Friday of the 32nd week of Ordinary Time

Aleph.

1. From its commencement, dearly beloved, doth this great Psalm exhort us unto bliss, which there is no one who desireth not....And therefore this is the lesson which he teacheth, who saith, "Blessed are those that are undefiled in the way, who walk in the law of the Lord" (ver. 1). As much as to say, I know what thou wishest, thou art seeking bliss: if then thou wouldest be blessed, be undefiled. For the former all desire, the latter fear: yet without it what all wish cannot be attained. But where will any one be undefiled, save in the way? In what way, save in the law of the Lord?...

2. Listen now to what he addeth: "Blessed are they that keep His testimonies, and seek Him with their whole heart"

(ver. 2). No other class of the blessed seemeth to me to be mentioned in these words, than that which has been already spoken of. For to examine into the testimonies of the Lord, and to seek Him with all the heart, this is to be undefiled in the way, this is to walk in the law of the Lord. He then goeth on to say, "For they who do wickedness, shall not walk in His ways"

(ver. 10). Behold, he prayeth that he may be aided to keep the words of God, wherewith he had said that the young man corrected his way. For this is the meaning of the words, "O repel me not from Thy commandments:" for what is it to be repelled of God, save not to be aided? For human infirmity is not equal to obeying His righteous and exalted commandments, unless His love doth prevent and aid. But those whom He aideth not, these He is justly said to repel....

11. "Thy words have I hid within my heart, that I may not sin against Thee"

(ver. 11). He at once sought the Divine aid, lest the words of God might be hidden without fruit in his heart, unless works of righteousness followed. For after saying this, he added, "Blessed art Thou, O Lord, teach me Thy righteousnesses"

(ver. 17)...It this reward that he asketh, who saith, "Reward Thy servant." For there are four modes of reward: either evil for evil, as God will reward everlasting fire to the unrighteous; or good for good, as He will reward an everlasting kingdom to the righteous; or good for evil, as Christ by grace justifieth the ungodly; or evil for good, as Judas and the Jews through their wickedness persecuted Christ. Of these four modes of reward, the first two belong to justice, whereby evil is rewarded for evil, good for good; the third to mercy, whereby good is rewarded for evil; the fourth God knoweth not, for to none doth He reward evil for good. But that which I have placed third in order, is in the first instance necessary: for unless God rewarded good for evil, there would be none to whom He could reward good for good....

16. Nowhere then let human pride raise itself up: God giveth good rewards unto His own gifts....

17. "Open Thou mine eyes, and I will consider wondrous things of Thy law"

(ver. 18). What he addeth, "I am a lodger upon earth"

Alleluia. There is no title in Hebrew. But (Haydock) this psalm contains the praises of the Lord, and of his holy law, under fourteen different names, (Worthington) of way, testimony, &c., repeated in every verse, except the 122d, (Muis) with surprising variety, so as to avoid tautology, and to give a most perfect system of moral doctrine. It is written according to the order of the Hebrew alphabet, (Haydock) that we may learn it from our infancy. (St. Hilary) --- Eight verses begin with each of the twenty-two letters. St. Jerome (ad Paulam Urb. & Proem. in Lam.) moralizes on the signification of these letters, which he renders, 1. Aleph, &c., "the doctrine---2. of the house; 3. the plenitude, 4. of the tables (or holy scripture)---5. This 6. and 7. this 8. of life---9. a good 10. beginning---11. the hand 12. of discipline (or the heart)---13. from them 14. everlasting 15. help---16. the fountain (or eye) 17. of the mouth 18. of justice---19. the calling 20. of the head 21. of teeth 22. the signs." By thus connecting the letters, he forms sentences to shew that the holy Scriptures bring us to the knowledge of the Church, and of Christ, &c. See Worthington. Thus every thing serves to excite the devotion of the saints, though the proud may deride their ingenuity. The sacred writers have certainly found some pleasure and utility in writing so frequently in the alphabetical order, though we may not perceive the advantages of it. (Haydock) --- David is supposed to have written this psalm for the instruction of Solomon in his youth, (Berthier) though others believe that he composed it while he himself was young, and persecuted by Saul. (Muis; Bossuet, &c.) --- It seems very probable, that David wrote it for the consolation of the captives. (Calmet) (Daniel ix. 2.) --- Origen and Ven. Bede refer it to those times; though it seems in reality to appertain to all who desire to live piously, (Haydock) and it is only a conjecture that any other but David was the author, to whom it is generally attributed. Its excellency cannot be denied, and the Church has adopted it for her daily office, dividing it into eleven psalms. (Berthier) --- St. Augustine has written thirty-two, and St. Ambrose twenty-two sermons on the contents; and St. Basil observes, that David has here composed in one psalm the sum of all that he has written in the rest. Among other points of morality and doctrine, we may remark, that the psalmist insists on the necessity of God's grace, and the co-operation of free will, (Worthington) and overturns the Protestant system of justification. (Du Hamel) --- The Israelites might recite this psalm on their journey, three times a-year, to the temple, as the fifteen gradual canticles which follow, were to be sung on the steps leading to the house of God. (Bellarmine) (Menochius) --- Lord. Such only are happy here, (Worthington) or hereafter. (Haydock) --- All aim at happiness, but only the virtuous take the proper means to attain it. (St. Augustine) --- The way may here designate this life, (Worthington) or the law, (St. Augustine) or Jesus Christ, John xiv. 6. (St. Ambrose) The psalmist evidently presupposes, that some can and do keep the law. (Worthington)

His testimonies. The commandments of God are called his testimonies, because they testify his holy will unto us. Note here, that in almost every verse of this psalm, (which in number are 176) the word and law of God, and the love and observance of it, are perpetually inculcated, under a variety of denominations, all signifying the same thing. (Challoner) --- We must search the law, not out of curiosity, but to practise it; (Haydock) otherwise we shall become more guilty. (Worthington) (James iv. 17.)

