYNOPSIS OF THE CHAPTER

In this Chapter he treats of the second general question put before him by the Corinthians. It dealt with things offered to idols, and whether it was lawful to eat of them,

i. He answers that, taken by itself, such eating was not unlawful, since an idol is nothing.

ii. He next says that it is unlawful, if conscience be wounded, or if offence be caused to the weaker brethren. He impresses upon them that this last is by all means to be avoided.

To understand the three following chapters, note that the things spoken of as offered to idols are flesh, bread, wine, &c. It was not sin simply to eat such things, as S. Thomas lays down (i. ii. qu. 103, art. 4, ad. 3). Still it was a sin (1.) if it was out of unbelief, as, e.g., if any idolater ate of such things in honour of the idol, or if it were done out of weakness of faith, as was frequently the case in S. Paul's time. For many had been but lately converted, and were only half-taught, and so had not wholly cast off their old ideas about idols and idol-offerings, and therefore still regarded them as having something Divine about them. They regarded the food offered to idols as holy and consecrated, although the Christian faith taught them the opposite.

2. It would be sinful if any one who thought it unlawful to eat of such things were to go against his conscience and eat of them, thinking, that is, that so doing was holding communion with the idols and professing idolatry.

3. It would be a sin if any one, knowing that an idol is nothing, should yet eat of things offered to idols in the presence of weak brethren, and to show his knowledge and liberty, and so provoke them (

ver. 10) to eat of the same things against their conscience, or to think that he, by eating, was sinning against the faith, or returning to the worship of idols, and dragging others with him.

4. It would be against the Apostolic precept, given in Act_15:19, forbidding the eating of things offered to idols.

5. It would be a sin if eaten in such way and under such circumstances, as, e.g., in the idol-temple, when the idolatrous sacrifice is offered, as to cause others to think that it was done in honour of the idol, and in profession of idolatry, in the same way that any one who participates in a Calvinistic supper is looked upon as professing Calvinism. It is of this case that S. Augustine speaks (de Bono Conjug. xvi.) when he says, "It is better to die of hunger than to eat of things offered to idols."

The Emperor Julian, in order to compel the Catholics of Constantinople to some outward compliance with idolatry, forced them all to eat of things offered to idols. The story is related by Nectarius, Bishop of Constantinople, in a sermon delivered by him at the beginning of Lent. He says: "He defiled all the foods that were exposed for sale in the public markets, with sacrifices offered to the gods, that so all might either be compelled to eat of these sacrificial foods or perish of hunger. The faithful inquired at the oracle of the martyr Theodore how they were to act at this crisis; and they were bidden from heaven to use, instead of bread, boiled corn for food. This the rich generously distributed to their poorer brethren for a week, when the Emperor Julian, despairing of being able to accomplish his purpose, and vanquished by the continence and constancy of the Christians, ordered pure and undefiled food to be again sold in the markets."

1. We should observe here the expression, "vanquished by the continency of the Christians." Their abstinence was constant and spontaneous. For, though they might have eaten of the foods defiled by Julian's orders, as though common foods, yet they refused out of abhorrence of Julian and his idols. That they might lawfully have eaten of them appears from the fact that Julian was unable to defile ordinary food by bringing it into contact with things offered to idols, or to make it sacred to devils, in such a way that one who ate of them should be regarded as an idol-worshipper. For though this might have been Julian's intention, yet he was nut a single individual, and unable to alter the common judgment of men, which regarded this not as idolatrous but as indifferent. Hence, too, the citizens of Antioch, when Julian had on like manner polluted their food and drink, ate and drank of them freely and without scruple, as Theodoret tells us (Hist. lib. i. c. 14).  S. Augustine, too (Ep.154), says that it is lawful to9 eat of vegetables grown in an idol's garden, and to drink from a pitcher or a well in an idol-temple, or into which something offered to idols has fallen, Cf. notes to x. 21.

2. Notice, again, that there were at Corinth some who knew and felt that this was the case, viz., that idols and the things offered to them had no meaning; and so they ate of such things to the scandal of those who were not so strong and not so well informed, in order to show their knowledge and liberty. But others, less well instructed, either had not quite cast off their old feelings about idols and idol-sacrifices, and hence might easily relapse. This is why the Apostle, fearing danger for such, said, in x. 14, "Flee from idolatry." It led to the question being put to the Apostle by the Corinthians, whether it was lawful to eat of things offered to idols.

3. The Apostle here only begins his answer to the question, for he clears it up and fully replies in x. 20, 21. Not only does he not allow them, because of the scandal caused, to eat of such things; but even when there is no scandal he forbids them to eat of them is the temples, at the altars, or tables of idols, as their wont was, and in the presence of those who offered them. For this would be to profess idolatry, and to worship the idol in the feast which consummated the sacrifice offered to it; for this banquet was a part of the sacrifice and its completion. In this sense we must understand Rev_2:14 and Rev_2:20, where the angel, i.e., the Bishop of Pergamos and Thyatira, is rebuked for allowing his flock to eat of things offered to idols, as though they were sacred and Divine, and so give honour to idols. For this was the stumbling-block that King Balak, at the instigation of Balaam, put before the children of Israel: by eating of things offered to idols they were enticed into worshipping Baal-Peor. (Num_25:2). For the same reason it was forbidden by the Council of Gangra (cap. ii.) to eat of idol-sacrifices, and also by the Third Council of Orleans (cap. xix.).

5. The Apostle says nothing of the apostolic precept of Acts xv., which forbade absolutely the eating of things offered to idols, because that precept was directed to the men of Antioch and its neighbourhood alone (

Ver. 1.Now as touching things offered unto idols we know that we all have knowledge. We all know, though some of you may think differently, that things offered to idols are the same as other food, and have no greater sanctity or power. All of us who are fairly well instructed in the faith of Christ know that they belong to the class of adiaphora.

Knowledge puffeth up. This knowledge of yours, that idols are nothing, and that consequently it is lawful to eat of things offered to idols, which accordingly you do to the great offence of those who know it not, makes you proud towards the ignorant, and makes you look down on them. The word for puffeth up points to a bladder distended with wind. Such, he says, is this windy knowledge.  S. Augustine (Sent. n. 241) says: "It is a virtue of the humble not to boast of their knowledge; because, as all alike share the light, so do they the truth."

But charity edifieth. The weak and ignorant. It brushes aside such things as the eating of idol-sacrifices, which may be stumbling-blocks t them, so as to keep them in the faith of Christ, and help them forward in it. Windy knowledge, therefore, makes a man proud, if it be not tempered with charity, So Anselm.

It plainly appears that this knowledge, which puffeth up, is contrary to charity, for it induces contempt of one's neighbours, while charity is anxious to edify them.  S. Bernard (Serm. 36 in Cantic.) says appositely: "As food, if not digested, generates unhealthy humours, and harms rather than nourished the body, so if a mass of knowledge be bolted into the mind's stomach, which is the memory, and be not assimilated by the fire of Christ, and if it be so passed along through the arteries of the soil, viz., the character and acts, will it not be regarded as sin, being food changed into evil and noxious humours?"

Ver. 2.And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know. He who is puffed up at the thought that he knows something, knows not yet the end, use and measure of knowledge. Knowledge is given to cause humility, to enable us to benefit all that we can, to stand in the way of no one, to cause offence to no one, that so we may be known and loved by God. He is pointing at those who displayed their knowledge about the nature of idol sacrifices, by eating of them, though it were an offence to the untaught.

S. Bernard, in explaining this passage (Serm. 36 in Cantic.) says beautifully: "You see that he gives no praise to him that knoweth many things, if he is ignorant of the measure of knowing. That measure is to know the order, the zeal, and the end with which we should seek knowledge. The order is to seek that first which is more conducive to salvation. The zeal we should show is in seeking that more eagerly which makes us love more vehemently. The end of knowledge is not for vain glory, curiosity, or any like thing, but only for our own edification of that of our neighbour. For there are some who wish to know only that they may know, and this is vile curiosity. There are some who wish to know that they may be known themselves, and this is contemptible vanity: such do not escape the scoff of the satirist, 'To know your own is nothing, unless another knows that you know yourself.' There are some again who wish to know, that they may see their knowledge, and this is despicable chaffering. But there are also some who wish to know that they may edify, and this is charity; and some who with to know that they may be edified, and this is prudence. Of all these the last two only are not found to abuse knowledge, for they wish to gain understanding that they may do good." Again (de Conscientia, c. ii.) he says: "Many seek for knowledge, few conscience. If as much care and zeal were devoted to conscience as is given to the pursuit of empty and worldly knowledge, it would be laid hold of more quickly and retained to greater advantage."

Ver. 3.But if any man love God, the same is known of Him, If any, for God's sake, love his neighbour, so as not to make him stumble at seeing him eat of idol sacrifices, &c., but seeks instead to edify him, then that man is approved of and beloved by God, and in His knowledge God is well pleased.

Note that he that loves God loves also his neighbour; for the love of God bids us love our neighbour for God's sake; and the love of God is exhibited and seen in the love of our neighbour (1Jo_4:20).

Ver. 4.We know that an idol is nothing in the world, and that there is none other than God but One. An idol is not what it is commonly supposed to be, not what it stands for, is not God. It has no Divine power; materially it is of wood, formally it is nothing. It is an image of a falsehood, or of a non-existent God. Consequently that which is offered to idols is as such nothing, has no Divinity or sanctity derived from the idol to which it was offered.

The word "idol" itself is derived from the Greek ειδος, which Tertullian says denotes appearance; and from it the diminutive, εί̉δωλον, was formed (de Idolol. ciii.). An "idol" among the earlier Greek writers denoted any empty and untrustworthy image, such as hollow phantasms, spectres, the shades of the dead, and the like. In the same way Holy Scripture and the Church writers have limited the term idol to an image of God which is evident from this verse. The LXX., too, throughout the Old Testament, apply the same term to the statues and gods of the heathen.

Hence Henry Stephen and John Scapula are deceived and deceive, when they lay down in their lexicons that the term idol is applied by ecclesiastical writers to any image representing some deity to which honour and worship are paid. It is not every statue or image of every god that is an idol, but only the image of a false god. Cf. Cyprian (de Exhort. Mart. c. i.), Tertullian (de Idolol.), Athanasius (contra Idola).

The Protestant fraud, therefore, must be guarded against which confounds idol with image, and concludes that all images are forbidden by those passages of Scripture which condemn idolatry. Cf. Ballarmine (de Imagin. lib. ii. c. 5), who shows unanswerably that an idol is the representation of what is false, an image of what is true.

Ver. 5, 6.For though there be that are called gods, . . . to us there is but one God, &c. The pagans have gods many and lords many, as the sun, moon, and stars, or terrestrial gods, as Jupiter, Apollo, Hercules; but we have only one God, for whose glory and honour we were created.

