Saint Angela Merici, Virgin

By one oblation [5] he hath perfected or consummated for ever them that are sanctified, or justified, because this one oblation was sufficient to sanctify all men. He repeats this, to shew them the excellency of Christ's sacrifice above those of the former law. (Witham)

Una oblatione, &c. Greek: mia prosphora. See St. John Chrysostom (Greek: log. iz. p. 523. lin. 20. et seq.) Greek: ti oun emeis kath ekasten emeran ou prospheromen; prospheromen men, all anamnesin poioumenoi tou thanatou autou. kai mia estin aute, kai ou pollai....ton gar auton aei prospheromen....osper pollachou prosphomenos en soma esti. kai ou polla somata, outo kai mia thusia (et unum, sive idem sacrificium) o Archiereus emon ekeinos esti, o ten thusian kathaiousan zmas prosnegkon. ekeinen prospheromen kai non, ten tote prosenechtheisen, &c.

The Holy Ghost also doth testify to us, and assures us of this, by the prophet Jeremias, (Chap. xxxi. 33.) in the words above cited, (Chap. viii. ver. 8.) when he promises to give a new testament, and that he will remember no more their sins. --- Now where there is remission of these, there is no more an oblation for sin. That is, there is no need of any other oblation to redeem us from sin, after the price of our redemption from sin is paid. There is no need of any other different oblation; all that is wanting, is the application of the merits and satisfactions of Christ. No need of those sacrifices, which were ordered in the law of Moses. To convince them of this, is the main design of St. Paul in this place. The pretended reformers, from several expressions of St. Paul in this chapter, think they have clear proofs that no sacrifice at all ought to be offered after Christ's one sacrifice on the cross; and that so many sacrifices and oblations of masses, are both needless and against the doctrine of the apostle, who says, that Christ by one oblation hath perfected for ever them that are sanctified. (ver. 14.) And again, that where there is a remission of sins, now there is no more an oblation for sin. This objection, which is obvious enough, was not first invented by the Calvinists against them they nickname Papists: the same is found in the ancient Fathers; and by their answers, and what they have witnessed concerning the daily sacrifice of the mass, they may find their doctrine of a religion without a continued sacrifice evidently against the doctrine and practice of the Catholic Church from the first ages [centuries] of the Christian religion, till they came to be reformers, not of manners, but of the Catholic belief. Hear St. John Chrysostom (hom. xvii.) in his commentary on this very chapter: "What then, saith he, do not we offer up (or make an oblation) every day? We offer up indeed, but with a remembrance of his death. And this oblation is one, and not many. How is it one, and not many? ...because, as he that is offered many times, and in many places, is the same body, not many and different bodies, so is it one sacrifice. He (Christ) is our high priest, who offered this sacrifice, by which we are cleansed: we now offer up the same....He said: Do this in remembrance of me. We do not offer a different sacrifice, but the very same, as then our high priest." St. John Chrysostom here says, and repeats it over and over again, that we offer up a sacrifice. 2. That we offer it up every day. 3. That the sacrifice which we daily offer is one and the same oblation, one and the same sacrifice, which our high priest, Christ, offered. 4. That in offering this sacrifice, which in all places, and at all times, is the same body of Christ, and the same sacrifice, we do, and offer it, as he commanded us at his last supper, with a remembrance of him. Is this the practice, and is this the doctrine of our dear countrymen, the English Protestants? But at least it is the constant doctrine, as well as practice, of the whole Catholic Church. The council of Trent, as we have already cited the words, (chap. vii.) teacheth the very same as St. John Chrysostom who never says, as some one of late hath pretended, that what we offer is a remembrance only, but is his body and blood, so the sacrifice is to be performed with a remembrance of his benefits and sufferings, by his priests and ministers, but at the same time is a true and propitiatory sacrifice, the priests daily sacrifice, and offer up the same sacrifice, the manner only being different. The sacrifice and mass offered by Peter, is not different in the notion of a sacrifice or oblation from that of Paul, though the priests and their particular actions be different: the same sacrifice, according to the prophecy of Malachias, (chap. i. ver. 11.) shall be offered in all nations to the end of the world. This doctrine and practice is not only witnessed by St. John Chrysostom but generally by the ancient Fathers and interpreters, as we have taken notice in short in the annotations on St. Matthew. See St. Ignatius, in his epistle to the people of Smyrna; St. Justin Martyr, in his dialogue with Tryphon; St. Irenæus, lib. 4. chap. xxxii. and xxxiv.; Tertullian, lib. de Velandis Virg.; Eusebius lib. 1. de demonst. Evang. chap. ult.[last]; St. Jerome, ep. ad Evangelu,; St. Ambrose, in Psalm xxxviii. and on 1 chap. of St. Luke; St. Augustine, lib. 16. de civ. Dei. chap. xxii. lib. cont. Advers. legis chap. 22. and lib. ix. Confess. chap. xii.; St. John Chrysostom, hom. lx ad Pop. Antiochenum et hom. lxxii. in Matt.; The first general council of Nice [Nicaea]. --- But from this one oblation on the cross and remission of sins, obtained by our Saviour Christ, will our adversaries pretend insisting on the bare letter, that Christ has done all for us, and that we need do nothing, unless perhaps endeavour to catch hold of the justifying cloak of Christ's justice by faith only? At this rate the love of God and of our neighbour, a life of self-denials, such as Christ preached to every one in the gospel, the practices of prayer, fastings, almsdeeds, and all good works, the sacraments instituted by our Saviour Christ may be all safely laid aside; and we may conclude from hence, that all men's sins are remitted before they are committed. Into what extravagances do men run, when their private spirit pretends to follow the letter of the Holy Scriptures, and when they make their private judgment the supreme guide in matter of divine faith? It is very true, that Christ hath paid the ransom of all our sins, and his satisfactions are infinite; but to partake of the benefit of this general redemption, the merits and satisfaction of Christ are to be applied to our souls, and this by the order of Providence is to be done not only by faith but by other virtues, by good works, by the sacraments, and by repeating the oblation and the same sacrifice, the manner only being different, according to the doctrine and practice of the Catholic Church from the apostle's time. (Witham) --- Where there is a full remission of sins, as in baptism, there is no more occasion for a sin-offering to be made for such sins already remitted; and as for sins committed afterwards, they can only be remitted in virtue of the one oblation of Christ's death. (Challoner)