Let. Literally, "do not cast me off." (Haydock) --- God rejects none but the negligent. (St. Hilary; St. Ambrose, &c.) --- The just, or the Church in general, here confess (Worthington) that perseverance is a gift of God. (Haydock) --- Deprived of grace, we should fall, no less than if God "made us err," as the Hebrew strictly implies. (Berthier)

Heart. To guard against the temptations of vanity. (Calmet) --- Christians formerly concealed the mysteries of religion with the utmost care. (St. Hilary and St. Ambrose) --- Moses had given the letter of the law only, insinuating, that it must be kept with all the heart, as David here more fully explains. (Berthier)

Give. Hebrew, "avenge," Psalm xii. 6., and cxxxvii. 9. Draw me from this state of oppression, (Calmet) or rather, give me abundant grace, (Berthier) and eternal life. (St. Hilary) --- I cannot fulfil the law, without thy grace. (Worthington) --- Enliven me. So the Septuagint of Aldus reads, though the Roman and Hebrew have, "I shall live," Deuteronomy xxx. 19. (Berthier)

Law. In rewarding, punishing, &c. This thou wilt enable me to perceive, (Worthington) as thy law is too much above my comprehension. (Calmet)

1 Blessed are the undefiled in the way, who walk in the law of the Lord . 2 Blessed are they that keep his testimonies, and that seek him with the whole heart. 3 They also do no iniquity: they walk in his ways.

10 With my whole heart have I sought thee: O let me not wander from thy commandments.

11 Thy word have I hid in mine heart, that I might not sin against thee.

17 Deal bountifully with thy servant, that I may live, and keep thy word.

18 Open thou mine eyes, that I may behold wondrous things out of thy law.

ALEPH. ( Psa 119:1-8 ).

1. undefiled-- literally, "complete," perfect, or sincere (compare Psa 37:37 ).

in-- or, "of"

the way-- course of life.

walk-- act

in the law-- according to it (compare Lu 1:6 ).

law-- from a word meaning "to teach," is a term of rather general purport, denoting the instruction of God's Word.

2. testimonies-- The word of God is so called, because in it He testifies for truth and against sin.

seek him-- that is, a knowledge of Him, with desire for conformity to His will.

10-16. We must carefully treasure up the word of God, declare it to others, meditate on it, and heartily delight in it; and then by His grace we shall act according to it.

GIMEL. ( Psa 119:17-24 ).

17-20. Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.

CHAPTER 17

Ver. 25.But first must He suffer many things. The Arabic has, "Before this He shall endure much suffering, and be rejected by this generation.""That is," says Euthymius, "by this nation of a few Jews. He said this firstly, lest the Apostles, seeing Him suffering and being put to death on the cross, should be offended, and doubt whether He were the Christ." Secondly, as Bede says, "that when they saw Him dying, who, they thought should be glorified, the pain of His sufferings might be lightened to them by the hope of the promised glory." Thirdly, that He might arm them against future sufferings by this prophecy. "As if He had said," says Theophylact, "Wonder not if troubles come upon you, so great as to make you wish for the days when I was with you. For even I myself, who will come as the lightning, must first suffer many things, and be rejected, and so come into that glory. Let this be your example, for to you also shall come glory from perils."

Ver. 30.Even thus shall it be in the day when the Son of man is revealed. "Well does Christ say," says Bede, "that He shall be revealed as one who, not being seen, sees all things, and then appearing, shall judge all things."

Ver. 32.Remember Lot's wife. She perished because she looked back. "Lest," says S. Ambrose, "as she looked back on the burning Sodom, against the command of the angel, and was changed into a pillar of salt, so you also, against these commandments of mine, may return to the life of the world, and perish with that which is perishing and burning." S. Augustine (Lib ii. Quæst. Evang. quæst. 43): "What is the meaning of Lot's wife? She represents those who look back in tribulation and separate themselves from the hope of the Divine Promise, and who are therefore changed into a pillar of salt, that by admonishing men not to do the same, they may, as it were, season their hearts, and not become fools."

Ver. 34.In that night there shall be two men in one bed. By the word night it may be thought that the universal judgment of Christ will take place at night, for the greater terror of men. But I reply, That which in

verse 31 is called day, is here called night. First, Because the day of judgment will be to very many, and certainly to all who have fallen away, fatal and most calamitous. For night and darkness are symbols of calamity. Secondly, As night closes the day and the time of labour, so will that day also close the time of labouring and meriting, according to the words, "The night cometh when no man can work." John ix. 4. Rightly then is the day of judgment called night.

