Friday of the 30th week of Ordinary Time

With the bishops and deacons.[1] By bishops many understand those who were only priests; for the name of priests, at that time, was common to those who were by their ordination priests or bishops, though the order as well as the functions were different. St. John Chrysostom also takes notice, that the name of deacon then signified any minister of Christ. St. Paul also might mean the bishops, or priests and deacons, not only of Philippi, but also of the adjacent places. (Witham)

Cum episcopis et diaconis, Greek: sun episkopois kai diakonois. St. Jerome, St. John Chrysostom, &c. take notice, that though the office of bishop and priest was different, yet both these different orders were sometimes expressed by the word bishop, Greek: episkopos; sometimes by the word priest, Greek: presbuteros. St. Jerome, tom. 4. in Titum. p. 413.: Quia eosdem episcopos illo tempore, quos et presbyteros appellabant, propterea indifferenter de episcopis quasi de presbyteris est locutus. See again, tom. 4, part 2, Epist. ad Oceanum, p. 648. and Ep. ad Evangelium, p. 802. St. John Chrysostom on this place: Tunc nomina erant communia; atque etiam ipse episcopus vocabatur diaconus. (tom. 4. Greek: log. a. p. 5. Ed. Savil.) Tous presbuterous outos ekal[]. Tote gar ekoinonoun tois onomasi, kai diakonos o episkopos elegeto.

For your fellowship. This word is divers times used by St. Paul for a contribution of charitable alms, which it may also signify in this place; though others expound it of their being made partakers of the graces of Christ, by the gospel. (Witham)

In the defence, &c. being then a prisoner, waiting for his trial; and the defence he could make for himself, and the sentence of the judge. (Witham)

That your charity, &c. It is worthy of remark, that St. Paul does not beg that the Philippians may enjoy temporal blessings, but that they may be rewarded with an increase of spiritual favours; (Calmet) and as he remarks in the succeeding verses, that they may be filled with the fruits of justice.

Philippi was a chief city of the western part of Macedonia, prote tes meridos tes Makedonias polis, Acts xvi. 12 . It took its name from Philip, the famous king of Macedon, who repaired and beautified it, and it was afterwards made a Roman colony. Near this place were the Campi Philippici, remarkable for the famous battles between Julius Cæsar and Pompey the Great, and that between Augustus and Antony on one side and Cassius and Brutus on the other. But it is most remarkable among Christians for this epistle, which was written when Paul was a prisoner at Rome, A.D. 62. Paul seems to have had a very particular kindness for the church at Philippi, which he himself had been instrumental in planting; and, though he had the care of all the churches, he had, upon that account, a particular fatherly tender care of this. To those to whom God has employed us to do any good we should look upon ourselves both as encouraged and engaged to study to do more good. He looked upon them as his children, and, having begotten them by the gospel, he was desirous by the same gospel to nourish and nurse them up. I. He was called in an extraordinary manner to preach the gospel at Philippi, Acts xvi. 9 . A vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. He saw God going before him, and was encouraged to use all means for carrying on the good work which was begun among them, and building upon the foundation which was laid. II. At Philippi he suffered hard things; he was scourged, and put into the stocks ( Acts xvi. 23, 24 ); yet he had not the less kindness for the place for the hard usage he met with there. We must never love our friends the less for the ill treatment which our enemies give us. III. The beginnings of that church were very small; Lydia was converted there, and the jailer, and a few more: yet that did not discourage him. If good be not done at first, it may be done afterwards, and the last works may be more abundant. We must not be discouraged by small beginnings. IV. It seems, by many passages in this epistle, that this church at Philippi grew into a flourishing church, and particularly that the brethren were very kind to Paul. He had reaped of their temporal things, and he made a return in spiritual things. He acknowledges the receipt of a present they had sent him ( iv. 18 ), and this when no other church communicated with him as concerning giving and receiving ( v. 15 ); and he gives them a prophet's, an apostle's reward, in this epistle, which is of more value than thousands of gold and silver.

He begins with the inscription and benediction, ver. 1, 2 . He gives thanks for the saints at Philippi, ver. 3-6 . He speaks of his great affection and concern for their spiritual welfare ( ver. 7, 8 ), his prayers for them ( ver. 9-11 ), his care to prevent their offence at his sufferings ( ver. 12-20 ), his readiness to glorify Christ by life or death ( ver. 21-26 ), and then concludes with a double exhortation to strictness and constancy, ver. 27-30 .

1 Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: 2 Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ.

We have here the inscription and benediction. Observe,

I. The persons writing the epistle— Paul and Timotheus. Though Paul was alone divinely inspired, he joins Timothy with himself, to express his own humility, and put honour upon Timothy. Those who are aged, and strong, and eminent, should pay respect to, and support the reputation of, those who are younger, and weaker, and of less note. The servants of Jesus Christ; not only in the common relation of his disciples, but in the peculiar work of the ministry, the high office of an apostle and an evangelist. Observe, The highest honour of the greatest apostle, and most eminent ministers, is to be the servants of Jesus Christ; not the masters of the churches, but the servants of Christ. Observe,

II. The persons to whom it is directed. 1. To all the saints in Christ who are at Philippi. He mentions the church before the ministers, because the ministers are for the church, for their edification and benefit, not the churches for the ministers, for their dignity, dominion, and wealth. Not for that we have dominion over your faith, but are helpers of your joy, 2 Cor. i. 24 . They are not only the servants of Christ, but the servants of the church for his sake. Ourselves your servants for Jesus' sake, 2 Cor. iv. 5 . Observe, The Christians here are called saints; set apart for God, or sanctified by his Spirit, either by visible profession or real holiness. And those who are not really saints on earth will never be saints in heaven. Observe, It is directed to all the saints, one as well as another, even the meanest, the poorest, and those of the least gifts. Christ makes no difference; the rich and the poor meet together in him: and the ministers must not make a difference in their care and tenderness upon these accounts. We must not have the faith of our Lord Jesus Christ with respect of persons, James ii. 1 . Saints in Christ Jesus; saints are accepted only by virtue of their being in Christ Jesus, or as they are Christians. Out of Christ the best saints will appear sinners, and unable to stand before God. 2. It is directed to the ministers, or church-officers— with the bishops and deacons, the bishops or elders, in the first place, whose office it was to teach and rule, and the deacons, or overseers of the poor, who took care of the outward business of the house of God: the place, the furniture, the maintenance of the ministers, and provision for the poor. These were all the offices which were then known in the church, and which were of divine appointment. The apostle, in the direction of his epistle to a Christian church, acknowledges but two orders, which he calls bishops and deacons. And whosoever shall consider that the same characters and titles, the same qualifications, the same acts of office, and the same honour and respect, are every where ascribed throughout the New Testament to those who are called bishops and presbyters (as Dr. Hammond and other learned men allow), will find it difficult to make them a different office or distinct order of ministry in the scripture times.