Notice also against the Arians that, when S. Paul says One God, he is only excluding false gods, not the Son and the Holy Spirit. When he says One Lord Jesus Christ, he is only excluding false lords, not the Father and the Holy Spirit.

Ver. 7.Howbeit there is not in every man that knowledge. I.e., that an idol and what is offered to it are nothing.

For some with conscience of the idol unto this hour eat it as a thing offered unto an idol. They eat what is offered to an idol with reverence, thinking that the idol has something that is Divine, and that the offering was made to the deity lurking behind the idol. So Amselm.

Theophylact explains this verse differently, thus: "Some eat of what has been offered to the idol, under the false supposition that it has been changed by the idol and physically breathed upon by a devil, and so in some way affected by him, or, at all events, morally defiled by him, so as to be regarded to be now his property and food, with power to change and pollute him that eateth of it. In this way they eat of idol sacrifices under the mistaken belief that they are polluted by them." This sense also is suitable and likely; for there can be no doubt that, among the Corinthians lately converted, were some who were over-scrupulous and some over-superstitious.

And their conscience being weak is defiled. Being not fully instructed in the faith about these matters, they go against their conscience in following the example of others, and eating of idol sacrifices. So Chrysostom.

Libertines do but rave when they lay down from this passage that neither fornication, nor drunkenness, nor anything else is sin, if the conscience has no scruples. This is to advise men to get rid of conscience, so as to sin at pleasure. Libertines therefore have no conscience; and they would appear therefore to have put aside their manhood, their reason, and all virtue. But what folly is it to ascribe such sentiments to the Apostle! For who is there that sees not that the Apostle is here speaking, not of sins or of forbidden things, but of things indifferent, such as the eating of idol offerings?

ver. 7.

Ver. 13.Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth. S. Chrysostom says: "It is the mark of a good teacher to teach by example as well as precept. The Apostle does not qualify what he says by adding 'justly' of 'unjustly,' but he says absolutely, 'If meat make my brother to offend.' He does not speak of idol-offerings as being prohibited for other reasons, but he says that if what is lawful causes his brother to offend, he will abstain from it, not for one or two days, but for his whole life. Nor does he say, 'Lest I destroy my brother,' but 'Lest I make my brother to offend.' It would be he height of folly in us to regard those things, which are so dear to Christ that He refused not to die for them, as so worthless that we will not for their sake abstain from certain food."

On the subject of offence, see S. Basil (Reg. Brevior. 64), where, towards the end, he says that the offence is greater in proportion to the knowledge or rank of him who gives it; and he adds that at his hand God will require the blood of those sinners who follow his bad example.

1 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. 2 And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. 3 But if any man love God, the same is known of him.

4 As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. 5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) 6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

7 Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. 8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. 9 But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak. 10 For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols; 11 And through thy knowledge shall the weak brother perish, for whom Christ died? 12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. 13 Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

The apostle, having granted, and indeed confirmed, the opinion of some among the Corinthians, that idols were nothing, proceeds now to show them that their inference from this assumption was not just, namely, that therefore they might go into the idol-temple, and eat of the sacrifices, and feast there with their heathen neighbours. He does not indeed here so much insist upon the unlawfulness of the thing in itself as the mischief such freedom might do to weaker Christians, persons that had not the same measure of knowledge with these pretenders. And here,

I. He informs them that every Christian man, at that time, was not so fully convinced and persuaded that an idol was nothing. Howbeit, there is not in every man this knowledge; for some, with conscience of the idol, unto this hour, eat it as a thing offered unto an idol; with conscience of the idol; that is, some confused veneration for it. Though they were converts to Christianity, and professed the true religion, they were not perfectly cured of the old leaven, but retained an unaccountable respect for the idols they had worshipped before. Note, Weak Christians may be ignorant, or have but a confused knowledge of the greatest and plainest truths. Such were those of the one God and one Mediator. And yet some of those who were turned form heathenism to Christianity among the Corinthians seem to have retained a veneration for their idols, utterly irreconcilable with those great principles; so that when an opportunity offered to eat things offered to idols they did not abstain, to testify their abhorrence of idolatry, nor eat with a professed contempt of the idol, by declaring they looked upon it to be nothing; and so their conscience, being weak, was defiled; that is, they contracted guilt; they ate out of respect to the idol, with an imagination that it had something divine in it, and so committed idolatry: whereas the design of the gospel was to turn men from dumb idols to the living God. They were weak in their understanding, not thoroughly apprized of the vanity of idols; and, while they ate what was sacrificed to them out of veneration for them, contracted the guilt of idolatry, and so greatly polluted themselves. This seems to be the sense of the place; though some understand it of weak Christians defiling themselves by eating what was offered to an idol with an apprehension that thereby it became unclean, and made those so in a moral sense who should eat it, every one not having a knowledge that the idol was nothing, and therefore that it could not render what was offered to it in this sense unclean. Note, We should be careful to do nothing that may occasion weak Christians to defile their consciences.

II. He tells them that mere eating and drinking had nothing in them virtuous nor criminal, nothing that could make them better nor worse, pleasing nor displeasing to God: Meat commendeth us not to God; for neither if we eat are we the better, nor if we eat not are we the worse, v. 8 . It looks as if some of the Corinthians made a merit of their eating what had been offered to idols, and that in their very temples too ( v. 10 ), because it plainly showed that they thought the idols nothing. But eating and drinking are in themselves actions indifferent. It matters little what we eat. What goes into the man of this sort neither purifies nor defiles. Flesh offered to idols may in itself be as proper for food as any other; and the bare eating, or forbearing to eat, has no virtue in it. Note, It is a gross mistake to think that distinction of food will make any distinction between men in God's account. Eating this food, and forbearing that, having nothing in them to recommend a person to God.

III. He cautions them against abusing their liberty, the liberty they thought they had in this matter. For that they mistook this matter, and had no allowance to sit at meat in the idol's temple, seems plain from ch. x. 20 , &c. But the apostle argues here that, even upon the supposition that they had such power, they must be cautious how they use it; it might be a stumbling-block to the weak ( v. 9 ), it might occasion their falling into idolatrous actions, perhaps their falling off from Christianity and revolting again to heathenism. "If a man see thee, who hast knowledge (hast superior understanding to his, and hereupon concedest that thou hast a liberty to sit at meat, or feast, in an idol's temple, because an idol, thou sayest, is nothing), shall not one who is less thoroughly informed in this matter, and thinks an idol something, be emboldened to eat what was offered to the idol, not as common food, but sacrifice, and thereby be guilty of idolatry?" Such an occasion of falling they should be careful of laying before their weak brethren, whatever liberty or power they themselves had. The apostle backs this caution with two considerations:—1. The danger that might accrue to weak brethren, even those weak brethren for whom Christ died. We must deny ourselves even what is lawful rather than occasion their stumbling, and endanger their souls ( v. 11 ): Through thy knowledge shall thy weak brother perish, for whom Christ died? Note, Those whom Christ hath redeemed with his most precious blood should be very precious and dear to us. If he had such compassion as to die for them, that they might not perish, we should have so much compassion for them as to deny ourselves, for their sakes, in various instances, and not use our liberty to their hurt, to occasion their stumbling, or hazard their ruin. That man has very little of the spirit of the Redeemer who had rather his brother should perish than himself be abridged, in any respect, of his liberty. He who hath the Spirit of Christ in him will love those whom Christ loved, so as to die for them, and will study to promote their spiritual and eternal warfare, and shun every thing that would unnecessarily grieve them, and much more every thing that would be likely to occasion their stumbling, or falling into sin. 2. The hurt done to them Christ takes as done to himself: When you sin so against the weak brethren and wound their consciences, you sin against Christ, v. 12 . Note, Injuries done to Christians are injuries to Christ, especially to babes in Christ, to weak Christians; and most of all, involving them in guilt: wounding their consciences is wounding him. He has a particular care of the lambs of the flock: He gathers them in his arm and carries them in his bosom, Isa. lx. 11 . Strong Christians should be very careful to avoid what will offend weak ones, or lay a stumbling-block in their way. Shall we be void of compassion for those to whom Christ has shown so much? Shall we sin against Christ who suffered for us? Shall we set ourselves to defeat his gracious designs, and help to ruin those whom he died to save?

IV. He enforces all with his own example ( v. 13 ): Wherefore if meat make my brother to offend I will eat no flesh while the world standeth, lest I make my brother to offend. He does not say that he will never eat more. This were to destroy himself, and to commit a heinous sin, to prevent the sin and fall of a brother. Such evil must not be done that good may come of it. But, though it was necessary to eat, it was not necessary to eat flesh. And therefore, rather than occasion sin in a brother, he would abstain from it as long as he lived. He had such a value for the soul of his brother that he would willingly deny himself in a matter of liberty, and forbear any particular food, which he might have lawfully eaten and might like to eat, rather than lay a stumbling-block in a weak brother's way, and occasion him to sin, by following his example, without being clear in his mind whether it were lawful or no. Note, We should be very tender of doing any thing that may be an occasion of stumbling to others, though it may be innocent in itself. Liberty is valuable, but the weakness of a brother should induce, and sometimes bind, us to waive it. We must not rigorously claim nor use our own rights, to the hurt and ruin of a brother's soul, and so to the in jury of our Redeemer, who died for him. When it is certainly foreseen that my doing what I may forbear will occasion a fellow-christian to do what he ought to forbear, I shall offend, scandalize, or lay a stumbling-block in his way, which to do is a sin, however lawful the thing itself be which is done. And, if we must be so careful not to occasion other men's sins, how careful should we be to avoid sin ourselves! If we must not endanger other men's souls, how much should we be concerned not to destroy our own!

1Co 8:1-13 . On Partaking of Meats Offered to Idols.

1. Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare 1Co 7:1 ) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden ( Nu 25:2 ; Psa 106:28 ). The apostles forbade it in their decree issued from Jerusalem (Ac 15:1-29; 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority.

we know that we all have knowledge-- The Corinthians doubtless had referred to their "knowledge" (namely, of the indifference of meats, as in themselves having no sanctity or pollution). Paul replies, "We are aware that we all have [speaking generally, and so far as Christian theory goes; for in 1Co 8:7 he speaks of some who practically have not] this knowledge."

Knowledge puffeth up-- when without "love." Here a parenthesis begins; and the main subject is resumed in the same words, 1Co 8:4 . "As concerning [touching] therefore the eating," &c. "Puffing up" is to please self. "Edifying" is to please one's neighbor; Knowledge only says, All things are lawful for me; Love adds, But all things do not edify [Bengel], ( 1Co 10:23 ; Ro 14:15 ).

edifieth-- tends to build up the spiritual temple ( 1Co 3:9 ; 6:19 ).

2. And-- omitted in the oldest manuscripts The absence of the connecting particle gives an emphatical sententiousness to the style, suitable to the subject. The first step to knowledge is to know our own ignorance. Without love there is only the appearance of knowledge.

knoweth-- The oldest manuscripts read a Greek word implying personal experimental acquaintance, not merely knowledge of a fact, which the Greek of "we know" or are aware ( 1Co 8:1 ) means.

as he ought to know-- experimentally and in the way of "love."