And as it was in the days of Noah, so shall it be also in the days of the Son of man.27. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all.28. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they built;29. But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.30. Even thus shall it be in the day when the Son of man is revealed.

The coming of our Lord, which He had compared to lightning flying swiftly across the heavens, He now likens to the days of Noah and Lot, when a sudden destruction came upon mankind.

For refusing to believe the words of warning they were suddenly visited with a real punishment from God; but their unbelief proceeded from self-indulgence, and softness of mind. For such as a man’s wishes and inclinations are, will also be his expectations. Therefore it follows, they eat and drank.

He rightly declares the deluge to have been caused by our sins, for God did not create evil, but our deservings found it out for themselves. Let it not however be supposed that marriages, or again meat and drink, are condemned, seeing that by the one succession is sustained, by the other nature, but moderation is to be sought for in all things. For whatsoever is more than this is of evil.

Now Noah builds the ark mystically. The Lord builds His Church of Christ’s faithful servants, by uniting them together in one, as smooth pieces of wood; and when it is perfectly finished, He enters it: as at the day of Judgment, He who ever dwells within His Church enlightens it with His visible presence. But while the ark is in building, the wicked flourish, when it is entered, they perish; as they who revile the saints in their warfare here, shall when they are crowned hereafter be smitten with eternal condemnation.

Having used the example of the deluge, that no one might expect a future deluge by water, our Lord cites, secondly, the example of Lot, to show the manner of the destruction of the wicked, namely, that the wrath of God would descend upon them by fire from heaven.

Passing by the unutterable wickedness of the Sodomites, He mentions only those which may be thought trifling offenses, or none at all; that you may understand how fearfully unlawful pleasures are punished, when lawful pleasures taken to excess receive for their reward fire and brimstone.

He does not say that fire came down from heaven upon the wicked Sodomites before that Lot went out from them, just as the deluge did not swallow up the inhabitants of the earth before that Noah entered the ark; for as long as Noah and Lot dwelt with the wicked, God suspended His anger that they might not perish together with the sinners, but when He would destroy those, He withdrew the righteous. So also at the end of the world, the consummation shall not come before all the just are separated from the wicked.

For He who in the mean time though we see Him not yet sees all things, shall then appear to judge all things. And He shall come especially at that time, when He shall see all who are forgetful of His judgments in bondage to this world.

For when Antichrist has come, then shall men become wanton, given up to abominable vices, as the Apostle says, Lovers of pleasure rather than lovers of God. For if Antichrist is the dwelling-place of every sin, what else will he then implant in the miserable race of men, but what belongs to himself. And this our Lord implies by the instances of the deluge and the people of Sodom.

Now mystically, Lot, which is interpreted ’turning aside,’ is the people of the elect, who, while in Sodom, i.e. among the wicked, live as strangers, to the utmost of their power turning aside from all their wicked ways. But when Lot went out, Sodom is destroyed, for at the end of the world, the angels shall go forth and sever the wicked from among the just, and cast them into a furnace of fire. The fire and brimstone, however, which He relates to have rained from heaven, does not signify the flame itself of everlasting punishment, but the sudden coming of that day.

In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.32. Remember Lot’s wife.33. Whosoever shall seek to save his life shall lose it, and whosoever shall lose his life shall preserve it.

Because good men must needs on account of the wicked be sore vexed in this world, in order that they may receive a more plentiful reward in the world to come, they are here punished with certain remedies, as it is here said, In that day, etc. that is, if a man goes up to the top of his house and rises to the summit of the highest virtues, let him not fall back to the groveling business of this world.

For he is on the housetop who, departing from carnal things, breathes as it were the free air of a spiritual life. But the vessels in the house are the carnal senses, which many using to discover truth which is only taken in by the intellect, have entirely missed it. Let the spiritual man then beware, lest in the day of tribulation he again take pleasure in the carnal life which is fed by the bodily senses, and descend to take away this world’s vessels. It follows, And he that is in the field, let him not return back; that is, He who labors in the Church, as Paul planting and Apollos watering, let him not look back upon the worldly prospects which he has renounced.

Matthew relates all these things to have been said by our Lord, with reference to the destruction of Jerusalem, that when the Romans came upon them, they who were on the housetop should not come down to take any thing, but fly at once, nor they that were in the field return home. And surely so it was at the taking of Jerusalem, and again will be at the coming of Antichrist, but much more at the completion of all things, when that intolerable destruction shall come.

He hereby implies that a persecution will come from the son of perdition upon Christ’s faithful. By that day then He means the time previous to the end of the world, in which let not him who is flying return, nor care to lose his goods, lest he imitate Lot’s wife, who when she deaf out of the city of Sodom, turning back, died, and became a pillar of salt.

Because thus she looked behind, she lost the gift of her nature. For Satan is behind, behind also Sodom. Wherefore flee from intemperance, turn away from lust, for recollect, that he who turned not back to his old pursuits escaped, because he reached the mount; whereas she looking back to what was left behind, could not even by the aid of her husband reach the mount, but remained fixed.

Lot’s wife represents those who in time of trouble look back and turn aside from the hope of the divine promise, and hence she was made a pillar of salt as a warning to men not to do likewise, and to season as it were their hearts, lest they become corrupt.