3 I thank my God upon every remembrance of you, 4 Always in every prayer of mine for you all making request with joy, 5 For your fellowship in the gospel from the first day until now; 6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:

The apostle proceeds after the inscription and benediction to thanksgiving for the saints at Philippi. He tells them what it was he thanked God for, upon their account. Observe here,

I. Paul remembered them: he bore them much in his thoughts; and though they were out of sight, and he was at a distance from them, yet they were not out of his mind: or, Upon every mention of you — epi pase te mneia. As he often thought of them, so he often spoke of them, and delighted to hear them spoken of. The very mention of them was grateful to him: it is a pleasure to hear of the welfare of an absent friend.

II. He remembered them with joy. At Philippi he was maltreated; there he was scourged and put into the stocks, and for the present saw little of the fruit of his labour; and yet he remembers Philippi with joy. He looked upon his sufferings for Christ as his credit, his comfort, his crown, and was pleased at every mention of the place where he suffered. So far was he from being ashamed of them, or loth to hear of the scene of his sufferings, that he remembered it with joy.

III. He remembered them in prayer: Always in every prayer of mine for you all, v. 4 . The best remembrance of our friends is to remember them at the throne of grace. Paul was much in prayer for his friends, for all his friends, for these particularly. It should seem, by this manner of expression, that he mentioned at the throne of grace the several churches he was interested in and concerned for particularly and by name. He had seasons of prayer for the church at Philippi. God gives us leave to be thus free with him, though, for our comfort, he knows whom we mean when we do not name them.

IV. He thanked God upon every joyful remembrance of them. Observe, Thanksgiving must have a part in every prayer; and whatsoever is the matter of our rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. He thanked God, as well as made requests with joy. As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy.

7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. 8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment; 10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; 11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

The INTERNAL EVIDENCE for the authenticity of this Epistle is strong. The style, manner of thought, and doctrine, accord with Paul's. The incidental allusions also establish his authorship. Paley [Horæ Paulinæ, ch. 7] instances the mention of the object of Epaphroditus' journey to Rome, the Philippian contribution to Paul's wants, Epaphroditus' sickness ( Php 1:7 ; 2:25-30; 4:10-18), the fact that Timothy had been long with Paul at Philippi ( Php 1:1 ; 2:19), the reference to his being a prisoner at Rome now for a long time (Php 1:12-14; 2:17-28), his willingness to die (compare Php 1:23 , with 2Co 5:8 ), the reference to the Philippians having seen his maltreatment at Philippi ( Php 1:29 , 30 ; 2:1, 2 ).

The EXTERNAL EVIDENCE is equally decisive: Polycarp [Epistle to the Philippians, 3; 11]; Irenæus [Against Heresies, 4.18.4]; Clement of Alexandria [The Instructor, 1.1, p. 107]; Eusebius [The Epistle of the Churches of Lyons and Vienne, in Ecclesiastical History, 5. 2]; Tertullian [On the Resurrection of the Flesh, 23]; Origen [Against Celsus, 1.3, p. 122]; Cyprian [Testimonies against the Jews, 3.39].

Philippi was the first (that is, the farthest from Rome, and first which met Paul in entering Macedonia) Macedonian city of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek ( Ac 16:12 ) should not be translated "the chief city," as English Version, but as above [Alford]. Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" ( Ac 16:12 ), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was in fact a portion of Rome itself transplanted to the provinces, an offshoot from Rome, and as it were a portrait of the mother city on a small scale [Aulus Gellius, Attic Nights, 16.13]. Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.

Paul, with Silas and Timothy, planted the Gospel there ( Ac 16:12 , &c.), in his second missionary journey, A.D. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia ( Ac 20:1 ); and Ac 20:3 , 6 , expressly mentions his third visit on his return from Greece (Corinth) to Syria by way of Macedonia. His sufferings at Philippi ( Ac 16:19 , &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake ( 1Th 2:2 ). They alone sent supplies for his temporal wants, twice shortly after he had left them ( Php 4:15 , 16 ), and again a third time shortly before writing this Epistle ( Php 4:10 , 18 ; 2Co 11:9 ). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labors, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the riverside. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.

Though the Philippian Church was as yet free from Judaizing influence, yet it needed to be forewarned of that danger which might at any time assail it from without ( Php 3:2 ); even as such evil influences had crept into the Galatian churches. In Php 4:2 , 3 we find a trace of the fact recorded in the history ( Ac 16:13 , 14 ), that female converts were among the first to receive the Gospel at Philippi.

As to the state of the Church, we gather from 2Co 8:1 , 2 that its members were poor, yet most liberal; and from Php 1:28-30 , that they were undergoing persecution. The only blemish referred to in their character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings ( Php 1:27 ; 2: 1-4, 12 , 14 ; 4:2 ).

The OBJECT of the Epistle is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with the others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodias and Syntyche, are mentioned as having erred in this respect ( Php 4:2 , 3 ). The Epistle may be divided into three parts: (1) Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (the first and second chapters). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter. After Tychicus and Onesimus had departed (A.D. 62), carrying the Epistles to the Ephesians, Colossians, and Philemon, Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful "brother, companion in labor, and fellow soldier" ( Php 2:25 ), had brought on himself by the fatigues of the journey a dangerous sickness ( Php 2:26 , 30). But now that he was recovered, he "longed" ( Php 2:26 ) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. (2) Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (Php 3:1-21). (3) Admonitions to individuals, and to the Church in general, thanks for their seasonable aid, and concluding benedictions and salutations ( Php 4:1-23 ).