3. love God-- the source of love to our neighbor ( 1Jo 4:11 , 12, 20; 5:2 ).

the same-- literally, "this man"; he who loves, not he who "thinks that he knows," not having "charity" or love ( 1Co 8:1 , 2 ).

is known of him-- is known with the knowledge of approval and is acknowledged by God as His ( Psa 1:6 ; Ga 4:9 ; 2Ti 2:19 ). Contrast, "I never knew you" ( Mt 7:23 ). To love God is to know God; and he who thus knows God has been first known by God (compare 1Co 13:12 ; 1Pe 1:2 ).

4. As concerning, &c.-- resuming the subject begun in 1Co 8:1 , "As touching," &c.

idol is nothing-- has no true being at all, the god it represents is not a living reality. This does not contradict 1Co 10:20 , which states that they who worship idols, worship devils; for here it is the Gods believed by the worshippers to be represented by the idols which are denied to have any existence, not the devils which really under the idols delude the worshippers.

none other God-- The oldest manuscripts omit the word "other"; which gives a clearer sense.

5. "For even supposing there are (exist) gods so called ( 2Th 2:4 ), whether in heaven (as the sun, moon, and stars) or in earth (as deified kings, beasts, &c.), as there be (a recognized fact, De 10:17 ; Psa 135:5 ; 136:2 ) gods many and lords many." Angels and men in authority are termed gods in Scripture, as exercising a divinely delegated power under God (compare Ex 22:9 , with Ex 22:28 ; Psa 82:1 , 6 ; Joh 10:34 , 35 ).

6. to us-- believers.

of whom-- from whom as Creator all things derive their existence.

we in him-- rather, "we for Him," or "unto Him." God the Father is the end for whom and for whose glory believers live. In Col 1:16 all things are said to be created (not only "by" Christ, but also) "for Him" (Christ). So entirely are the Father and Son one (compare Ro 11:36 ; He 2:10 ).

one Lord-- contrasted with the "many lords" of heathendom ( 1Co 8:5 ).

by whom-- ( Joh 1:3 ; He 1:2 ).

we by him-- as all things are "of" the Father by creation, so they (we believers especially) are restored to Him by the new creation ( Col 1:20 ; Re 21:5 ). Also, as all things are by Christ by creation, so they (we especially) are restored by Him by the new creation.

7. Howbeit-- Though to us who "have knowledge" ( 1Co 8:1 , 4-6 ) all meats are indifferent, yet "this knowledge is not in all" in the same degree as we have it. Paul had admitted to the Corinthians that "we all have knowledge" ( 1Co 8:1 ), that is, so far as Christian theory goes; but practically some have it not in the same degree.

with conscience-- an ancient reading; but other very old manuscripts read "association" or "habit." In either reading the meaning is: Some Gentile Christians, whether from old association of ideas or misdirected conscience, when they ate such meats, ate them with some feeling as if the idol were something real ( 1Co 8:4 ), and had changed the meats by the fact of the consecration into something either holy or else polluted.

unto this hour-- after they have embraced Christianity; an implied censure, that they are not further advanced by this time in Christian "knowledge."

their conscience ... is defiled-- by their eating it "as a thing offered to idols." If they ate it unconscious at the time that it had been offered to idols, there would be no defilement of conscience. But conscious of what it was, and not having such knowledge as other Corinthians boasted of, namely, that an idol is nothing and can therefore neither pollute nor sanctify meats, they by eating them sin against conscience (compare Ro 14:15-23 ). It was on the ground of Christian expediency, not to cause a stumbling-block to "weak" brethren, that the Jerusalem decree against partaking of such meats (though indifferent in themselves) was passed ( Ac 15:1-29 ). Hence he here vindicates it against the Corinthian asserters of an inexpedient liberty.

11. shall ... perish-- The oldest manuscripts read "perisheth." A single act seemingly unimportant may produce everlasting consequences. The weak brother loses his faith, and if he do not recover it, his salvation [Bengel] ( Ro 14:23 ).

for whom Christ died-- and for whose sake we too ought to be willing to die ( 1Jo 3:16 ). And yet professing Christians at Corinth virtually tempted their brethren to their damnation, so far were they from sacrificing aught for their salvation. Note here, that it is no argument against the dogma that Christ died for all, even for those who perish, to say that thus He would have died in vain for many. Scripture is our rule, not our suppositions as to consequences. More is involved in redemption than the salvation of man: the character of God as at once just and loving is vindicated even in the case of the lost for they might have been saved, and so even in their case Christ has not died in vain. So the mercies of God's providence are not in vain, though many abuse them. Even the condemned shall manifest God's love in the great day, in that they too had the offer of God's mercy. It shall be the most awful ingredient in their cup that they might have been saved but would not: Christ died to redeem even them.

12. wound their weak conscience-- literally, "smite their conscience, being (as yet) in a weak state." It aggravates the cruelty of the act that it is committed on the weak, just as if one were to strike an invalid.

against Christ-- on account of the sympathy between Christ and His members ( Mt 25:40 ; Ac 9:4 , 5 ).

13. meat-- Old English for "food" in general.

make ... to offend-- Greek, "is a stumbling-block to."

1. ...Our Lord Jesus Christ speaketh in the Prophets, sometimes in His own Name, sometimes in ours, because He maketh Himself one with us; as it is said, "they twain shall be one flesh." Wherefore also the Lord saith in the Gospel, speaking of marriage, "therefore they are no more twain, but one flesh." One flesh, because of our mortality He took flesh; not one divinity, for He is the Creator, we the creature. Whatsoever then our Lord speaketh in the person of the Flesh He took upon Him, belongeth both to that Head which hath already ascended into heaven, and to those members which still toil in their earthly wandering. Let us hear then our Lord Jesus Christ speaking in prophecy. For the Psalms were sung long before the Lord was born of Mary, yet not before He was Lord: for from everlasting He was the Creator of all things, but in time He was born of His creature. Let us believe that Godhead, and, so far as we can, understand Him to be equal to the Father. But that Godhead equal to the Father was made partaker of our mortal nature, not of His own store, but of ours; that we too might be made partakers of His Divine Nature, not of our store, but of His.

2. "Lord, Thou hast tried me, and known me"

(ver. 1). Let the Lord Jesus Christ Himself say this; let Him too say, "Lord," to the Father. For His Father is not His Lord, save because He hath deigned to be born according to the flesh. He is Father of the God, Lord of the Man. Wouldest thou know to whom He is Father? To the coequal Son. The Apostle saith, "Who, being in the form of God, thought it not robbery to be equal with God." To this "Form" God is Father, the "Form" equal to Himself, the only-begotten Son, begotten of His Substance. But forasmuch as for our sakes, that we might be re-made, and made partakers of His Divine Nature, being renewed unto life eternal, He was made partaker of our mortal nature, what saith the Apostle of Him? He saith, "yet He emptied Himself, and took upon Him the form of a servant, and was made in the likeness of men, and was found in fashion as a man." He was in the Form of God, equal to the Father; He took upon Him the form of a servant, so as therein to be less than the Father....

3. "Thou hast known My down-sitting and Mine up-rising"

(ver. 2). What here is "down-sitting," what "up-rising"? He who sitteth, humbleth himself. The Lord then "sat" in His Passion, "up-rose" in His Resurrection. "Thou," he saith, hast known this; that is, Thou hast willed, Thou hast approved; according to Thy will was it done. But if thou choosest to take the words of the Head in the person of the Body: man sitteth when he humbleth himself in penitence, he riseth up when his sins are forgiven, and he is lifted up to the hope of everlasting life. Lift not up yourselves, unless ye have first been humbled. For many wish to rise before they have sat down, they wish to appear righteous, before they have confessed that they are sinners....

4. "Thou hast understood my thoughts from afar; Thou hast tracked out my path and my limit"

(ver. 3); "and all my ways Thou hast seen beforehand"

(ver. 13). The Possessor is within; He occupieth not only the heart, but also the reins; not only the thoughts, but also the delights: He then possesseth that whence I should feel delight at any light in this world: He occupieth my reins: I know not delight, save from the inward light of His Wisdom. What then? Dost thou not delight that thy affairs are very prosperous, times fortunate to thee? dost thou not delight in honour, in riches, in thy family? "I do not," saith he. Wherefore? Because "Thou hast possessed my reins, O Lord; Thou hast taken me up from my mother's womb." While I was in my mother's womb, I did not regard with indifference the darkness of that night and the light of that night....Now, having been taken up from the womb of that our mother, we look on them with indifference, and say, "As is His darkness, so is also His light." Neither doth earthly prosperity make us happy, nor earthly adversity wretched. We must maintain righteousness, love faith, hope in God, love God, love our neighbours also. After these toils we shall have unfailing light, day without setting. Fleeting is all the light and darkness of this night.

14. "I will confess to Thee, O Lord, for terribly hast Thou been made wonderful: wondrous are Thy works, and my soul knoweth it right well"

(ver. 14). Aforetime "Thy knowledge was made wonderful from me, it had waxed great, nor could I attain unto it." From me then "it had waxed great." Whence doth "my soul" now "know right well," save because the "night is light in my delight?" save because Thy grace hath come unto me, and enlightened my darkness? save because Thou hast possessed my reins? save because Thou hast taken me up from my mother's womb?

15. "My bone is not hid from Thee, which Thou hast made in secret"

(ver. 23). Do Thou, O God, Thou prove me, Thou know; not man, not an heretic, who neither knoweth how to prove, nor can know my heart, whereas Thou provest, and knowest that I consent not to the deeds of the wicked, while they think that I can be defiled by the sins of others; so that, while I in my long wandering do what I mourn in another Psalm, that is, while I "labour for peace among them that hate peace," until I come to that Vision of peace, which is called Jerusalem, "which is the mother of us all," the city "eternal in the heavens;" they, contending, and falsely accusing and separating themselves, may "receive," not, evidently, in eternity, but "in vanity, their cities." Why this? Observe what followeth.

20. "And see," saith he, "if there be any way of wickedness in me, and lead me in the way everlasting"

(ver. 24). "Search," he saith, "my paths," that is, my counsels and thoughts. What else saith he, but "lead me in Christ"? For who is "the way everlasting," save He that is the life everlasting? For everlasting is He who said, "I am the Way, and the Truth, and the Life." If then thou findest anything in my way which displeaseth Thine eyes, since my way is mortal, do Thou "lead me in the way everlasting," wherein is no iniquity; for even "if any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and He is the propitiation for our sins;" He is "the Way everlasting" without sin; He is the Life everlasting without punishment.