Next follows the promise, Whosoever shall seek, etc. as if he said, Let no man in the persecutions of Antichrist seek to secure his life, for he shall lose it, but whoso shall expose himself to trials and death shall be safe, never submitting himself to the tyrant from his love of life.

How a man may lose his own life to save it, St. Paul explains when he speaks of some who crucified their flesh with the affections and lusts, that is, with perseverance and devotion engaging in the conflict.

I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left.35. Two women shall be grinding together; the one shall be taken, and the other left.36. Two men shall be in the field; the one shall be taken, and the other left.37. And they answered and said to him, Where, Lord? And he said to them, Wheresoever the body is, thither will the eagles be gathered together.

Our Lord had just before said, that he who is in the field must not return back; and lest this should seem to have been spoken of those only who would openly return from the field, that is, who would publicly deny their Lord, He goes on to show, that there are some who, while seeming to turn their face forward, are yet in their heart looking behind.

He rightly says, night, for Antichrist is the hour of darkness, because he pours a dark cloud over the minds of men while he declares himself to be Christ. But Christ as lightning shines brightly, that we may be able to see in that night the glory of the resurrection.

Or He says, in that night, meaning in that tribulation.

Or He teaches us the suddenness of Christ’s coming, which we are told will be in the night. And having said that the rich can scarcely be saved, He shows that not all the rich perish, nor all the poor are saved.

For by the two men in one bed, He seems to denote the rich who repose themselves in worldly pleasures, for a bed is a sign of rest. But not all who abound in riches are wicked, but if one is good and elect in the faith, he will be taken, but another who is not so will be left. For when our Lord descends to judgment, He will send His Angels, who while they leave behind on the earth the rest to suffer punishment, will bring the holy and righteous men to Him; according to the Apostle’s words, We shall be caught up together in the clouds to meet Christ in the air.

Or out of the same bed of human infirmity, one is left, that is, rejected, another is taken up, that is, is caught to meet Christ in the air. By the two grinding together, he seems to imply the poor and the oppressed. To which belongs what follows. Two men shall be in the field, etc. For in these there is no slight difference. For some nobly bear up against the burden of poverty, leading a lowly but honest life, and these shall be taken up; but the others are very active in wickedness, and they shall be left. Or those grinding at the mill seem to represent such as seek nourishment from hidden sources, and from secret places draw forth things openly to view. And perhaps the world is a kind of corn mill, in which the soul is shut up as in a bodily prison. And in this corn mill either the synagogue or the soul exposed to sin, like the wheat, softened by grinding and spoilt by too great moisture, cannot separate the outward from the inner parts, and so is left because its flour dissatisfies. But the holy Church, or the soul which is not soiled by the stains of sin, which grinds such wheat as is ripened by the heat of the eternal sun, presents to God a good flour from the secret shrines of the heart. Who the two men in the field are we may discover if we consider, that there are two minds in us, one of the outer man which wastes away, the other of the inner man which is renewed by the Sacrament. These are then the laborers in the field, the one of which by diligence brings forth good fruit, the other by idleness loses that which he has. Or those who are compared we may interpret to be two nations, one of which being faithful is taken, the other being unfaithful is left.

Or there are three classes of men here represented. The first is composed of those who prefer their ease and quiet, and busy not themselves in secular or ecclesiastical concerns. And this quiet life of theirs is signified by the bed. The next class embraces those who being placed among the people are governed by teachers. And such he has described by the name of women, because it is best for them to be ruled by the advice of those who are set over them; and he has described these as grinding at the mill, because in their hands revolves the wheel and circle of temporal concerns. And with reference to these mattershe has represented them as grinding together, inasmuch as they give their services to the benefit of the Church. The third class are those who labor in the ministry of the Church as in the field of God. In each of these three classes then there are two sorts of men, of which the one abide in the Church and are taken up, the other fall away and are left.

For God is not unjust that He should separate in His reward of their deserts men of like pursuits in life, and not differing in the quality of their actions. But the habit of living together does not equalize the merits of men, for not all accomplish what they attempt, but he only who shall persevere to the end shall be saved.

When He said that some should be taken up, the disciples not unprofitably inquire, ’Where, Lord?’

Our Lord was asked two questions, where the good should be taken up, and where the bad left; He gave only one answer, and left the other to be understood, saying, Wherever the body is, thither will the eagles be gathered together.

As if He said, As when a dead body is thrown away, all the birds which feed on human flesh flock to it, so when the Son of man shall come, all the eagles, that is, the saints, shall haste to meet Him.

For the souls of the righteous are likened to eagles, because they soar high and forsake the lower parts, and are said to live to a great age. Now concerning the body, we can have no doubt, and above all if we remember that Joseph received the body from Pilate. And do not you see the eagles around, the body are the women and Apostles gathered together around our Lord’s sepulcher? Do not you see them then, When he shall come in the clouds, and every eye shall behold him? But the body is that of which it was said, My flesh is meat indeed; and around this body are the eagles which fly about on the wings of the Spirit, around it also eagles which believe that Christ has come in the flesh. And this body is the Church, in which by the grace of baptism we are renewed in the Spirit.