This Epistle was written from Rome during the imprisonment, the beginning of which is related in Ac 28:16 , 20, 30 , 31 . The reference to "Cæsar's household" ( Php 4:22 ), and to the "palace" ( Php 1:13 , Greek, "Prætorium," probably, the barrack of the Prætorian bodyguard, attached to the palace of Nero) confirms this. It must have been during his first imprisonment at Rome, for the mention of the Prætorium agrees with the fact that it was during his first imprisonment he was in the custody of the Prætorian Prefect, and his situation, described in Php 1:12-14 , agrees with his situation in the first two years of his imprisonment ( Ac 28:30 , 31 ). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1) He, in it, expresses his expectation of the immediate decision of his cause ( Php 2:23 ). ( 2 ) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress ( Php 2:26 ). ( 3 ) It must have been written after the three other Epistles sent from Rome, namely, Colossians, Ephesians, and Philemon; for Luke is no longer with him ( Php 2:20 ); otherwise he would have been specified as saluting them, having formerly labored among them, whereas he is mentioned as with him, Col 4:14 ; Phm 24. Again, in Ep 6:19 , 20 , his freedom to preach is implied: but in Php 1:13-18 , his bondage is dwelt on, and it is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Phm 22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4) A considerable time had elapsed since the beginning of his imprisonment, for "his bonds" to have become so widely known, and to have produced such good effects for the Gospel ( Php 1:13 ). ( 5 ) There is evidently an increase in the rigor of his imprisonment implied now, as compared with the early stage of it, as described in Ac 28:1-31 ; compare Php 1:29 , 30 ; 2:27. History furnishes a probable clue to account for this increase of vigor. In the second year of Paul's imprisonment (A.D. 62), Burrus, the Prætorian Prefect, to whose custody he had been committed ( Ac 28:16 , "the captain of the guard"), died; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octavia, to be murdered, and gloated over the head of her victim), exalted Tigellinus, the chief promoter of the marriage, a monster of wickedness, to the Prætorian Prefecture. It was then he seems to have been removed from his own house into the Prætorium, or barrack of the Prætorian guards, attached to the palace, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his trial ( Php 2:17 ; 3:11 ). Some of the Prætorian guards who had the custody of him before, would then naturally make known his "bonds," in accordance with Php 1:13 ; from the smaller Prætorian bodyguard at the palace the report would spread to the general permanent Prætorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, February, 61; the "two whole years ( Ac 20:30 ) in his own hired house" ended February, 63, so that the date of this Epistle, written shortly after, evidently while the danger was imminent, would be about spring or summer, 63. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favorite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.

The STYLE is abrupt and discontinuous, his fervor of affection leading him to pass rapidly from one theme to another ( Php 2:18 , 19-24, 25-30; 3:1 , 2, 3, 4-14, 15). In no Epistle does he use so warm expressions of love. In Php 4:1 he seems at a loss for words sufficient to express all the extent and ardor of his affection for the Philippians: "My brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in Php 1:1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church.

1. Timotheus-- mentioned as being well known to the Philippians ( Ac 16:3 , 10-12 ), and now present with Paul. Not that Timothy had any share in writing the Epistle; for Paul presently uses the first person singular, "I," not "we" ( Php 1:3 ). The mention of his name implies merely that Timothy joined in affectionate remembrances to them.

servants of Jesus Christ-- The oldest manuscripts read the order, "Christ Jesus." Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his apostolic authority. He writes rather in a tone of affectionate familiarity.

all-- so Php 1:4 , 7, 8 , 25 ; Php 2:17 , 26. It implies comprehensive affection which desired not to forget any one among them "all."

bishops-- synonymous with "presbyters" in the apostolical churches; as appears from the same persons being called "elders of the Church" at Ephesus ( Ac 20:17 ), and "overseers" ( Ac 20:28 ), Greek, "bishops." And Tit 1:5 , compare with Php 1:7 . This is the earliest letter of Paul where bishops and deacons are mentioned, and the only one where they are separately addressed in the salutation. This accords with the probable course of events, deduced alike from the letters and history. While the apostles were constantly visiting the churches in person or by messengers, regular pastors would be less needed; but when some were removed by various causes, provision for the permanent order of the churches would be needed. Hence the three pastoral letters, subsequent to this Epistle, give instruction as to the due appointment of bishops and deacons. It agrees with this new want of the Church, when other apostles were dead or far away, and Paul long in prison, that bishops and deacons should be prominent for the first time in the opening salutation. The Spirit thus intimated that the churches were to look up to their own pastors, now that the miraculous gifts were passing into God's ordinary providence, and the presence of the inspired apostles, the dispensers of those gifts, was to be withdrawn [Paley, "Horæ Paulinæ]. "Presbyter," implied the rank; "bishop," the duties of the office [Neander]. Naturally, when the apostles who had the chief supervision were no more, one among the presbyters presided and received the name "bishop," in the more restricted and modern sense; just as in the Jewish synagogue one of the elders presided as "ruler of the synagogue." Observe, the apostle addresses the Church (that is, the congregation) more directly than its presiding ministers ( Col 4:17 ; 1Th 5:12 ; He 13:24 ; Re 1:4 , 11 ). The bishops managed more the internal, the deacons the external, affairs of the Church. The plural number shows there was more than one bishop or presbyter, and more than one deacon in the Church at Philippi.

2. Grace ... peace-- The very form of this salutation implies the union of Jew, Greek, and Roman. The Greek salutation was "joy" (chairein), akin to the Greek for "grace" (charis). The Roman was "health," the intermediate term between grace and peace. The Hebrew was "peace," including both temporal and spiritual prosperity. Grace must come first if we are to have true peace.

from ... from-- Omit the second "from": as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected.

3. Translate, "In all my remembrance of you."

4. making request-- Translate, "making my request."

for you all-- The frequent repetition in this Epistle of "all" with "you," marks that Paul desires to declare his love for all alike, and will not recognize any divisions among them.

with joy-- the characteristic feature in this Epistle, as love is in that to the Ephesians (compare Php 1:18 ; Php 2:2 , 19, 28; 3:1 ; 4:1 , 4 ). Love and joy are the two first-fruits of the Spirit. Joy gives especial animation to prayers. It marked his high opinion of them, that there was almost everything in them to give him joy, and almost nothing to give him pain.

5. Ground of his "thanking God" ( Php 1:3 ): "For your (continued) fellowship (that is, real spiritual participation) in (literally, 'in regard to') the Gospel from the first day (of your becoming partakers in it) until now." Believers have the fellowship of the Son of God ( 1Co 1:9 ) and of the Father ( 1Jo 1:3 ) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" ( 2Co 13:14 ), and exercise that fellowship by acts of communion, not only the communion of the Lord's Supper, but holy liberality to brethren and ministers ( Php 4:10 , 15 , "communicated ... concerning giving"; 2Co 9:13 ; Ga 6:6 ; He 13:16 , "To communicate forget not").