21. These are great mysteries, brethren. How doth the Spirit of God speak with us? how doth it make us delights in this night? What is this, we ask you, brethren, whence are they sweeter, the darker they are? He mixeth us our potion after His love, in certain wondrous ways. He maketh His own sayings wondrous, so that while we were speaking what ye already knew, yet forasmuch as it was dug out of passages which seemed obscure, the knowledge itself seemed to be made new. Did ye not know, brethren, that the wicked are to be tolerated in the Church, and schisms not to be made? Did ye not already know, that within those nets which hold both good and bad fishes, we must abide even to the shore, nor must the nets be burst, because on the shore the good shall be separated into vessels, and the bad thrown away? Ye know this already; but these verses of this Psalm ye did not understand; that which ye did not understand is explained; that which ye knew has been renewed.

David. Some Greek copies add, "a psalm or alleluia of Zacharias in the dispersion," when the Israelites were at Babylon. But Theodoret greatly disapproves of those additions, and explains this psalm of king Josias, while others refer it to David, though it may have no reference to any historical fact, being designed to praise the knowledge of God. (Calmet) --- It is the most beautiful and sublime piece in all the psalter. (Abenezra) --- Proved me. God makes trial of his servants, to let them know themselves, as all thing are open to him. (Worthington) --- Me. Houbigant supplies the omission in Hebrew, "hast known." --- Up. Or all the occurrences of my life, Lamentations iii. 63. (Haydock) --- The expression is similar to that of coming in and going out, Acts i. 21. This may be explained of Christ, whose sufferings and resurrection were foreseen. (Calmet) --- God sounds the very heart, Jeremias xvii. 9., and Romans viii. 27. (Berthier)

Off. Before they were formed. (St. Chrysostom) --- Line. Or the measure of my life and actions. (Calmet) --- Hebrew, "my lying down," alluding to hares, &c., which are followed to their resting places. (Houbigant) --- Some read, "my direction," (St. Hilary, &c.) or "limit." (St. Augustine) (Calmet) --- The utmost extent of my intention, and the words yet unuttered, are not unknown to thee. (Worthington)

Reins, and interior. (Theodoret) --- Nothing seems more hidden than a man's entrails, or a child in his mother's womb, who is formed by God, ver. 16., and 2 Machabees vii. 22. (Worthington) --- Protected. Hebrew, "covered," which may also mean formed. (Berthier)

Magnified. Chaldean and St. Jerome, "hast magnified me." Hebrew seems less correct, "I have been terribly magnified," though the sense is much the same. (Berthier) --- I have been stricken with awe and astonishment at thy works. (Calmet)

Paths. No one knowing, without a special revelation, whether he be worthy of love or hatred, (Ecclesiastes ix.) the just submit to God's examination.

Way. If I be in sin, pardon me, and prepare me for heaven. (Worthington) --- Or I refuse not to be punished, if I imitate sinners. (Calmet) --- This interpretation seems less accurate. (Berthier)

1 O Lord , thou hast searched me, and known me. 2 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. 3 Thou compassest my path and my lying down, and art acquainted with all my ways. 4 For there is not a word in my tongue, but, lo, O Lord , thou knowest it altogether. 5 Thou hast beset me behind and before, and laid thine hand upon me. 6 Such knowledge is too wonderful for me; it is high, I cannot attain unto it.

David here lays down this great doctrine, That the God with whom we have to do has a perfect knowledge of us, and that all the motions and actions both of our inward and of our outward man are naked and open before him.

I. He lays down this doctrine in the way of an address to God; he says it to him, acknowledging it to him, and giving him the glory of it. Divine truths look fully as well when they are prayed over as when they are preached over, and much better than when they are disputed over. When we speak of God to him himself we shall find ourselves concerned to speak with the utmost degree both of sincerity and reverence, which will be likely to make the impressions the deeper.

II. He lays it down in a way of application to himself, not, "Thou hast known all, " but, "Thou hast known me; that is it which I am most concerned to believe and which it will be most profitable for me to consider." Then we know these things for our good when we know them for ourselves, Job v. 27 . When we acknowledge, "Lord, all souls are thine," we must add, "My soul is thine; thou that hatest all sin hatest my sin; thou that art good to all, good to Israel, art good to me." So here, " Thou hast searched me, and known me; known me as thoroughly as we know that which we have most diligently and exactly searched into." David was a king, and the hearts of kings are unsearchable to their subjects ( Prov. xxv. 3 ), but they are not so to their Sovereign.

III. He descends to particulars: "Thou knowest me wherever I am and whatever I am doing, me and all that belongs to me." 1. " Thou knowest me and all my motions, my down-sitting to rest, my up-rising to work, with what temper of mind I compose myself when I sit down and stir up myself when I rise up, what my soul reposes itself in as its stay and support, what it aims at and reaches towards as its felicity and end. Thou knowest me when I come home, how I walk before my house, and when I go abroad, on what errands I go." 2. "Thou knowest all my imaginations. Nothing is more close and quick than thought; it is always unknown to others; it is often unobserved by ourselves, and yet thou understandest my thought afar off. Though my thoughts be ever so foreign and distant from one another, thou understandest the chain of them, and canst make out their connexion, when so many of them slip my notice that I myself cannot." Or, " Thou understandest them afar off, even before I think them, and long after I have thought them and have myself forgotten them." Or, " Thou understandest them from afar; from the height of heaven thou seest into the depths of the heart," Ps. xxxiii. 14 . 3. "Thou knowest me and all my designs and undertakings; thou compassest every particular path; thou siftest (or winnowest ) my path " (so some), "so as thoroughly to distinguish between the good and evil of what I do," as by sifting we separate between the corn and the chaff. All our actions are ventilated by the judgment of God, Ps. xvii. 3 . God takes notice of every step we take, every right step and every by-step. He is acquainted with all our ways, intimately acquainted with them; he knows what rule we walk by, what end we walk towards, what company we walk with. 4. " Thou knowest me in all my retirements; thou knowest my lying down; when I am withdrawn from all company, and am reflecting upon what has passed all day and composing myself to rest, thou knowest what I have in my heart and with what thought I go to bed." 5. "Thou knowest me, and all I say ( v. 4 ): There is not a word in my tongue, not a vain word, nor a good word, but thou knowest it altogether, knowest what it meant, from what thought it came, and with what design it was uttered. There is not a word at my tongue's end, ready to be spoken, yet checked and kept in, but thou knowest it." When there is not a word in my tongue, O Lord! thou knowest all (so some read it); for thoughts are words to God. 6. "Thou knowest me in every part of me: Thou hast beset me behind and before, so that, go which way I will, I am under thy eye and cannot possibly escape it. Thou hast laid thy hand upon me, and I can not run away from thee." Wherever we are we are under the eye and hand of God. perhaps it is an allusion to the physician's laying his hand upon his patient to feel how his pulse beats or what temper he is in. God knows us as we know not only what we see, but what we feel and have our hands upon. All his saints are in his hand.

7 Whither shall I go from thy spirit? or whither shall I flee from thy presence? 8 If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. 9 If I take the wings of the morning, and dwell in the uttermost parts of the sea; 10 Even there shall thy hand lead me, and thy right hand shall hold me. 11 If I say, Surely the darkness shall cover me; even the night shall be light about me. 12 Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee. 13 For thou hast possessed my reins: thou hast covered me in my mother's womb. 14 I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. 15 My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. 16 Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.

It is of great use to us to know the certainty of the things wherein we have been instructed, that we may not only believe them, but be able to tell why we believe them, and to give a reason of the hope that is in us. David is sure that God perfectly knows him and all his ways,

I. Because he is always under his eye. If God is omnipresent, he must needs be omniscient; but he is omnipresent; this supposes the infinite and immensity of his being, from which follows the ubiquity of his presence; heaven and earth include the whole creation, and the Creator fills both ( Jer. xxiii. 24 ); he not only knows both, and governs both, but he fills both. Every part of the creation is under God's intuition and influence. David here acknowledges this also with application and sees himself thus open before God.

1. No flight can remove us out of God's presence: " Whither shall I go from thy Spirit, from thy presence, that is, from thy spiritual presence, from thyself, who art a Spirit?" God is a Spirit, and therefore it is folly to think that because we cannot see him he cannot see us: Whither shall I flee from thy presence? Not that he desired to go away from God; no, he desired nothing more than to be near him; but he only puts the case, "Suppose I should be so foolish as to think of getting out of thy sight, that I might shake off the awe of thee, suppose I should think of revolting from my obedience to thee, or of disowning a dependence on thee and of shifting for myself, alas! whither can I go?" A heathen could say, Quocunque te flexeris, ibi Deum videbis occurrentem tibi—Whithersoever thou turnest thyself, thou wilt see God meeting thee. Seneca. He specifies the most remote and distant places, and counts upon meeting God in them. (1.) In heaven: " If I ascend thither, as I hope to do shortly, thou art there, and it will be my eternal bliss to be with thee there." Heaven is a vast large place, replenished with an innumerable company, and yet there is no escaping God's eye there, in any corner, or in any crowd. The inhabitants of that world have as necessary a dependence upon God, and lie as open to his strict scrutiny, as the inhabitants of this. (2.) In hell —in Sheol, which may be understood of the depth of the earth, the very centre of it. Should we dig as deep as we can under ground, and think to hide ourselves there, we should be mistaken; God knows that path which the vulture's eye never saw, and to him the earth is all surface. Or it may be understood of the state of the dead. When we are removed out of the sight of all living, yet not out of the sight of the living God; from his eye we cannot hide ourselves in the grave. Or it maybe understood of the place of the damned: If I make my bed in hell (an uncomfortable place to make a bed in, where there is no rest day or night, yet thousands will make their bed for ever in those flames), behold, thou art there, in thy power and justice. God's wrath is the fire which will there burn everlastingly, Rev. xiv. 10 . (3.) In the remotest corners of this world: " If I take the wings of the morning, the rays of the morning-light (called the wings of the sun, Mal. iv. 2 ), than which nothing more swift, and flee upon them to the uttermost parts of the sea, or of the earth ( Job xxxviii. 12, 13 ), should I flee to the most distant and obscure islands (the ultima Thule, the Terra incognita ), I should find thee there; there shall thy hand lead me, as far as I go, and thy right hand hold me, that I can go no further, that I cannot go out of thy reach." God soon arrested Jonah when he fled to Tarshish from the presence of the Lord.

2. No veil can hide us from God's eye, no, not that of the thickest darkness, v. 11, 12 . " If I say, Yet the darkness shall cover me, when nothing else will, alas! I find myself deceived; the curtains of the evening will stand me in no more stead than the wings of the morning; even the night shall be light about me. That which often favours the escape of a pursued criminal, and the retreat of a beaten army, will do me no kindness in fleeing from them." When God divided between the light and darkness it was with a reservation of this prerogative, that to himself the darkness and the light should still be both alike. "The darkness darkeneth not from thee, for there is no darkness nor shadow of death where the workers of iniquity may hide themselves." No hypocritical mask or disguise, how specious soever, can save any person or action from appearing in a true light before God. Secret haunts of sin are as open before God as the most open and barefaced villanies.