Or by the eagles feeding on the dead animals, he has here described the rulers of the world, and those who shall at that time persecute the saints of God, in whose power are left all those who are unworthy of being taken up, who are called the body or carcass. Or by the eagles are meant the avenging powers which shall fly about to torment the wicked. Augustine: Now these things which Luke has given us in a different place from Matthew, he either relates by anticipation, so as to mention beforehand what was afterwards spoken by our Lord, or he means us to understand that they were twice uttered by Him.

After having compared his second coming to lightning, in order to shew how sudden it will be, he next compares it to the days of Noe [Noah] and Lot, to shew that it will come when men least expect it; when, entirely forgetting his coming, they are solely occupied in the affairs of this world, in buying and selling, &c. He only mentions those faults which appear trivial, or rather none at all, (passing over the crimes of murder, theft, &c.) purposely to shew, that if God thus punishes merely the immoderate use of what is lawful, how will his vengeance fall upon what is in itself unlawful. (Ven. Bede)

When you see war lighted up in Judea, lose no time, but betake yourselves to flight for safety. Indeed the Christians, forewarned by these predictions, and other prophecies of the apostles, according to Lactantius, (lib. iv. chap. 21.) fled from the danger beyond the Jordan, into the states of Herod, to Pella and the neighbouring villages. See Eusebius, Eccles. Hist. lib. iii. chap. 5.

As Lot only escaped destruction by leaving all things, and flying immediately to the mountain, whereas his wife, by shewing an affection for the things she had left, and looking back, perished; so those who, in the time of tribulation, forgetting the reward that awaits them in heaven, look back to the pleasures of this world, which the wicked enjoy, are sure to perish. (St. Ambrose) --- Greek: Ta opiso epilanthanesthai, tois de emprosthen epekteinesthai. (Philippians iii. 13.)

By these different examples, Christ wishes to insinuate that good and bad men will be found in every state of life. By those in bed, are understood the rich, by those in the mill, are understood the poor; whilst those in the field designate the pastors of his flock, who are labouring in the vineyard of the Lord. (St. Cyril and St. Ambrose)

To the question of his disciples in the preceding verse, our blessed Saviour only returns this enigmatical answer, which seems to mean, that where-ever there are guilty Jews, there shall their enemies pursue them and find them out, not only in Jerusalem, but in all the cities of Judea, Galilee, &c. every where the vengeance of the Lord shall follow them, and overtake them. For the interpretation of other parts of this chapter, see St. Matthew chap. xxiv. (Calmet) --- If we observe some discrepancies between the precise words of our Lord, as given by St. Matthew and St. Luke, as in St. Matthew chap. xxiv. ver. 40, and in Luke xvii. 34, and alibi passim [elsewhere in various places], we can reconcile those apparent variations, by supposing that our Lord, in the course of his conversation, made use of both expressions. (Haydock)

20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: 21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. 22 And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. 23 And they shall say to you, See here; or, see there: go not after them, nor follow them. 24 For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. 25 But first must he suffer many things, and be rejected of this generation. 26 And as it was in the days of Noe, so shall it be also in the days of the Son of man. 27 They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. 28 Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; 29 But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. 30 Even thus shall it be in the day when the Son of man is revealed. 31 In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. 32 Remember Lot's wife. 33 Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. 34 I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. 35 Two women shall be grinding together; the one shall be taken, and the other left. 36 Two men shall be in the field; the one shall be taken, and the other left. 37 And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.

We have here a discourse of Christ's concerning the kingdom of God, that is, the kingdom of the Messiah, which was now shortly to be set up, and of which there was great expectation.

I. Here is the demand of the Pharisees concerning it, which occasioned this discourse. They asked when the kingdom of God should come, forming a notion of it as a temporal kingdom, which should advance the Jewish nation above the nations of the earth. They were impatient to hear some tidings of its approach; they understood, perhaps, that Christ had taught his disciples to pray for the coming of it, and they had long preached that it was at hand. "Now," say the Pharisees, "when will that glorious view open? When shall we see this long-looked-for kingdom?"

II. Christ's reply to this demand, directed to the Pharisees first, and afterwards to his own disciples, who knew better how to understand it ( v. 22 ); what he said to both, he saith to us.