6. confident-- This confidence nerves prayers and thanksgivings ( Php 1:3 , 4 ).

this very thing-- the very thing which he prays for ( Php 1:4 ) is the matter of his believing confidence ( Mr 11:24 ; 1Jo 5:14 , 15 ). Hence the result is sure.

he which hath begun-- God ( Php 2:13 ).

a good work-- Any work that God begins, He will surely finish ( 1Sa 3:12 ). Not even men begin a work at random. Much more the fact of His beginning the work is a pledge of its completion ( Is 26:12 ). So as to the particular work here meant, the perfecting of their fellowship in the Gospel ( Php 1:5 ; Psa 37:24 ; 89:33 ; 138:8 ; Joh 10:28 , 29 ; Ro 8:29 , 35-39 ; 11:1 , 2 He 6:17-19 ; Jas 1:17 ; Jude 24). As God cast not off Israel for ever, though chastening them for a time, so He will not cast off the spiritual Israel ( De 33:3 ; Is 27:3 ; 1Pe 1:5 ).

perform it until-- "perfect it up to" [Alford, Ellicott, and others].

the day of ... Christ-- ( Php 1:10 ). The Lord's coming, designed by God in every age of the Church to be regarded as near, is to be the goal set before believers' minds rather than their own death.

7. meet-- Greek, "just."

to think this-- to have the prayerful confidence I expressed ( Php 1:4-6 ).

of you-- literally, "in behalf of you." Paul's confident prayer in their behalf was that God would perfect His own good work of grace in them.

because, &c.-- Punctuate and translate, "Because I have you in my heart (so Php 1:8 ; otherwise the Greek and the words immediately following in the verse, favor the Margin, 'Ye have me in your heart ... being partakers of my grace') (both, in my bonds, and in my defense and confirmation of the Gospel), you (I say) all being fellow partakers of my grace." This last clause thus assigns the reason why he has them in his heart (that is, cherished in his love, 2Co 3:2 ; 7:3 ), even in his bonds, and in his defense and confirmation of the Gospel (such as he was constantly making in private, Ac 28:17-23 ; his self-defense and confirmation of the Gospel being necessarily conjoined, as the Greek implies; compare Php 1:17 ), namely, "inasmuch as ye are fellow partakers of my grace": inasmuch as ye share with me in "the fellowship of the Gospel" ( Php 1:5 ), and have manifested this, both by suffering as I do for the Gospel's sake ( Php 1:28-30 ), and by imparting to me of your substance ( Php 4:15 ). It is natural and right for me thus confidently to pray in your behalf. (Ellicott, and others translate, "To be thus minded for you all"), because of my having you in my warmest remembrances even in my bonds, since you are sharers with me in the Gospel grace. Bonds do not bind love.

8. Confirmation of Php 1:7 .

record-- that is, witness.

in the bowels of Jesus Christ-- "Christ Jesus" is the order in the oldest manuscripts. My yearning love (so the Greek implies) to you is not merely from natural affection, but from devotedness to Christ Jesus. "Not Paul, but Jesus Christ lives in Paul; wherefore Paul is not moved in the bowels (that is, the tender love, Jr 31:20 ) of Paul, but of Jesus Christ" [Bengel]. All real spiritual love is but a portion of Christ's love which yearns in all who are united to Him [Alford].

9. The subject of his prayer for them ( Php 1:4 ).

your love-- to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ought ( Php 2:2 ; 4:2 ).

knowledge-- of doctrinal and practical truth.

judgment-- rather, "perception"; "perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. "Knowledge" and "perception" guard love from being ill-judged.

10. Literally, "With a view to your proving (and so approving and embracing) the things that excel" ( Ro 2:18 ); not merely things not bad, but the things best among those that are good; the things of more advanced excellence. Ask as to things, not merely, Is there no harm, but is there any good, and which is the best?

sincere-- from a Greek root. Examined in the sunlight and found pure.

without offence-- not stumbling; running the Christian race without falling through any stumbling-block, that is, temptation, in your way.

till-- rather, "unto," "against"; so that when the day of Christ comes, ye may be found pure and without offense.

11. The oldest manuscripts read the singular, "fruit." So Ga 5:22 (see on Ga 5:22 ); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruit of the Spirit" ( Ep 5:9 ) Jas 3:18 , "the fruit of righteousness" ( He 12:11 ); Ro 6:22 , "fruit unto holiness."

which are-- "which is by (Greek, 'through') Jesus Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are grafted into Christ, who, by His living root, makes us fruit-bearing branches" [Calvin].

1. The days have come for us to sing Allelujah. ...Now these days come only to pass away, and pass away to come, again, and typify the day which does not come and pass away, because it is neither preceded by yesterday to cause it to come, nor pressed upon by the morrow to cause it to pass....For as these days succeed in regular season, with a joyful cheerfulness, the past days of Lent, whereby the misery of this life before the Resurrection of the Lord's body is signified; so that day which after the Resurrection shall be given to the full body of the Lord, that is, to the holy Church, when all the troubles and sorrows of this life have been shut out, shall succeed with perpetual bliss. But this life demandeth from us self-restraint, that although groaning and weighed down with our toil and struggles, and desiring to be clothed upon with our house which is from heaven, we may refrain from secular pleasures: and this is signified by the number of forty, which was the period of the fasts of Moses, and Elias, and our Lord Himself....But by the number fifty after our Lord's resurrection, during which season we sing Allelujah, not the term and passing away of a certain season is signified, but that blessed eternity; because the denary added to forty signifieth the reward paid to the faithful who toil in this life, which our Father hath prepared an equal share of for the first and for the last. Let us therefore hear the heart of the people of God full of divine praises. He representeth in this Psalm some one exulting in happy joyfulness, he prefigureth the people whose hearts are overflowing with the love of God, that is, the body of Christ, freed from all evil.

2. "I will make confession unto Thee, O Lord," he saith, "with my whole heart"

(ver. 1). Confession is not always confession of sins, but the praise of God is poured forth in the devotion of confession. The former mourneth, the latter rejoiceth: the former showeth the wound to the physician, the latter giveth thanks for health. The latter confession signifieth some one, not merely freed from every evil, but even separate from all the ill-disposed. And for this reason let us consider the place where he confesseth unto the Lord with all his heart. "In the counsel," he saith, "of the upright, and in the congregation:" I suppose, of those who shall "sit upon the twelve thrones, judging the twelve tribes of Israel." For there will be no longer an unjust man among them, the thefts of no Judas are allowed, no Simon Magus is baptized, wishing to buy the Spirit, whilst he designeth to sell it; no coppersmith like Alexander doth many evil deeds, no man covered with sheep's clothing creepeth in with feigned fraternity; such as those among whom the Church must now groan, and such as she must then shut out, when all the righteous shall be gathered together.