II. Because he is the work of his hands. He that framed the engine knows all the motions of it. God made us, and therefore no doubt he knows us; he saw us when we were in the forming, and can we be hidden from him now that we are formed? This argument he insists upon ( v. 13-16 ): " Thou hast possessed my reins; thou art Master of my most secret thoughts and intentions, and the innermost recesses of my soul; thou not only knowest, but governest, them, as we do that which we have possession of; and the possession thou hast of my reins is a rightful possession, for thou coveredst me in my mother's womb, that is, thou madest me ( Job x. 11 ), thou madest me in secret. The soul is concealed from all about us. Who knows the things of a man, save the spirit of a man? " 1 Cor. ii. 11 . Hence we read of the hidden man of the heart. But it was God himself that thus covered us, and therefore he can, when he pleases, discover us; when he hid us from all the world he did not intend to hide us from himself. Concerning the formation of man, of each of us,

1. The glory of it is here given to God, entirely to him; for it is he that has made us and not we ourselves. "I will praise thee, the author of my being; my parents were only the instruments of it." It was done, (1.) Under the divine inspection: My substance, when hid in the womb, nay, when it was yet but in fieri—in the forming, an unshapen embryo, was not hidden from thee; thy eyes did see my substance. (2.) By the divine operation. As the eye of God saw us then, so his hand wrought us; we were his work. (3.) According to the divine model: In thy book all my members were written. Eternal wisdom formed the plan, and by that almighty power raised the noble structure.

17 How precious also are thy thoughts unto me, O God! how great is the sum of them! 18 If I should count them, they are more in number than the sand: when I awake, I am still with thee. 19 Surely thou wilt slay the wicked, O God: depart from me therefore, ye bloody men. 20 For they speak against thee wickedly, and thine enemies take thy name in vain. 21 Do not I hate them, O Lord , that hate thee? and am not I grieved with those that rise up against thee? 22 I hate them with perfect hatred: I count them mine enemies. 23 Search me, O God, and know my heart: try me, and know my thoughts: 24 And see if there be any wicked way in me, and lead me in the way everlasting.

Here the psalmist makes application of the doctrine of God's omniscience, divers ways.

I. He acknowledges, with wonder and thankfulness, the care God had taken of him all his days, v. 17, 18 . God, who knew him, thought of him, and his thoughts towards him were thoughts of love, thoughts of good, and not of evil, Jer. xxix. 11 . God's omniscience, which might justly have watched over us to do us hurt, has been employed for us, and has watched over us to do us good, Jer. xxxi. 28 . God's counsels concerning us and our welfare have been, 1. Precious to admiration: How precious are they! They are deep in themselves, such as cannot possibly be fathomed and comprehended. Providence has had a vast reach in its dispensations concerning us, and has brought things about for our good quite beyond our contrivance and foresight. They are dear to us; we must think of them with a great deal of reverence, and yet with pleasure and thankfulness. Our thoughts concerning God must be delightful to us, above any other thoughts. 2. Numerous to admiration: How great is the sum of them! We cannot conceive how many God's kind counsels have been concerning us, how many good turns he has done us, and what variety of mercies we have received from him. If we would count them, the heads of them, much more the particulars of them, they are more in number than the sand, and yet every one great and very considerable, Ps. xl. 5 . We cannot conceive the multitude of God's compassions, which are all new every morning. 3. Constant at all times: " When I awake, every morning, I am still with thee, under thy eye and care, safe and easy under thy protection." This bespeaks also the continual devout sense David had of the eye of God upon him: When I awake I am with thee, in my thoughts; and it would help to keep us in the fear of the Lord all the day long if, when we awake in the morning, our first thoughts were of him and we did then set him before us.

II. He concludes from this doctrine that ruin will certainly be the end of sinners. God knows all the wickedness of the wicked, and therefore he will reckon for it: " Surely thou wilt slay the wicked, O God! for all their wickedness is open before thee, however it may be artfully disguised and coloured over, to hide it from the eye of the world. However thou suffer them to prosper for a while, surely thou wilt slay them at last." Now observe, 1. The reason why God will punish them, because they daringly affront him and set him at defiance ( v. 20 ): They speak against thee wickedly; they set their mouth against the heavens ( Ps. lxxiii. 9 ), and shall be called to account for the hard speeches they have spoken against him, Jude 15 . They are his enemies, and declare their enmity by taking his name in vain, as we show our contempt of a man if we make a by-word of his name, and never mention him but in a way of jest and banter. Those that profane the sacred forms of swearing or praying by using them in an impertinent irreverent manner take God's name in vain, and thereby show themselves enemies to him. Some make it to be a description of hypocrites: "They speak of thee for mischief; they talk of God, pretending to piety, but it is with some ill design, for a cloak of maliciousness; and, being enemies to God, while they pretend friendship, they take his name in vain; they swear falsely." 2. The use David makes of this prospect which he has of the ruin of the wicked. (1.) He defies them: " Depart from me, you bloody men; you shall not debauch me, for I will not admit your friendship nor have fellowship with you; and you cannot destroy me, for, being under God's protection, he shall force you to depart from me." (2.) He detests them ( v. 21, 22 ): "Lord, thou knowest the heart, and canst witness for me; do not I hate those that hate thee, and for that reason, because they hate thee? I hate them because I love thee, and hate to see such affronts and indignities put upon thy blessed name. Am not I grieved with those that rise up against thee, grieved to see their rebellion and to foresee their ruin, which it will certainly end in?" Note, Sin is hated, and sinners are lamented, by all that fear God. " I hate them " (that is, " I hate the work of them that turn aside, " as he explains himself, Ps. ci. 3 ) " with a sincere and perfect hatred; I count those that are enemies to God as enemies to me, and will not have any intimacy with them," Ps. lxix. 8 .

III. He appeals to God concerning his sincerity, v. 23, 24 . 1. He desires that as far as he was in the wrong God would discover it to him. Those that are upright can take comfort in God's omniscience as a witness of their uprightness, and can with a humble confidence beg of him to search and try them, to discover them to themselves (for a good man desires to know the worst of himself) and to discover them to others. He that means honestly could wish he had a window in his breast that any man may look into his heart: "Lord, I hope I am not in a wicked way, but see if there be any wicked way in me, any corrupt inclination remaining; let me see it; and root it out of me, for I do not allow it." 2. He desires that, as far as he was in the right, he might be forwarded in it, which he that knows the heart knows how to do effectually: Lead me in the way everlasting. Note, (1.) The way of godliness is an everlasting way; it is everlastingly true and good, pleasing to God and profitable to us, and will end in everlasting life. It is the way of antiquity (so some), the good old way. (2.) All the saints desire to be kept and led in this way, that they may not miss it, turn out of it, nor tire in it.

CHAPTER 6

Ver. 27.But I say unto you which hear, Love your enemies. Christ, after solemnly warning those who live for pleasure alone, now addresses His own disciples. "I have denounced woe against the wicked, but to you who hear my words, and seek the salvation of your souls, I give as a first and chief commandment that you should love your enemies." See S. Mat_5:44.

Ver. 30.Give to every man that asketh of thee. Not only if lie is in want of the necessaries of life, but if he needs counsel, advice, or aid of any kind, for thus ye will be showing mercy and pity both to the souls and bodies of your fellow men. See S. Mat_5:42.  S. Luke here adds the words "to every man," which S. Matt. omits, from which we are to understand that we are to give as far us we honestly and rightly can to every one that asketh, but not to one that asketh for anything or everything. For a man may ask us to give him money for a wrongful purpose, or even to commit actual sin. Hence we are only bound to give that which, as far as we know, will neither be hurtful to ourselves or to him that receiveth the gift: and in case we refuse to give, we must justify our refusal, so that he who asks may not go discontented away.

To every one therefore that asketh of thee, give not always that which he asks, but oftentimes that which is bettera denial if the request is one which we can show that it would be wrong to comply with. S. Augustine.

And of him that taketh away thy goods, ask them not again, neither by power of law or in any other way, as S. Augustine explains. Which is a command, in the case of one who, under pressure of want, has despoiled thee, but is otherwise a counsel. So we read, "Ye exact all your labours," Isa_58:3.

And again in the parable, the unmerciful servant, because he had no pity, was delivered to the tormentors until he should pay all the debt which had been forgiven him. S. Matt. xviii. So Spiridion, and many hermits of old, gave up to the owners the sheep which they had stolen.

Ver. 34.And if ye lend to them of whom ye hope to receive (a like benefit), what thank have ye?" For this is not kindness but commerce, the exchange of kindness for kindness. Ye give for what ye hope to receive, not for love of God; and thus the hope of a return of the benefit conferred deprives the act of the favour of God. Interlinear Gloss.

Ver. 35.Lend, hoping for nothing again. "From men," adds the Syriac, "that you may receive your reward of God."

Nothing, i.e. no pledge or return of any kind. Christ would have us lend, not only without exacting usury for the loan, but also without expecting a similar kindness in return. For what is it but self-seeking and avarice, if I lend to another that he in his turn may lend to me? Christ here enjoins the true benevolence which lends freely, content that at the appointed time the loan should be returned. Some, indeed, think that there should be no return, but the words of Christ do not bear this construction. For that which is lent without expectation of return, is given, not lent, and becomes not a loan but a gift. Toletus, Lessius, Valentia, and others.

Hence to seek to profit by a loan is contrary to the meaning of the word and the nature of the transaction. For the word mutuum (in the Greek δανείζητε, mutuum date, Vulgate), implies that they are mutuo animo, who give because of duty (Varro); or, as Verius Marcellus better explains it, mutuum means the same as meum tuum, because out of friendly feeling mine becomes thine for present needs and necessities. Hence S. Gregory Nyssen writes, "He who exacts interest on a loan, is condemned as a usurer;" for a loan is a friendly transaction, freely given and to be freely restored.Cicero, Epist. ad Metellum.

A kindly-hearted man, therefore, will lend to him who is in need, even though he may have reason to believe he will never be repaid, for there are many poor who cannot, and many unworthy persons who will not return that which is lent them.

Hence a witty writer, "If you lend to your friend and ask a return of the loan, you will lose either the one or the other;" and again, "By lending money, I have purchased to myself an enemy and lost a friend." He therefore who lends should lend for the love of God, who will richly repay, as is written, "He that hath pity on the poor lendeth unto the Lord." See Pro_19:17.

Hence S. Chrysostom: "The poor receive the gift, but God becomes the debtor;" and S. Basil (conc. 4 de Eleemosyna) "That which thou art about to give to the poor for the love of God, becomes both a gift and a loan,a gift, because there is no expectation of returna loan, because of the goodness of God, who will richly recompense in their name those who have relieved the necessities of the poor."

Wherefore we may take in a Christian sense that which is written: "Lose thy money for thy brother and thy friend." See Ecclus, xxix. 10, and my comments thereon. But when men take that which is lent, without a thought of returning it, no one is willing to become a lender.