1. That the kingdom of the Messiah was to be a spiritual kingdom, and not temporal and external. They asked when it would come. "You know not what you ask," saith Christ; "it may come, and you not be aware of it." For it has not an external show, as other kingdoms have, the advancements and revolutions of which are taken notice of by the nations of the earth, and fill the newspapers; so they expected this kingdom of God would do. "No," saith Christ, (1.) "It will have a silent entrance, without pomp, without noise; it cometh not with observation, " meta paratereseos — with outward show. They desired to have their curiosity satisfied concerning the time of it, to which Christ does not give them any answer, but will have their mistakes rectified concerning the nature of it: " It is not for you to know the times of this kingdom, these are secret things, which belong not to you; but the great intentions of this kingdom, these are things revealed. " When Messiah the Prince comes to set up his kingdom, they shall not say, Lo here, or Lo there, as when a prince goes in progress to visit his territories it is in every body's mouth, he is here, or he is there; for where the king is there is the court. Christ will not come with all this talk; it will not be set up in this or that particular place; nor will the court of that kingdom be here or there; nor will it be here or there as it respects the country men are of, or the place they dwell in, as if that would place them nearer to, or further from, that kingdom. Those who confine Christianity and the church to this place or that party, cry, Lo here, or Lo there, than which nothing is more contrary to the designs of catholic Christianity; so do they who make prosperity and external pomp a mark of the true church. (2.) "It has a spiritual influence: The kingdom of God is within you. " It is not of this world, John xviii. 36 . Its glory does not strike men's fancies, but affects their spirits, and its power is over their souls and consciences; from them it receives homage, and not from their bodies only. The kingdom of God will not change men's outward condition, but their hearts and lives. Then it comes when it makes those humble, and serious, and heavenly, that were proud, and vain, and carnal,—when it weans those from the world that were wedded to the world; and therefore look for the kingdom of God in the revolutions of the heart, not of the civil government. The kingdom of God is among you; so some read it. "You enquire when it will come, and are not aware that it is already begun to be set up in the midst of you. The gospel is preached, it is confirmed by miracles, it is embraced by multitudes, so that it is in your nation, though not in your hearts." Note, It is the folly of many curious enquirers concerning the times to come that they look for that before them which is already among them.

2. That the setting up of this kingdom was a work that would meet with a great deal of opposition and interruption, v. 22 . The disciples thought they should carry all before them, and expected a constant series of success in their work; but Christ tells them it would be otherwise: " The days will come, before you have finished your testimony and done your work, when you shall desire to see one of the days of the Son of man " (one such a day as we now have), "of the prosperity and progress of the gospel, and shall not see it. At first, indeed, you will have wonderful success" (so they had, when thousands were added to the church in a day ); "but do not think it will be always so; no, you will be persecuted and scattered, silenced and imprisoned, so that you will not have opportunities of preaching the gospel without fear, as you now have; people will grow cool to it, when they have enjoyed it awhile, so that you will not see such harvests of souls gathered in to Christ afterwards as at first, nor such multitudes flocking to him as doves to their windows. " This looks forward to his disciples in after-ages; they must expect much disappointment; the gospel will not be always preached with equal liberty and success. Ministers and churches will sometimes be under outward restraints. Teachers will be removed into corners, and solemn assemblies scattered. Then they will wish to see such days of opportunity as they have formerly enjoyed, sabbath days, sacrament days, preaching days, praying days; these are days of the Son of man, in which we hear from him, and converse with him. The time may come when we may in vain wish for such days. God teaches us to know the worth of such mercies by the want of them. It concerns us, while they are continued, to improve them, and in the years of plenty to lay up in store for the years of famine. Sometimes they will be under inward restraints, will not have such tokens of the presence of the Son of man with them as they have had. The Spirit is withdrawn from them; they see not their signs; the angel comes not down to stir the waters; there is a great stupidity among the children of men, and a great lukewarmness among the children of God; then they shall wish to see such victorious triumphant days of the Son of man as they have sometimes seen, when he has ridden forth with his bow and his crown, conquering and to conquer, but they will not see them. Note, We must not think that Christ's church and cause are lost because not always alike visible and prevailing.

3. That Christ and his kingdom are not to be looked for in this or that particular place, but his appearance will be general in all places at once ( v. 23, 24 ): " They will say to you, See here, or, See there; here is one that will deliver the Jews out of the hands of the oppressing Romans, or there is one that will deliver the Christians out of the hands of the oppressing Jews; here is the Messiah, and there is his prophet; here in this mountain, or there at Jerusalem, you will find the true church. Go not after them, nor follow them; do not heed such suggestions. The kingdom of God was not designed to be the glory of one people only, but to give light to the Gentiles; for as the lightning that lightens out of one part under heaven, and shines all on a sudden irresistibly to the other part under heaven, so shall also the Son of man be in his day. " (1.) "The judgments that are to destroy the Jewish nation, to lay them waste, and to deliver the Christians from them, shall fly like lightning through the land, shall lay all waste from one end of it to another; and those that are marked for this destruction can no more avoid it, nor oppose it, than they can a flash of lightning. " (2.) "The gospel that is to set up Christ's kingdom in the world shall fly like lightning through the nations. The kingdom of the Messiah is not to be a local thing, but is to be dispersed far and wide over the face of the whole earth; it shall shine from Jerusalem to all parts about, and that in a moment. The kingdoms of the earth shall be leavened by the gospel ere they are aware of it." The trophies of Christ's victories shall be erected on the ruins of the devil's kingdom, even in those countries that could never be subdued to the Roman yoke. The design of the setting up of Christ's kingdom was not to make one nation great, but to make all nations good —some, at least, of all nations; and this point shall be gained, though the nations rage, and the kings of the earth set themselves with all their might against it.

4. That the Messiah must suffer before he must reign ( v. 25 ): " First must he suffer many things, many hard things, and be rejected of this generation; and, if he be thus treated, his disciples must expect no other than to suffer and be rejected too for his sake." They thought of having the kingdom of the Messiah set up in external splendour: "No," saith Christ, "we must go by the cross to the crown. The Son of man must suffer many things. Pain, and shame, and death, are those many things. He must be rejected by this generation of unbelieving Jews, before he be embraced by another generation of believing Gentiles, that his gospel may have the honour of triumphing over the greatest opposition from those who ought to have given it the greatest assistance; and thus the excellency of the power will appear to be of God, and not of man; for, though Israel be not gathered, yet he will be glorious to the ends of the earth."