"These are the great works of the Lord, sought out unto all His wills"

(ver. 2): through which mercy forsaketh none who confesseth, no man's wickedness is unpunished. ...Let man choose for himself what he listeth: the works of the Lord are not so constituted, that the creature, having free discretion allowed him, should transcend the will of the Creator, even though he act contrary to His will. God willeth not that thou shouldest sin; for He forbiddeth it: yet if thou hast sinned, imagine not that the man hath done what he willed, and that hath happened to God which He willed not. For as He would that man would not sin, so would He spare the sinner, that he may return and live; He so willeth finally to punish him who persisteth in his sin, that the rebellious cannot escape the power of justice. Thus whatever choice thou hast made, the Almighty will not be at a loss to fulfil His will concerning thee.

3. "Confession and glorious deeds are His work"

(ver. 3). What is a more glorious deed than to justify the ungodly? But perhaps the work of man preventeth that glorious work of God, so that when he hath confessed his sins, he deserveth to be justified....This is the glorious work of the Lord: for he loveth most, to whom most is forgiven. This is the glorious work of the Lord: for "where sin abounded, there did grace much more abound." But perhaps a man would deserve justification from works. "Not," saith he, "of works, lest any man boast. For we are His workmanship, created in Christ Jesus unto good works." For a man worketh not righteousness save he be justified: but by "believing on Him that justifieth the ungodly," he beginneth with faith; that good may not by preceding show what he hath deserved, but by following what he hath received....

4. "He hath made His wonderful works to be remembered"

(ver. 4): by abasing this man, exalting that. Reserving unusual miracles for a fit season, that thus human weakness, intent upon novelty, may remember them, although His daily miracles be greater. He created so many trees throughout the whole earth, and no one wondereth: He dried up one with a word, and the hearts of mortals were thunderstruck. For that miracle, which hath not through its frequency become common, will cling most firmly to the heart. But of what use were the miracles, save that He might be feared? What too would fear profit, unless "the gracious and merciful Lord" gave "meat unto them that fear Him"?

(ver. 5); meat that doth not spoil, "bread that cometh down from heaven," which He gave to no deservings of ours. For "Christ died for the ungodly." No one then would give such food, save a gracious and merciful Lord. But if He gave so much to this life, if the sinner who was to be justified received the Word made flesh; what shall he receive when glorified in a future world? For, "He shall ever be mindful of His covenant." Nor hath He who hath given a pledge, given the whole.

5. "He shall show His people the power of His works"

(ver. 6). Let not the holy Israelites, who have left all their possessions and have followed Him, be saddened; let them not be sorrowful and say, "Who then can be saved?" For "it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." For "with men these things are impossible, but with God all things are possible." "That He may give them the heritage of the heathen." For they went to the heathen, and enjoined the rich of this world "not to be high-minded, nor to trust in uncertain riches, but in the living God," to whom that is easy which is difficult for men. For thus many were called, thus the heritage of the heathen has been occupied, thus it hath happened, that even many who have not abandoned all their possessions in this life in order to follow Him, have despised even life itself for the sake of confessing His Name; and like camels humbling themselves to bear the burden of troubles, have entered as it were through a needle's eye, through the piercing straits of suffering. He hath wrought these effects, unto whom all things are possible.

6. "The works of His hands are verity and judgment"

Alleluia. This psalm consists of praise, and is alphabetical, (Berthier) the sixteen first letters being found at the head of each hemistic, to ver. 8; and in the 9th and 10th, we find the six last Hebrew letters, which is also the case in the following psalm. (Haydock) --- In some Latin copies, we also find the same title in both, as they may relate to the captives. (Calmet) --- The Church thanks God for the institution of the Eucharist, &c. (St. Augustine) (Eusebius) --- Praise. Literally, "confess to." (Haydock) --- Congregation. Where there are few or many together, (Calmet) in private for my own sake, and in public for edification. (Worthington)

Sought out. Exquisite, or designed for our benefit. He saw that all was good, (Genesis i. 31.) though He could have made them better. (Calmet)

Is praise. Or worthy of praise, and magnificent. (Worthington)

Remembrance. He has delivered us from captivity, as he did our ancestors from the Egyptians bondage, Isaias lxiii. 11. (Calmet)

Food. Manna in the desert, and what is necessary for us who were in distress in Babylon, Psalm cvi. 5. In the spiritual sense, (Calmet) He has given us Jesus Christ, (St. Augustine) or the holy Eucharist. (Worthington) --- St. Chrysostom understands the word of God, (Calmet) which profits those only who fear the Lord, (Berthier) and serve him with love. (Haydock) --- Covenant. God has not acted contrary to the covenant with Abraham, in proposing the gospel, which was all along foretold, as St. Paul shews. (Berthier) --- He will for ever protect his Church, and shew forth the powerful operation of his death, and all his mysteries. (Worthington)

1 Praise ye the Lord . I will praise the Lord with my whole heart, in the assembly of the upright, and in the congregation. 2 The works of the Lord are great, sought out of all them that have pleasure therein. 3 His work is honourable and glorious: and his righteousness endureth for ever. 4 He hath made his wonderful works to be remembered: the Lord is gracious and full of compassion. 5 He hath given meat unto them that fear him: he will ever be mindful of his covenant.

The title of the psalm being Hallelujah, the psalmist (as every author ought to have) has an eye to his title, and keeps to his text.

I. He resolves to praise God himself, v. 1 . What duty we call others to we must oblige and excite ourselves to; nay, whatever others do, whether they will praise God or no, we and our houses must determine to do it, we and our hearts; for such is the psalmist's resolution here: I will praise the Lord with my whole heart. My heart, my whole heart, being devoted to his honour, shall be employed in this work; and this in the assembly, or secret, of the upright, in the cabinet-council, and in the congregation of Israelites. Note, We must praise God both in private and in public, in less and greater assemblies, in our own families and in the courts of the Lord's house; but in both it is most comfortable to do it in concert with the upright, who will heartily join in it. Private meetings for devotion should be kept up as well as more public and promiscuous assemblies.