Ver. 38.Give, and it shall be given unto you. Many are lavish of their promises, few are liberal in their gifts. Hence Antigonus as Plutarch tells us, was commonly called Doson, because he was always ready to say δώσω, I will give, but never performed his promise of giving. Therefore, Christ bids us "give," i.e. give a once and without delay, and it shall be given you.

For God puts it in the hearts of men amply to repay a liberal giver. It is said that a certain monastery became rich because of the large amounts expended in charity, but that, when these were withheld, it was reduced to poverty. When the steward was complaining of this to one whom he was entertaining, the guest said Date and dabitur are sisters: you cast out the former, and soon her sister and inseparable companion followed. If you wish the latter to return, recall the former, and give as largely as you were accustomed to do. See

verse 27, S. Mat_5:42, and elsewhere. For almsgiving enriches and does not impoverish. Hence S. Chrysostom says it is the most profitable of all acts. And Christ has declared that the merciful are blessed, for they shall obtain mercy. See S. Mat_5:7.

But I say to you which hear, Love your enemies, do good to them which hate you,28. Bless them that curse you, and pray for them which despitefully use you.29. And to him that smites you on the one cheek offer also the other; and him that takes away your cloak forbid not to take your coat also.30. Give to every man that asks of you; and of him that takes away your goods ask them not again.31. And as you would that men should do to you, do you also to them likewise.

Having spoken above of what they might suffer from their enemies, He now points out how they ought to conduct themselves towards their enemies’ saying, But I say to you who hear.

Having proceeded in the enumeration of many heavenly actions, He not unwisely comes to this place last, that He might teach the people confirmed by the divine miracles to march onward in the footsteps of virtue beyond the path of the law. Lastly, among the three greatest, (hope, faith, and charity,) the greatest is charity, which is commanded in these words, Love your enemies.

It is indeed the part of an enemy to injure and be treacherous. Every one then who does harm in any way to any one is called his enemy.

But this way of life was well adapted to the holy teachers who were about to preach throughout the earth the word of salvation, and if it had been their will to take vengeance upon their persecutors, had failed to call them to the knowledge of salvation.

But He says not, Do not hate, but love; nor did He merely command to love, but also to do good, as it follows, Do good to them which hate you.

But because mans consists of body and soul, to the soul indeed we shall do this good, by reproving and admonishing such men, and leading them by the hand to conversion; but to the body, by profiting them in the necessaries of life. It follows, Bless them that curse you.

For they who pierce their own souls deserve tears and weeping, not curses. For nothing is more hateful than a cursing heart, or more foul than a tongue which utters curses. O man, spit not forth the poison of asps, nor be turned into a beast. Your mouth was given you not to bite with, but to heal the wounds of others. But he commands us to count our enemies in the ram: of our friends, not only in a general way, but as our particular friends for whom we are accustomed to pray; as it follows, Pray for them which persecute you. But many on the contrary falling down, and striking their faces upon the ground, and stretching forth their hands, pray God not for their sins, but against their enemies, which is nothing else but piercing their own selves. When you pray to Him that He would hear you cursing your enemies, who has forbidden you to pray against your enemies, how is it possible for you to be heard, since you art calling Him to hear you by striking an enemy in the king’s presence, not with the hand indeed, but with your words. What are you doing, O man? you stand to obtain pardon of your sins, and you fill your mouth with bitterness. It is a time of forgiveness, prayer, and mourning, not of rage.

But the question is fairly raised, how it is that in the prophets are to be found many curses against their enemies. Upon which we must observe, that the prophets in the imprecations they uttered foretold the future, and that not with the feelings of one who wishes, but in the spirit of one who foresees.

Now the old law commanded us not to injure one another; or if we are first injured, not to extend our wrath beyond the measure of the injurer, but the fulfilling of the law is in Christ and in His commands. Hence it follows, And to him that smite you on the one cheek, offer also the other.

For physicians also, when they are attacked by madmen, have then most compassion on them, and exert themselves to restore them. Have you also a like consideration towards your persecutors; for it is they who are under the greatest infirmity. And let us not cease until they have exhausted all their bitterness, they will then overpower you with thanks, and God Himself will give you a crown, because you have delivered your brother from the worst disease.

But we almost all of us offend against this command, and especially in the powerful and rulers, not only if they have suffered insult, but if respect is not paid them, accounting all those their enemies who treat them with less consideration than they think they deserve. But it is a great dishonor in a prince to be ready to take revenge. For how shall he teach another, to return to no man evil for evil, if he is eager to retaliate on him who ho injures him.

But the Lord would moreover have us to be despisers of property. As it follows, And him that takes away your cloak, forbid not to take your coat also. For this is the soul’s virtue, which is altogether alien from feeling the pleasure of wealth. For it becomes him who is merciful even to forget his misfortunes, that we may confer the same benefits upon our persecutors, whereby we assist our dear friends.

Now He said not, Bear humbly the rule of your persecutor, but, Go on wisely, and prepare yourself to suffer what he desires you to do; overcoming his insolence by your great prudence, that he may depart with shame at your excellent endurance.

But some one will say, How can this be? When you have seen God made man, and suffering so many things for you, do you still ask and doubt how it is possible to pardon the iniquities of your fellow servants? Who has suffered what your God has, when He was bound, scourged, enduring to be spat upon, suffering death? Here it follows, But to every one who seeks, give.

He says not, To him that seeks give all things, but give what you justly and honestly can, that is, what as far as man can know or believe, neither hurts you, nor another: and if you have justly refused any one, the justice must be declared to him, (so as not to send him away empty,) sometimes you will confer even a greater boon when you have corrected him who seeks what he ought not.

Herein however we do not lightly err, when not only we give not to those who ho seek, but also blame them? Why (you say) does he not work, why is the idle man fed? Tell me, cost you then possess by labor? but still if you work, do you work for this, that you should blame another? For a single loaf and coat cost you call a man covetous? You give nothing, make then no reproaches. Why do you neither take pity yourself, and dissuades those who would? If we spend upon all indifferently, we shall always have compassion: for because Abraham entertains all, he also entertains angels. For if a man is a homicide and a robber, does he not, think you, deserve to have bread? Let us not then be severe censors of others, lest we too be strictly judged.

It follows, And of him that takes away your goods ask them not again.

Every thing we have we receive from God. But when we speak of "mine and shine," they are only bare words. For if you assert a house to be yours, you have uttered an expression which wants the substance of reality. For both the air, the soil, and the moisture, are the Creator’s. You again are he who has built the house; but although the use is shine, it is doubtful, not only because of death, but also on account of the issues of things. Your soul is not your own possession, and will be reckoned to you in like manner as all your goods. God wishes those things to be yours which are entrusted to you for your brethren, and they will be shine if you have dispensed them for others. But if you have spent richly upon yourself what things are yours, they are now become another’s. But through a wicked desire of wealth men strive together in a state contrary to Christ’s words, And of him that takes away your goods, ask them not again.

He says this of garments, houses, farms, beasts of burdens, and generally of all property. But a Christian ought not to possess a slave as he does a horse or money. If a slave is more honorably governed by you than by him who desires to take him from you, I know not whether any one would dare to say, that he ought to be despised, as a garment.

Now we have a natural law implanted in us, by which we distinguish between what is virtue, and what is vice. Hence it follows, And as you would that men should do to you, do you also to them. He does not say, Whatever you would not that men should do to you, do not you. For since there are two ways which lead to virtue, namely abstaining from evil, and doing good, he names one, signifying by it the other also. And if indeed He had said, That you may be men, love the beasts, the command would be a difficult one. But if they are commanded to love men, which is a natural admonition, wherein lies the difficulty, since even the wolves and lions observe it, whom a natural relation compels to love one another. It is manifest then that Christ has ordained nothing surpassing our nature, but what He had long before implanted in our conscience, so that your own will is the law to you. And if you will have good done to you, you must do good to others; if you will that another should show mercy to you, you must show mercy to your neighbor.

For if you love them which love you, what thank have you? for sinners also love those that love them.33. And if you do good to them which do good to you, what thank have you? for sinners also do even the same.34. And if you lend to them of whom you hope to receive, what thank have you? for sinners also lend to sinners, to receive as much again.35. But love you your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and you shall be the children of the Highest: for he is kind to the unthankful and to the evil.36. Be you therefore merciful, as your Father also is merciful.

The Lord had said that we must love our enemies, but that you might not think this an exaggerated expression, regarding it solely as spoken to alarm them, he adds the reason, saying, For if you love them which love you, what thank have you? There are indeed several causes which produce love; but spiritual love exceeds them all. For nothing earthly engenders it, neither gain, nor kindness, nor nature, nor time, but it descends from heaven. But why wonder that it needs not kindness to excite it, when it is not even overcome of malice? A father indeed suffering wrong bursts the bands of love. A wife after a quarrel leaves her husband A son, if he sees his father come to a great age, is troubled. But Paul went to those who stoned him to do them good. Moses is stoned by the Jews, and prays for them. Let us then reverence spiritual love, for it is indissoluble. Reproving therefore those who were inclined to wax cold, he adds, For sinners even love those which love them. As if he said, Because I wish you to possess more than these, I do not advise you only to love your friends, but also your enemies. It is common to all to do good to those who do good to them. But he shows that he seeks something more than is the custom of sinners, who do good to their friends.

Hence it follows, And if you do good to those who do good to you, what thank have you?

But he not only condemns as unprofitable the love and kindness of sinners, but also the lending. As it follows, And if you lend to those from whom you hope to receive, what thank have you? for sinners also lend to sinners, to receive as much again.

Now philosophy seems to divide justice into three parts; one towards God, which is called piety; another towards our parents, or the rest of mankind; a third to the dead, that the proper rites may be performed. But the Lord Jesus passing beyond the oracle of the law, and the heights of prophecy, extended the duties of piety to those also who have injured us, adding, But love your enemies.

Whereby you will confer more upon yourself than him. For he is beloved by a fellow servant, but you are made like to God. But it is a mark of the greatest virtue when we embrace with kindness those who wish to do us harm. Hence it follows, And do good. For as water, when cast upon a lighted furnace, extinguishes it, so also reason joined with gentleness. But what water is to fire, such is lowliness and meekness to wrath; and as fire is not extinguished by fire, so neither is anger soothed by anger.

But man ought to shun that baneful anxiety with which he seeks from the poor man increase of his money and gold, exacting a profit of barren metals. Hence he adds, And lend, hoping for nothing again; etc. If a man should call the harsh calculation of interest, theft, or homicide, he will not err. For what is the difference, whether a man by digging under a wall become possessed of property, or possess it unlawfully by the compulsory rate of interest?