7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. 8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; 9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. 10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all. 11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: 12 But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; 13 From henceforth expecting till his enemies be made his footstool. 14 For by one offering he hath perfected for ever them that are sanctified. 15 Whereof the Holy Ghost also is a witness to us: for after that he had said before, 16 This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; 17 And their sins and iniquities will I remember no more. 18 Now where remission of these is, there is no more offering for sin.

Here the apostle raises up and exalts the Lord Jesus Christ, as high as he had laid the Levitical priesthood low. He recommends Christ to them as the true high priest, the true atoning sacrifice, the antitype of all the rest: and this he illustrates,

I. From the purpose and promise of God concerning Christ, which are frequently recorded in the volume of the book of God, v. 7 . God had not only decreed, but declared by Moses and the prophets, that Christ should come and be the great high priest of the church, and should offer up a perfect and a perfecting sacrifice. It was written of Christ, in the beginning of the book of God, that the seed of the woman should break the serpent's head; and the Old Testament abounds with prophecies concerning Christ. Now since he is the person so often promised, so much spoken of, so long expected by the people of God, he ought to be received with great honour and gratitude.

II. From what God had done in preparing a body for Christ (that is, a human nature), that he might be qualified to be our Redeemer and Advocate; uniting the two natures in his own person, he was a fit Mediator to go between God and man; a days-man to lay his hand upon both, a peace-maker, to reconcile them, and an everlasting band of union between God and the creature—" My ears hast thou opened; thou has fully instructed me, furnished and fitted me for the work, and engaged me in it," Ps. xl. 6 . Now a Saviour thus provided, and prepared by God himself in so extraordinary a manner, ought to be received with great affection and gladness.