6 He hath showed his people the power of his works, that he may give them the heritage of the heathen. 7 The works of his hands are verity and judgment; all his commandments are sure. 8 They stand fast for ever and ever, and are done in truth and uprightness. 9 He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name. 10 The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.

We are here taught to give glory to God,

I. For the great things he has done for his people, for his people Israel, of old and of late: He has shown his people the power of his works ( v. 6 ), in what he has wrought for them; many a time he has given proofs of his omnipotence, and shown them what he can do, and that there is nothing too hard for him to do. Two things are specified to show the power of his works: —1. The possession God gave to Israel in the land of Canaan, that he might give them, or in giving them, the heritage of the heathen. This he did in Joshua's time, when the seven nations were subdued, and in David's time, when the neighbouring nations were many of them brought into subjection to Israel and became tributaries to David. Herein God showed his sovereignty, in disposing of kingdoms as he pleases, and his might, in making good his disposals. If God will make the heritage of the heathen to be the heritage of Israel, who can either arraign his counsel or stay his hand? 2. The many deliverances which he wrought for his people when by their iniquities they had sold themselves into the hand of their enemies ( v. 9 ): He sent redemption unto his people, not only out of Egypt at first, but often afterwards; and these redemptions were typical of the great redemption which in the fulness of time was to be wrought out by the Lord Jesus, that redemption in Jerusalem which so many waited for.

II. For the stability both of his word and of his works, which assure us of the great things he will do for them. 1. What God has done shall never be undone. He will not undo it himself, and men and devils cannot ( v. 7 ): The works of his hand are verity and judgment ( v. 8 ), that is, they are done in truth and uprightness; all he does is consonant to the eternal rules and reasons of equity, all according to the counsel of his wisdom and the purpose of his will, all well done and therefore there is nothing to be altered or amended, but his works are firm and unchangeable. Upon the beginning of his works we may depend for the perfecting of them; work that is done properly will last, will neither go to decay nor sink under the stress that is laid upon it. 2. What God has said shall never be unsaid: All his commandments are sure, all straight and therefore all steady. His purposes, the rule of his actions, shall all have their accomplishment: Has he spoken, and will he not make it good? No doubt he will; whether he commands light or darkness, it is done as he commands. His precepts, the rule of our actions, are unquestionably just and good, and therefore unchangeable and not to be repealed; his promises and threatenings are all sure, and will be made good; nor shall the unbelief of man make either the one or the other of no effect. They are established, and therefore they stand fast for ever and ever, and the scripture cannot be broken. The wise God is never put upon new counsels, nor obliged to take new measures, either in his laws or in his providences. All is said, as all is done, in truth and uprightness, and therefore it is immutable. Men's folly and falsehood make them unstable in all their ways, but infinite wisdom and truth for ever exclude retraction and revocation: He has commanded his covenant for ever. God's covenant is commanded, for he has made it as one that has an incontestable authority to prescribe both what we must do and what we must expect, and an unquestionable ability to perform both what he has promised in the blessings of the covenant and what he has threatened in the curses of it, Ps. cv. 8 .

III. For the setting up and establishing of religion among men. Because holy and reverend is his name, and the fear of him is the beginning of wisdom, therefore his praise endureth for ever, that is, he is to be everlastingly praised. 1. Because the discoveries of religion tend so much to his honour. Review what he has made known of himself in his word and in his works, and you will see, and say, that God is great and greatly to be feared; for his name is holy, his infinite purity and rectitude appear in all that whereby he has made himself known, and because it is holy therefore it is reverend, and to be thought of and mentioned with a holy awe. Note, What is holy is reverend; the angels have an eye to God's holiness when they cover their faces before him, and nothing is more man's honour than his sanctification. It is in his holy places that God appears most terrible, Ps. lxviii. 35 ; Lev. x. 3 . 2. Because the dictates of religion tend so much to man's happiness. We have reason to praise God that the matter is so well contrived that our reverence of him and obedience to him are as much our interest as they are our duty. (1.) Our reverence of him is so: The fear of the Lord is the beginning of wisdom. It is not only reasonable that we should fear God, because his name is reverend and his nature is holy, but it is advantageous to us. It is wisdom; it will direct us to speak and act as becomes us, in a consistency with ourselves, and for our own benefit. It is the head of wisdom, that is (as we read it), it is the beginning of wisdom. Men can never begin to be wise till they begin to fear God; all true wisdom takes its rise from true religion, and has its foundation in it. Or, as some understand it, it is the chief wisdom, and the most excellent, the first in dignity. It is the principal wisdom, and the principal of wisdom, to worship God and give honour to him as our Father and Master. Those manage well who always act under the government of his holy fear. (2.) Our obedience to him is so: A good understanding have all those that do his commandments. Where the fear of the Lord rules in the heart there will be a constant conscientious care to keep his commandments, not to talk of them, but to do them; and such have a good understanding, that is, [1.] They are well understood; their obedience is graciously accepted as a plain indication of their mind that they do indeed fear God. Compare Prov. iii. 4 , So shalt thou find favour and good understanding. God and man will look upon those as meaning well, and approve of them, who make conscience of their duty, though they have their mistakes. What is honestly intended shall be well taken. [2.] They understand well. First, It is a sign that they do understand well. The most obedient are accepted as the most intelligent; those understand themselves and their interest best that make God's law their rule and are in every thing ruled by it. A great understanding those have that know God's commandments and can discourse learnedly of them, but a good understanding have those that do them and walk according to them. Secondly, It is the way to understand better: A good understanding are they to all that do them; the fear of the Lord and the laws of that give men a good understanding, and are able to make them wise unto salvation. If any man will do his will, he shall know more and more clearly of the doctrine of Christ, John vii. 17 . Good success have all those that do them (so the margin), according to what was promised to Joshua if he would observe to do according to the law. Josh. i. 8 , Then thou shalt make thy way prosperous and shalt have good success. We have reason to praise God, to praise him for ever, for putting man into such a fair way to happiness. Some apply the last words rather to the good man who fears the Lord than to the good God: His praise endures for ever. It is not of men perhaps, but it is of God ( Rom. ii. 29 ), and that praise which is of God endures for ever when the praise of men is withered and gone.