5. That the setting up of the kingdom of the Messiah would introduce the destruction of the Jewish nation, whom it would find in a deep sleep of security, and drowned in sensuality, as the old world was in the days of Noah, and Sodom in the days of Lot, v. 26 , &c. Observe,

(1.) How it had been with sinners formerly, and in what posture the judgments of God, of which they had been fairly warned, did at length find them. Look as far back as the old world, when all flesh had corrupted their way, and the earth was filled with violence. Come a little lower, and think how it was with the men of Sodom, who were wicked, and sinners before the Lord exceedingly. Now observe concerning both these, [1.] That they had fair warning given them of the ruin that was coming upon them for their sins. Noah was a preacher of righteousness to the old world; so was Lot to the Sodomites. They gave them timely notice of what would be in the end of their wicked ways, and that it was not far off. [2.] That they did not regard the warning given them, and gave no credit, no heed to it. They were very secure, went on in their business as unconcerned as you could imagine; they did eat, they drank, indulged themselves in their pleasures, and took no care of any thing else, but to make provision for the flesh, counted upon the perpetuity of their present flourishing state, and therefore married wives, and were given in marriage, that their families might be built up. They were all very merry; so were the men of Sodom, and yet very busy too: they bought, they sold, they planted, they builded. These were lawful things, but the fault was that they minded these inordinately, and their hearts were entirely set upon them, as that they had no heart at all to prepare against the threatened judgments. When they should have been, as the men of Nineveh, fasting and praying, repenting and reforming, upon warning given them of an approaching judgment, they were going on securely, eating flesh, and drinking wine, when God called to weeping and to mourning, Isa. xxii. 12, 13 . [3.] That they continued in their security and sensuality, till the threatened judgment came. Until the day that Noah entered into the ark, and Lot went out of Sodom, nothing said or done to them served to alarm or awaken them. Note, Though the stupidity of sinners in a sinful way is as strange as it is without excuse, yet we are not to think it strange, for it is not without example. It is the old way that wicked men have trodden, that have gone slumbering to hell, as if their damnation slumbered while they did. [4.] That God took care for the preservation of those that were his, who believed and feared, and took the warning themselves which they gave to others. Noah entered into the ark, and there he was safe; Lot went out of Sodom, and so went out of harm's way. If some run on heedless and headlong into destruction, that shall be no prejudice to the salvation of those that believe. [5.] That they were surprised with the ruin which they would not fear, and were swallowed up in it, to their unspeakable horror and amazement. The flood came, and destroyed all the sinners of the old world; fire and brimstone came, and destroyed all the sinners of Sodom. God has many arrows in his quiver, and uses which he will in making war upon his rebellious subjects, for he can make which he will effectual. But that which is especially intended here is to show what a dreadful surprise destruction will be to those who are secure and sensual.

(2.) How it will be with sinners still ( v. 30 ): Thus shall it be in the day when the Son of man is revealed. When Christ comes to destroy the Jewish nation, by the Roman armies, the generality of that nation will be found under such a reigning security and stupidity as this. They have warning given by Christ now, and will have it repeated to them by the apostles after him, as they had by Noah and Lot; but it will be all in vain. They will continue secure, will go on in their neglect and opposition of Christ and his gospel, till all the Christians are withdrawn from among them and gone to the place of refuge. God will provide for them on the other side Jordan, and then a deluge of judgments shall flow in upon them, which will destroy all the unbelieving Jews. One would have thought that this discourse of our Saviour's, which was public, and not long after published to the world, should have awakened them; but it did not, for the hearts of that people were hardened, to their destruction. In like manner, when Jesus Christ shall come to judge the world, at the end of time, sinners will be found in the same secure and careless posture, altogether regardless of the judgment approaching, which will therefore come upon them as a snare; and in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end, nor the account that they must give. Woe to them that are thus at ease in Zion.