Now this mode of avarice is rightly called in the Greek, from producing, because of the fruitfulness of the evil. Animals in course of time grow up and produce, but interest as soon as it is born begins to bring forth. Animals which bring forth most rapidly cease soonest from breeding, but the money of the avaricious goes on increasing with time. Animals when they transfer their bringing forth to their own young, themselves cease to breed, but the money of the covetous both produces an increase, and renews the capital. Touch not then the destructive monster. For what advantage that the poverty of today is escaped, if it falls upon us repeatedly, and is increased? Reflect then how can you restore yourself? Whence shall your money be so multiplied as that it will partly relieve your want, partly refresh your capital, , and besides bring forth interest? But you say, How shall I get my living? I answer, work, serve, last of all, beg; any thing is more tolerable than borrowing upon interest. But you say, what is that lending to which the hope of repayment is not attached? Consider the excellence of the words, and you wilt admire the mercifulness of the author. When you are about to give to a poor man from regard to divine charity, it is both a lending and a gift; a gift indeed, because no return is hoped for; lending, because of the beneficence of God, who restores it in its turn. Hence it follows, And great shall be your reward. Do you not wish the Almighty to be bound to restore to you? Or, should He make some rich citizen your security, do you accept him, but reject God standing as security for the poor?

Observe the wonderful nature of lending, one receives and another binds himself for his debts, giving a hundred fold at the present time, and in the future eternal life.

How great the reward of mercy which is received into the privilege of divine adoption! For it follows, And you shall be the sons of the Highest. Follow then mercy, that you may obtain grace. Widely spread is the mercy of God; He pours His rain upon the unthankful, the fruitful earth refuses not its increase to the evil. Hence it follows, For he is kind to the unthankful, and to the evil.

Either by giving them temporal gifts, or by inspiring His heavenly gifts with a wonderful grace.

Great then is the praise of mercy. For this virtue makes us like to God, and imprints upon our souls certain signs as it were of a heavenly nature. Hence it follows, Be you then merciful, as your heavenly Father also is merciful.

ATHAN; That is to say, that we beholding His mercies, what good things we do should do them not with regard to men, but to Him, that we may obtain our rewards from God, not from men.

Judge not, and you shall not be judged: condemn not, and you shall not be condemned: forgive, and you shall be forgiven:38. Give, and it shall be given to you: good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that you mete withal it shall be measured to you again.

The Lord added, that we must not readily judge others, lest when conscious of guilt yourself, you should be compelled to pass sentence upon another.

Judge not your superior, that is, you a disciple must not judge your master; nor a sinner the innocent. You must not blame them, but advise and correct with love; neither must we pass judgment in doubtful and indifferent matters, which bear no resemblance to sin, or which are not serious or forbidden.

He here expresses that worst inclination of our thoughts or hearts, which is the first beginning and origin of a proud disdain. For although it becomes men to look into themselves and walk after God, this they do not, but look into the things of others, and while they forget their own passions, behold the infirmities of some, and make them a subject of reproach.

You will not easily find any one, whether a father of a family or an inhabitant of the cloister, free from this error. But these are the wiles of the tempter. For he who severely sifts the fault of others, will never obtain acquittal for his own. Hence it follows And you shall not be judged. For as the merciful and meek man dispels the rage of sinners, so the harsh and cruel adds to his own crimes.

Be not then rash to judge harshly of your servants, lest you suffer the like. For passing judgment calls down a heavier condemnation; as it follows, Condemn not, and you shall not be condemned. For he does not forbid judgment with pardon.

Now in a short sentence he concisely sums up all that he had enjoined with respect to our conduct towards our enemies, saying, Forgive, and you shall be forgiven, wherein he bids us forgive injuries, and show kindness, and our sins shall be forgiven us, and we shall receive eternal life.

But that we shall receive more abundant recompense from God, who gives bountifully to those who love him, he explains as follows, Good measure, pressed down, and shaken together, and running over, shall they give into your bosom.

As if he says, As when you wish to measure meal without sparing, you press it down, shake it together, and let it pour over abundantly; so the Lord will give a large and overflowing measure into your bosom.

But he says, shall they give, because through the merits of those to whom they have given even a cup of cold water in the name of a disciple, shall they be thought worthy to receive a heavenly reward. It follows, For with the same measure that you mete withal it shall be measured to you again.

For according to the same measure with which each one of you metes, that is, in doing good works or sinning, will he receive reward or punishment.

But some one will put the subtle question, "If the return is made over abundantly, how is it the same measure?" to which we answer, that He said not, "In just as great a measure shall it be measured to you again, but in the same measure." "For he who has shown mercy, shall have mercy shown to him, and this is measuring again with the same measure; but our Lord spoke of the measure running over, because to such a one He will show mercy a thousand times. So also in judging; for he that judges and afterwards is judged receives the same measure. But as far as he was judged the more severely that he judged one like to himself, was the measure running over.

But the Apostle explains this when he says, He who sows sparingly, (that is, scantily, and with a niggardly hand,) shall also reap sparingly, (that is, not abundantly,) and he who sows blessings, shall reap also blessings, that is, bountifully. But if a man has not, and performs not, he is not guilty. For a man is accepted in that which he has, not in that which he has not.

Jesus Christ does not order us never to refuse a petition: but the meaning of his words is, that we are to give what is just and reasonable, what will be neither injurious to yourself nor your family; for what is unjustly asked, may be justly denied. (St. Augustine, lib. x. chap. 40. de serm. Dom. in Monte.) --- But in this, the sin we commit is often far from trivial; particularly, when to the refusal of a just request, we add also reprehensions and complaints. For why, say we, does he not labour? why has he reduced himself to penury, through his own indolence? --- But, tell me, do you live upon the fruits of your own industry? On the supposition that you do, is it not that you may have some plea to reprehend another for the morsel of bread he begs at your hands? You give him no charitable relief, give him then no contumelious words: if you have no compassion for him yourself, do not prevent others from shewing him commiseration. Abraham, in the number of guests he received, had the honour of receiving under his roof even angels. Let us not, therefore, be strict and unfavourable judges in regard of our suffering and distressed neighbours, lest perhaps we ourselves come to be more severely judged. (St. John Chrysostom collected from hom. xxi. in ep. ad. Rom. --- Hom. xi. in ep. ad. Heb. and hom. ii. de Lazaro.)

Hoping for nothing, but merely impelled by a desire of doing good. They who only give when sure of having a greater return, do not give, but traffic with their generosity; in which there is no charity. (Haydock)

What can be imagined more kind, what more merciful, than this conduct of our Sovereign Lord, that the sentence of the judge should be left in the hands of the person to judged? (Jansenius, Comment. in sanct. Evang.)

Here all solicitude of diffidence, all delay of avarice, is cut off; for what truth promises to repay, humility may safe expend. (St. Leo, Serm. vi.)

27 But I say unto you which hear, Love your enemies, do good to them which hate you, 28 Bless them that curse you, and pray for them which despitefully use you. 29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also. 30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. 31 And as ye would that men should do to you, do ye also to them likewise. 32 For if ye love them which love you, what thank have ye? for sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. 35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. 36 Be ye therefore merciful, as your Father also is merciful.

These verses agree with Matt. v. 38 , to the end of that chapter: I say unto you that hear ( v. 27 ), to all you that hear, and not to disciples only, for these are lessons of universal concern. He that has an ear, let him hear. Those that diligently hearken to Christ shall find he has something to say to them well worth their hearing. Now the lessons Christ here teacheth us are,

I. That we must render to all their due, and be honest and just in all our dealings ( v. 31 ): As ye would that men should do to you, do ye also to them likewise; for this is loving your neighbour as yourselves. What we should expect, in reason, to be done to us, either in justice or charity, by others, if they were in our condition and we in theirs, that, as the matter stands, we must do to them. We must put our souls into their souls' stead, and then pity and succour them, as we should desire and justly expect to be ourselves pitied and succoured.

II. That we must be free in giving to them that need ( v. 30 ): " Give to every man that asketh of thee, to every one that is a proper object of charity, that wants necessaries, which thou hast wherewithal to supply out of thy superfluities. Give to those that are not able to help themselves, to those that have not relations in a capacity to help them." Christ would have his disciples ready to distribute, and willing to communicate, to their power in ordinary cases, and beyond their power in extraordinary.

III. That we must be generous in forgiving those that have been any way injurious to us.

1. We must not be extreme in demanding our right, when it is denied us: " Him that taketh away thy cloak, either forcibly or fraudulently, forbid him not by any violent means to take thy coat also, v. 29 . Let him have that too, rather than fight for it. And ( v. 30 ) of him that taketh thy goods " (so Dr. Hammond thinks it should be read), "that borrows them, or that takes them up from thee upon trust, of such do not exact them; if Providence have made such insolvent, do not take the advantage of the law against them, but rather lose it than take them by the throat, Matt. xviii. 28 . If a man run away in thy debt, and take away thy goods with him, do not perplex thyself, nor be incensed against him."

2. We must not be rigorous in revenging a wrong when it is done us: " Unto him that smiteth thee on the one cheek, instead of bringing an action against him, or sending for a writ for him, or bringing him before a justice, offer also the other; " that is, "pass it by, though thereby thou shouldest be in danger of bringing upon thyself another like in dignity, which is commonly pretended in excuse of taking the advantage of the law in such a case. If any one smite thee on the cheek, rather than give another blow to him, be ready to receive another from him;" that is, "leave it to God to plead thy cause, and do thou sit down silent under the affront." When we do thus, God will smite our enemies, as far as they are his, upon the cheek bone, so as to break the teeth of the ungodly ( Ps. iii. 7 ); for he hath said, Vengeance is mine, and he will make it appear that it is so when we leave it to him to take vengeance.

3. Nay, we must do good to them that do evil to us. This is that which our Saviour, in these verses , chiefly designs to teach us, as a law peculiar to his religion, and a branch of the perfection of it.

(1.) We must be kind to those from whom we have received injuries. We must not only love our enemies, and bear a good will to them, but we must do good to them, be as ready to do any good office to them as to any other person, if their case call for it, and it be in the power of our hands to do it. We must study to make it appear, by positive acts, if there be an opportunity for them, that we bear them no malice, nor see revenge. Do they curse us, speak ill of us, and wish ill to us? Do they despitefully use us, in word or deed? Do they endeavour to make us contemptible or odious? Let us bless them, and pray for them, speak well of them, the best we can, wish well to them, especially to their souls, and be intercessors with God for them. This is repeated, v. 35 : love your enemies, and do them good. To recommend this difficult duty to us, it is represented as a generous thing, and an attainment few arrive at. To love those that love us has nothing uncommon in it, nothing peculiar to Christ's disciples, for sinners will love those that love them. There is nothing self-denying in that; it is but following nature, even in its corrupt state, and puts no force at all upon it ( v. 32 ): it is no thanks to us to love those that say and do just as we would have them. "And ( v. 33 ) if you do good to them that do good to you, and return their kindnesses, it is from a common principle of custom, honour, and gratitude; and therefore what thanks have you? What credit are you to the name of Christ, or what reputation do you bring to it? for sinners also, that know nothing of Christ and his doctrine, do even the same. But it becomes you to do something more excellent and eminent, herein to out-do your neighbours, to do that which sinners will not do, and which no principle of theirs can pretend to reach to: you must render good for evil; " not that any thanks are due to us, but then we are to our God for a name and a praise and he will have the thanks.