1. Praise ye the Lord-- or, Hallelujah ( Psa 104:35 ). This seems to serve as a title to those of the later Psalms, which, like this, set forth God's gracious government and its blessed fruits. This praise claims the

whole heart-- ( Psa 86:12 ), and is rendered publicly.

upright-- a title of the true Israel ( Psa 32:11 ).

2. His works, that is, of providence and grace are

sought-- or, carefully studied, by all desiring to know them.

3-4. honourable and glorious-- literally, "honor and majesty," which illustrate His glorious perfections.

righteousness-- ( Psa 7:17 ; 31:1 ), which He has made memorable by wonders of love and mercy, in supplying the wants of His people according to covenant engagements.

6-8. His power was shown especially in giving them the promised land, and His faithfulness and justice thus displayed are, like His precepts, reliable and of permanent obligation.

And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.2. And, behold, there was a certain man before him which had the dropsy.3. And Jesus answering spoke to the Lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?4. And they held their peace. And he took him, and healed him, and let him go;5. And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?6. And they could not answer him again to these things.

Although our Lord knew the malice of the Pharisees, yet He became their guest, that He might benefit by His words and miracles those who were present. Whence it follows, And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him; to see whether He would despise the observance of the law, or do any thing that was forbidden on the sabbath day. When then the man with the dropsy came into the midst of them, He rebukes by a question the insolence of the Pharisees, who wished to detect Him; as it is said, And, behold, there was a certain man before him which had the dropsy. And Jesus answering, etc.

When it is said that Jesus answered, there is a reference to the words which went before, And they watched him. For the Lord knew the thoughts of men.

But by His question He exposes their folly. For while God blessed the sabbath, they forbade to do good on the sabbath; but the day which does not admit the works of the good is accursed.

But the, who were asked, are rightly silent, for they perceived that whatever they said, would be against themselves. For if it is lawful to heal on the sabbath day, wily did they watch the Savior whether He would heal? If it is not lawful, why do they take care of their cattle on the sabbath? Hence it follows, But they held their peace.

Disregarding then the snares of the Jews, He cures the dropsical, who from fear of the Pharisees did not ask to be healed on account of the sabbath, but only stood up, that when Jesus beheld him, He might have compassion on him and heal him. And the Lord knowing this, asked not whether he wished to be made whole, but forthwith healed him. Whence it follows; And he took him, and healed him, and let him go. Wherein our Lord took no thought not to offend the Pharisees, but only that He might benefit him who needed healing. For it becomes us, when a great good is the result, not to care if fools take offense.

But seeing the Pharisees awkwardly silent, Christ baffles their determined impudence by some important considerations. As it follows; And he answered and said to them, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day?

As though He said, If the law forbids to have mercy on the sabbath-day, have no care of your son when in danger on the sabbath-day. But why speak I of a son, when you do not even neglect an ox if you see it in danger?

By these words He so refutes His watchers, the Pharisees, as to condemn them also of covetousness, who in the deliverance of animals consult their own desire of wealth. How much more then ought Christ to deliver a man, who is much better than cattle!

By a suitable example then He settles the question, strewing that they violate the sabbath by a work of covetousness, who contend that he does so by, a work of charity. Hence it follows, And they could not answer him again to these things. Mystically, the dropsical man is compared to him who is weighed down by an overflowing stream of carnal pleasures. For the disease of dropsy derives the name of a watery humor.

Or we rightly compare the dropsical man to a covetous rich man. For as the former, the more he increases in unnatural moisture the greater his thirst; so also the other, the more abundant his riches, which he does not employ well, the more ardently he desires them.

GREG Rightly then is the dropsical man healed in the Pharisees’ presence, for by the bodily infirmity of the one, is expressed the mental disease of the other.

In this example also He well refers to the ox and the ass; so as to represent either the wise and the foolish, or both nations; that is, the Jew oppressed by the burden of the law, the Gentile not subject to reason. For the Lord rescues from the pit of concupiscence all who are sunk therein.

This was the Hebrew expression for taking a meal; their frugality probably suggested this method of expression, bread being the principal part of their repast. (Calmet) --- What a contrast here between the actions of the Pharisees and those of our Saviour! They watched all his actions, in order to have an opportunity of accusing him, and of putting him to death; whilst he, on the contrary, seeks after nothing but the salvation of his enemies' souls. (Tirinus)

Our divine Saviour, regardless of the wicked designs which these Pharisees meditated to destroy him, cures the sick man, who did not dare to ask the favour of him, for fear of the Pharisees. He could only persuade himself to stand in his presence, hoping that Christ would at length cast a compassionate look upon him: who being well pleased with him, did not demand of him if he wished to be cured, but without demur proceeded to work this stupendous miracle in his behalf. (St. Cyril) --- In which Christ did not so much consider whether the action would give scandal to the Pharisees, as whether it would afford the sick man comfort; intimating, that we ought ever to disregard the raillery of the fools, and the scandal which men of this world may take at our actions, as often as they are for the honour of God, and the good of our neighbour. (Theophylactus)

Is it lawful? Jesus knew their thoughts, and that they would blame him as a sabbath-breaker: yet he healed the man, and confounded them by the example and common practice of pulling an ass out of a pit on the sabbath-day. (Witham)

By this example Christ convicts his adversaries, as guilty of sordid avarice, since, in delivering beasts from the danger of perishing on the sabbath-day, they consult only their own advantage, whilst he was only employed in an act of charity towards his neighbour; an action they seemed so warmly to condemn. (Ven. Bede)

CHAPTER 14

Ver. 1.And it came to pass that He went into the house of one of the chief Pharisees. "To do them service," says Titus, "Christ makes Himself their friend, and, as it were, one of their household," for "although He knew the malice of the Pharisees, yet He became their guest that He might benefit by His words and miracles those who were present, and teach them the lawfulness of healing on the Sabbath, and the respective duties of entertainers and guests."

Ver. 2.And behold there was a certain man before Him which had the dropsy. This man seems to have been a friend of the Pharisee, who perhaps had invited Jesus in order that He might heal him. Certainly, as S. Cyril and Euthymius say, the suiterer presented himself of his own accord to Jesus, silently pleading that he might be restored to health. But the Pharisees sought His presence for another purpose, in order that they might see whether Christ would heal him on the Sabbath day, and thus show that He was not in truth a prophet sent by that God who had sanctified the rigid observance of the seventh day.

Ver. 3.And Jesus answering spake unto the lawyers and Pharisees. Answering their thoughts and not their inquiry, for they had asked no question, but thought in their hearts that Christ would be acting unlawfully if He healed on the Sabbath day.