6. That it ought to be the care of his disciples and followers to distinguish themselves from the unbelieving Jews in that day, and, leaving them, their city and country, to themselves, to flee at the signal given, according to the direction that should be given. Let them retire, as Noah to his ark, and Lot to his Zoar. You would have healed Jerusalem, as of old Babylon, but she is not healed, and therefore forsake her, flee out of the midst of her, and deliver every man his soul, Jer. li. 6 , 9 . This flight of theirs from Jerusalem must be expeditious, and must not be retarded by any concern about their worldly affairs ( v. 31 ): " He that shall be on the house-top, when the alarm is given, let him not come down, to take his stuff away, both because he cannot spare so much time, and because the carrying away of his effects will but encumber him and retard his flight." Let him not regard his stuff at such a time, when it will be next to a miracle of mercy if he have his life given him for a prey. It will be better to leave his stuff behind him than to stay to look after it, and perish with them that believe not. It will be their concern to do as Lot and his family were charged to do: Escape for thy life. Save yourselves from this untoward generation. (2.) When they have made their escape, they must not think of returning ( v. 32 ): " Remember Lot's wife; and take warning by her not only to flee from this Sodom (for so Jerusalem is become, Isa. i. 10 ), but to persevere in your flight, and do not look back, as she did; be not loth to leave a place marked for destruction, whomsoever or whatsoever you leave behind you, that is ever so dear to you." Those who have left the Sodom of a natural state, let them go forward, and not so much as look a kind look towards it again. Let them not look back, lest they should be tempted to go back; nay, lest that be construed a going back in heart, or an evidence that the heart was left behind. Lot's wife was turned into a pillar of salt, that she might remain a lasting monument of God's displeasure against apostates, who begin in the spirit and end in the flesh. (3.) There would be no other way of saving their lives than by quitting the Jews, and, if they thought to save themselves by a coalition with them, they would find themselves mistaken ( v. 33 ): " Whosoever shall seek to save his life, by declining from his Christianity and complying with the Jews, he shall lose it with them and perish in the common calamity; but whosoever is willing to venture his life with the Christians, upon the same bottom on which they venture, to take his lot with them in life and in death, he shall preserve his life, for he shall make sure of eternal life, and is in a likelier way at that time to save his life than those who embark in a Jewish bottom, or ensure upon their securities." Note, Those do best themselves that trust God in the way of duty.

7. That all good Christians should certainly escape, but many of them very narrowly, from that destruction, v. 34-36 . When God's judgments are laying all waste, he will take an effectual course to preserve those that are his, by remarkable providences distinguishing between them and others that were nearest to them: two in a bed, one taken and the other left; one snatched out of the burning and taken into a place of safety, while the other is left to perish in the common ruin. Note, Though the sword devours one as well as another, and all things seem to come alike to all, yet sooner or later it shall be made to appear that the Lord knows them that are his and them that are not, and how to take out the precious from the vile. We are sure that the Judge of all the earth will do right; and therefore, when he sends a judgment on purpose to avenge the death of his Son upon those that crucified him, he will take care that none of those who glorified him, and gloried in his cross, shall be taken away by that judgment.

8. That this distinguishing, dividing, discriminating work shall be done in all places, as far as the kingdom of God shall extend, v. 37 . Where, Lord? They had enquired concerning the time, and he would not gratify their curiosity with any information concerning that; they therefore tried him with another question: " Where, Lord? Where shall those be safe that are taken? Where shall those perish that are left?" The answer is proverbial, and may be explained so as to answer each side of the question: Wheresoever the body is, thither will the eagles be gathered together. (1.) Wherever the wicked are, who are marked for perdition, they shall be found out by the judgments of God; as wherever a dead carcase is, the birds of prey will smell it out, and make a prey of it. The Jews having made themselves a dead and putrefied carcase, odious to God's holiness and obnoxious to his justice, wherever any of that unbelieving generation is, the judgments of God shall fasten upon them, as the eagles do upon the prey: Thine hand shall find out all thine enemies ( Ps. xxi. 8 ), though they set their nests among the stars, Obad. 4 . The Roman soldiers will hunt the Jews out of all their recesses and fastnesses, and none shall escape. (2.) Wherever the godly are, who are marked for preservation, they shall be found happy in the enjoyment of Christ. As the dissolution of the Jewish church shall be extended to all parts, so shall the constitution of the Christian church. Wherever Christ is, believers will flock to him, and meet in him, as eagles about the prey, without being directed or shown the way, by the instinct of the new nature. Now Christ is where his gospel, and his ordinances, and his church are: For where two or three are gathered in his name there is he in the midst of them, and thither therefore others will be gathered to him. The kingdom of the Messiah is not to have one particular place for its metropolis, such as Jerusalem was to the Jewish church, to which all Jews were to resort; but, wherever the body is, wherever the gospel is preached and ordinances are ministered, thither will pious souls resort, there they will find Christ, and by faith feast upon him. Wherever Christ records his name he will meet his people, and bless them, John iv. 21, &c.; 1 Tim. ii. 8 . Many good interpreters understand it of the gathering of the saints together to Christ in the kingdom of glory: "Ask not where the carcase will be, and how they shall find the way to it, for they shall be under infallible direction; to him who is their living, quickening Head, and the centre of their unity, to him shall the gathering of the people be."

26-30. eat ... married ... planted-- all the ordinary occupations and enjoyments of life. Though the antediluvian world and the cities of the plain were awfully wicked, it is not their wickedness, but their worldliness, their unbelief and indifference to the future, their unpreparedness, that is here held up as a warning. Note.--These recorded events of Old Testament history--denied or explained away nowadays by not a few--are referred to here as facts.

31-33. to take it away ... Remember, &c.-- a warning against that lingering reluctance to part with present treasures which induces some to remain in a burning house, in hopes of saving this and that precious article till consumed and buried in its ruins. The cases here supposed, though different, are similar.

34. two in one bed-- the prepared and unprepared mingled in closest intercourse together in the ordinary walks and fellowships of life, when the moment of severance arrives. Awful truth! realized before the destruction of Jerusalem, when the Christians found themselves forced by their Lord's directions ( Lu 21:21 ) at once and for ever away from their old associates; but most of all when the second coming of Christ shall burst upon a heedless world.

37. Where-- shall this occur?