(2.) We must be kind to those from whom we expect no manner of advantage ( v. 35 ): Lend, hoping for nothing again. It is meant of the rich lending to the poor a little money for their necessity, to buy daily bread for themselves and their families, or to keep them out of prison. In such a case, we must lend, with a resolution not to demand interest for what we lend, as we may most justly from those that borrow money to make purchases withal, or to trade with. But that is not all; we must lend though we have reason to suspect that what we lend we lose, lend to those who are so poor that it is not probable they will be able to pay us again. This precept will be best illustrated by that law of Moses ( Deut. xv. 7-10 ), which obliges them to lend to a poor brother as much as he needed, though the year of release was at hand. Here are two motives to this generous charity.

[1.] It will redound to our profit; for our reward shall be great, v. 35 . What is given, or laid out, or lent and lost on earth, from a true principle of charity, will be made up to us in the other world, unspeakably to our advantage. "You shall not only be repaid, but rewarded, greatly rewarded; it will be said to you, Come, ye blessed, inherit the kingdom. "

37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. 39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? 40 The disciple is not above his master: but every one that is perfect shall be as his master. 41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. 45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. 46 And why call ye me, Lord, Lord, and do not the things which I say? 47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like: 48 He is like a man which built a house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. 49 But he that heareth, and doeth not, is like a man that without a foundation built a house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

All these sayings of Christ we had before in Matthew; some of them in ch. vii. , others in other places. They were sayings that Christ often used; they needed only to be mentioned, it was easy to apply them. Grotius thinks that we need not be critical here in seeking for the coherence: they are golden sentences, like Solomon's proverbs or parables. Let us observe here,

I. We ought to be very candid in our censures of others, because we need grains of allowance ourselves: "Therefore judge not others, because then you yourselves shall not be judged; therefore condemn not others, because then you yourselves shall not be condemned, v. 37 . Exercise towards others that charity which thinks no evil, which bears all things, believes and hopes all things; and then others will exercise that charity towards you. God will not judge and condemn you, men will not." They that are merciful to other people's names shall find others merciful to theirs.

II. If we are of a giving and a forgiving spirit, we shall ourselves reap the benefit of it: Forgive and you shall be forgiven. If we forgive the injuries done to us by others, others will forgive our inadvertencies. If we forgive others' trespasses against us, God will forgive our trespasses against him. And he will be no less mindful of the liberal that devise liberal things ( v. 38 ): Give, and it shall be given to you. God, in his providence, will recompense it to you; it is lent to him, and he is not unrighteous to forget it ( Heb. vi. 10 ), but he will pay it again. Men shall return it into your bosom; for God often makes use of men as instruments, not only of his avenging, but of his rewarding justice. If we in a right manner give to others when they need, God will incline the hearts of others to give to us when we need, and to give liberally, good measure pressed down and shaken together. They that sow plentifully shall reap plentifully. Whom God recompenses he recompenses abundantly.

III. We must expect to be dealt with ourselves as we deal with others: With the same measure that ye mete it shall be measured to you again. Those that deal hardly with others must acknowledge, as Adoni-bezek did ( Judg. i. 7 ), that God is righteous, if others deal hardly with them, and they may expect to be paid in their own coin; but they that deal kindly with others have reason to hope that, when they have occasion, God will raise them up friends who will deal kindly with them. Though Providence does not always go by this rule, because the full and exact retributions are reserved for another world, yet, ordinarily, it observes a proportion sufficient to deter us from all acts of rigour and to encourage us in all acts of beneficence.

IV. Those who put themselves under the guidance of the ignorant and erroneous are likely to perish with them ( v. 39 ): Can the blind lead the blind? Can the Pharisees, who are blinded with pride, prejudice, and bigotry, lead the blind people into the right way? Shall not both fall together into the ditch? How can they expect any other? Those that are led by the common opinion, course, and custom, of this world, are themselves blind, and are led by the blind, and will perish with the world that sits in darkness. Those that ignorantly, and at a venture, follow the multitude to do evil, follow the blind in the broad way that leads the many to destruction.

V. Christ's followers cannot expect better treatment in the world than their Master had, v. 40 . Let them not promise themselves more honour or pleasure in the world than Christ had, nor aim at the worldly pomp and grandeur which he was never ambitious of, but always declined, nor affect that power in secular things which he would not assume; but every one that would show himself perfect, an established disciple, let him be as his Master —dead to the world, and every thing in it, as his Master is; let him live a life of labour and self-denial as his Master doth, and make himself a servant of all; let him stoop, and let him toil, and do all the good he can, and then he will be a complete disciple.

VI. Those who take upon them to rebuke and reform others are concerned to look to it that they be themselves blameless, and harmless, and without rebuke, v. 41, 42 . 1. Those with a very ill grace censure the faults of others who are not aware of their own faults. It is very absurd for any to pretend to be so quick-sighted as to spy small faults in others, like a mote in the eye, when they are themselves so perfectly past feeling as not to perceive a beam in their own eye. 2. Those are altogether unfit to help to reform others whose reforming charity does not begin at home. How canst thou offer thy service to thy brother, to pull out the mote from his eye, which requires a good eye as well as a good hand, when thou thyself hast a beam in thine own eye, and makest no complaint of it? 3. Those therefore who would be serviceable to the souls of others must first make it appear that they are solicitous about their own souls. To help to pull the mote out of our brother's eye is a good work, but then we must qualify ourselves for it by beginning with ourselves; and our reforming our own lives may, by the influence of example, contribute to others reforming theirs.

VII. We may expect that men's words and actions will be according as they are, according as their hearts are, and according as their principles are.

1. The heart is the tree, and the words and actions are fruit according to the nature of the tree, v. 43, 44 . If a man be really a good man, if he have a principle of grace in his heart, and the prevailing bent and bias of the soul be towards God and heaven, though perhaps he may not abound in fruit, though some of his fruits be blasted, and though he may be sometimes like a tree in winter, yet he does not bring forth corrupt fruit; though he may not do you all the good he should, yet he will not in any material instance do you hurt. If he cannot reform ill manners, he will not corrupt good manners. If the fruit that a man brings forth be corrupt, if a man's devotion tend to debauch the mind and conversation, if a man's conversation be vicious, if he be a drunkard or fornicator, if he be a swearer or liar, if he be in any instance unjust or unnatural, his fruit is corrupt, and you may be sure that he is not a good tree. On the other hand, a corrupt tree doth not bring forth good fruit, though it may bring forth green leaves; for of thorns men do not gather figs, nor of a bramble do they gather grapes. You may, if you please, stick figs upon thorns, and hang a bunch of grapes upon a bramble, but they neither are, nor can be, the natural product of the trees; so neither can you expect any good conduct from those who have justly a bad character. If the fruit be good, you may conclude that the tree is so; if the conversation be holy, heavenly, and regular, though you cannot infallibly know the heart, yet you may charitably hope that it is upright with God; for every tree is known by its fruit. But the vile person will speak villany ( Isa. xxxii. 6 ), and the experience of the moderns herein agrees with the proverb of the ancients, that wickedness proceedeth from the wicked, 1 Sam. xxiv. 13 .

2. The heart is the treasure, and the words and actions are the expenses or produce from that treasure, v. 45 . This we had, Matt. xii. 34, 35 . The reigning love of God and Christ in the heart denominates a man a good man; and it is a good treasure a man may bring forth that which is good. But where the love of the world and the flesh reign there is an evil treasure in the heart, out of which an evil man is continually bringing forth that which is evil; and by what is brought forth you may know what is in the heart, as you may know what is in the vessel, water or wine, by what is drawn out from it, John ii. 8 . Of the abundance of the heart the mouth speaks; what the mouth ordinarily speaks, speaks with relish and delight, generally agrees with what is innermost and uppermost in the heart: He that speaks of the earth is earthly, John iii. 31 . Not but that a good man may possibly drop a bad word, and a wicked man make use of a good word to serve a bad turn; but, for the most part, the heart is as the words are, vain or serious; it therefore concerns us to get our hearts filled, not only with good, but with abundance of it.

VIII. It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him.

1. It is putting an affront upon him to call him Lord, Lord, as if we were wholly at his command, and had devoted ourselves to his service, if we do not make conscience of conforming to his will and serving the interests of his kingdom. We do but mock Christ, as they that in scorn said, Hail, King of the Jews, if we call him ever so often Lord, Lord, and yet walk in the way of our own hearts and in the sight of our own eyes. Why do we call him Lord, Lord, in prayer (compare Matt. vii. 21, 22 ), if we do not obey his commands? He that turns away his ear from hearing the law, his prayer shall be an abomination.

2. It is putting a cheat upon ourselves if we think that a bare profession of religion will save us, that hearing the sayings of Christ will bring us to heaven, without doing them. This he illustrates by a similitude ( v. 47-49 ), which shows,

(1.) That those only make sure work for their souls and eternity, and take the course that will stand them in stead in a trying time, who do not only come to Christ as his scholars, and hear his sayings but do them, who think, and speak, and act, in every thing according to the established rules of his holy religion. They are like a house built on a rock. These are they that take pains in religion, as they do,—that dig deep, that found their hope upon Christ, who is the Rock of ages (and other foundation can no man lay); these are they who provide for hereafter, who get ready for the worst, who lay up in store a good foundation for the time to come, for the eternity to come, 1 Tim. vi. 19 . They who do thus do well for themselves; for, [1.] They shall keep their integrity, in times of temptation and persecution; when others fall from their own stedfastness, as the seed on the stony ground, they shall stand fast in the Lord. [2.] They shall keep their comfort, and peace, and hope, and joy, in the midst of the greatest distresses. The storms and streams of affliction shall not shock them, for their feet are set upon a rock, a rock higher than they. [3.] Their everlasting welfare is secured. In death and judgment they are safe. Obedient believers are kept by the power of Christ, through faith, unto salvation, and shall never perish.

(2.) That those who rest in a bare hearing of the sayings of Christ, and do not live up to them, are but preparing for a fatal disappointment: He that heareth and doeth not (that knows his duty, but lives in the neglect of it), he is like a man that built a house without a foundation. He pleases himself with hopes that he has no ground for, and his hopes will fail him when he most needs the comfort of them, and when he expects the crowning of them; when the stream beats vehemently upon his house, it is gone, the sand it is built upon is washed away, and immediately it falls, Such is the hope of the hypocrite, though he has gained, when God takes away his soul; it is as the spider's web, and the giving up of the ghost.

27-36. (See on Mt 5:44-48 ; Mt 7:12 ; and Mt 14:12-14 .)

37-38. See on Mt 7:1 , 2 ; but this is much fuller and more graphic.