Ver. 4.And He had took him, and touched him, and ley him go (ε̉πιλαβόμενος, "when he had ouched him." apprehensum, Vulg.) He heals by His touch the dropsical man who, from fear of the Pharisees, did not ask to be healed on account of the Sabbath, but only stood up, that when Jesus beheld him He might have compassion on him and heal him. S. Cyril.

Mystically. S. Gregory (lib. xiv. Moral.) observes: "The sick of the dropsy is healed in the Pharisee's presence, for by the bodily infirmity of the one is expressed the mental disease, i.e. the avarice and covetousness, of the other." "For," says Bede, "the dropsical man represents one who is weighed down by an overflowing stream of carnal pleasures." S. Augustine adds, "We, lightly compare one sick of the dropsy to a covetous rich man, who, the more he abounds in riches, the more ardently desires them. Avarice and covetousness, then, are very similar to the dropsy, and as this dire disease is best remedied by abstaining from drinking, so the remedy for unlawful desire is mortification, abstinence, and continence, all of which wither and drive out virtuous habits."

Ver. 5.And He answered them, saying, Which of you, &c. "If," says Bede, "ye hasten on the Sabbath to pull an ox or an ass out of the pit into which he has fallen, consulting not the good of the animal, but your own avarice, how much more ought I to deliver a man who is much better than a beast?" He adds also, "they were not to violate the Sabbath by a work of covetousness, who were arguing that He did so by a work of charity." And again, in a mystical sense, the ox and the ass represent the wise and the foolish, or the Jew oppressed by the burden of the Law and the Gentile not subject to reason. For the Lord rescues from the pit of concupiscence all who are sunk therein."

S. Augustine also (Lib. ii., Quæst. Evang.) says, "He has aptly compared the dropsical man to an animal which has fallen into a ditch (for he is troubled by water), as He compared that woman whom He loosed, to a beast which is let loose to be led to water."

Ver. 6.And they could not answer Him again to these things. Because they were convinced by the truth of His reasoning. Yet privately they murmured amongst themselves, and afterwards openly clamoured amongst the people. "This man is not of God, because he keepeth not the Sabbath day," S. Joh_9:16. Although Jesus knew this, He healed the man, and permitted their malice and obstinacy to gather force, so that the cross ordained for Him by God might be prepared for the salvation of men. "Caring nought," says Theophylact, "for the offence given to the Pharisees" For when a great good is the result, we must not care if the foolish are offended.

1 And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him. 2 And, behold, there was a certain man before him which had the dropsy. 3 And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day? 4 And they held their peace. And he took him, and healed him, and let him go; 5 And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? 6 And they could not answer him again to these things.

In this passage of story we find,

I. That the Son of man came eating and drinking, conversing familiarly with all sorts of people; not declining the society of publicans, though they were of ill fame, nor of Pharisees, though they bore him ill will, but accepting the friendly invitations both of the one and the other, that, if possible, he might do good to both. Here he went into the house of one of the chief Pharisees, a ruler, it may be, and a magistrate in his country, to eat bread on the sabbath day, v. 1 . See how favourable God is to us, that he allows us time, even on his own day, for bodily refreshments; and how careful we should be not to abuse that liberty, or turn it into licentiousness. Christ went only to eat bread, to take such refreshment as was necessary on the sabbath day. Our sabbath meals must, with a particular care, be guarded against all manner of excess. On sabbath days we must do as Moses and Jethro did, eat bread before God ( Exod. xviii. 12 ), and, as is said of the primitive Christians, on the Lord's day, must eat and drink as those that must pray again before we go to rest, that we may not be unfit for that.

II. That he went about doing good. Wherever he came he sought opportunities to do good, and not only improved those that fell in his way. Here was a certain man before him who had the dropsy, v. 2 . We do not find that he offered himself, or that his friends offered him to be Christ's patient, but Christ prevented him with the blessings of his goodness, and before he called he answered him. Note, It is a happy thing to be where Christ is, to be present before him, though we be not presented to him. This man had the dropsy, it is probable, in a high degree, and appeared much swoln with it; probably he was some relation of the Pharisee's, that now lodged in his house, which is more likely than that he should be an invited guest at the table.

III. That he endured the contradiction of sinners against himself: They watched him, v. 1 . The Pharisee that invited him, it should seem, did it with a design to pick some quarrel with him; if it were so, Christ knew it, and yet went, for he knew himself a match for the most subtle of them, and knew how to order his steps with an eye to his observers. Those that are watched had need to be wary. It is, as Dr. Hammond observes, contrary to all laws of hospitality to seek advantage against one that you invited to be your guest, for such a one you have taken under your protection. These lawyers and Pharisees, like the fowler that lies in wait to ensnare the birds, held their peace, and acted very silently. When Christ asked them whether they thought it lawful to heal on the sabbath day (and herein he is said to answer them, for it was an answer to their thoughts, and thoughts are words to Jesus Christ), they would say neither yea nor nay, for their design was to inform against him, not to be informed by him. They would not say it was lawful to heal, for then they would preclude themselves from imputing it to him as a crime; and yet the thing was so plain and self-evident that they could not for shame say it was not lawful. Note, Good men have often been persecuted for doing that which even their persecutors, if they would but give their consciences leave to speak out, could not but own to be lawful and good. Many a good work Christ did, for which they cast stones at him and his name.

IV. That Christ would not be hindered from doing good by the opposition and contradiction of sinners. He took him, and healed him, and let him go, v. 4 . Perhaps he took him aside into another room, and healed him there, because he would neither proclaim himself, such was his humility, nor provoke his adversaries, such was his wisdom, his meekness of wisdom. Note, Though we must not be driven off from our duty by the malice of our enemies, yet we should order the circumstances of it so as to make it the least offensive. Or, He took him, that is, he laid hands on him, to cure him; epilabomenos , complexus—he embraced him, took him in his arms, big and unwieldy as he was (for so dropsical people generally are), and reduced him to shape. The cure of a dropsy, as much as any disease, one would think, should be gradual; yet Christ cured even that disease, perfectly cured it, in a moment. He then let him go, lest the Pharisees should fall upon him for being healed, though he was purely passive; for what absurdities would not such men as they were be guilty of?

2. man before him-- not one of the company, since this was apparently before the guests sat down, and probably the man came in hope of a cure, though not expressly soliciting it [De Wette].

3-6. (See on Mt 12:11 , 12 ).