III. From the readiness and willingness that Christ discovered to engage in this work, when no other sacrifice would be accepted, v. 7-9 . When no less sacrifice would be a proper satisfaction to the justice of God than that of Christ himself, then Christ voluntarily came into it: " Lo, I come! I delight to do thy will, O God! Let thy curse fall upon me, but let these go their way. Father, I delight to fulfil thy counsels, and my covenant with thee for them; I delight to perform all thy promises, to fulfil all the prophecies." This should endear Christ and our Bibles to us, that in Christ we have the fulfilling of the scriptures.

IV. From the errand and design upon which Christ came; and this was to do the will of God, not only as a prophet to reveal the will of God, not only as a king to give forth divine laws, but as a priest to satisfy the demands of justice, and to fulfil all righteousness. Christ came to do the will of God in two instances. 1. In taking away the first priesthood, which God had no pleasure in; not only taking away the curse of the covenant of works, and canceling the sentence denounced against us as sinners, but taking away the insufficient typical priesthood, and blotting out the hand-writing of ceremonial ordinances and nailing it to his cross. 2. In establishing the second, that is, his own priesthood and the everlasting gospel, the most pure and perfect dispensation of the covenant of grace; this is the great design upon which the heart of God was set from all eternity. The will of God centers and terminates in it; and it is not more agreeable to the will of God than it is advantageous to the souls of men; for it is by this will that we are sanctified, through the offering of the body of Jesus Christ once for all, v. 10 . Observe, (1.) What is the fountain of all that Christ has done for his people—the sovereign will and grace of God. (2.) How we come to partake of what Christ has done for us—by being sanctified, converted, effectually called, wherein we are united to Christ, and so partake of the benefits of his redemption; and this sanctification is owing to the oblation he made of himself to God.

V. From the perfect efficacy of the priesthood of Christ ( v. 14 ): By one offering he hath for ever perfected those that are sanctified; he has delivered and will perfectly deliver those that are brought over to him, from all the guilt, power, and punishment of sin, and will put them into the sure possession of perfect holiness and felicity. This is what the Levitical priesthood could never do; and, if we indeed are aiming at a perfect state, we must receive the Lord Jesus as the only high priest that can bring us to that state.

VI. From the place to which our Lord Jesus is now exalted, the honour he has there, and the further honour he shall have: This man, after he had offered one sacrifice for sins, for ever sat down at the right hand of God, henceforth expecting till his enemies be made his footstool, v. 12, 13 . Here observe, 1. To what honour Christ, as man and Mediator, is exalted—to the right hand of God, the seat of power, interest, and activity: the giving hand; all the favours that God bestows on his people are handed to them by Christ: the receiving hand; all the duties that God accepts from men are presented by Christ: the working hand; all that pertains to the kingdoms of providence and grace is administered by Christ; and therefore this is the highest post of honour. 2. How Christ came to this honour—not merely by the purpose or donation of the Father, but by his own merit and purchase, as a reward due to his sufferings; and, as he can never be deprived of an honour so much his due, so he will never quit it, nor cease to employ it for his people's good. 3. How he enjoys this honour—with the greatest satisfaction and rest; he is for ever sitting down there. The Father acquiesces and is satisfied in him; he is satisfied in his Father's will and presence; this is his rest for ever; here he will dwell, for he has both desired and deserved it. 4. He has further expectations, which shall not be disappointed; for they are grounded upon the promise of the Father, who hath said unto him, Sit thou at my right hand, until I make thine enemies thy footstool, Ps. cx. 1 . One would think such a person as Christ could have no enemies except in hell; but it is certain that he has enemies on earth, very many, and very inveterate ones. Let not Christians then wonder that they have enemies, though they desire to live peaceably with all men. But Christ's enemies shall be made his footstool; some by conversion, others by confusion; and, which way soever it be, Christ will be honoured. Of this Christ is assured, this he is expecting, and his people should rejoice in the expectation of it; for, when his enemies shall be subdued, their enemies, that are so for his sake, shall be subdued also.

VII. The apostle recommends Christ from the witness the Holy Ghost has given in the scriptures concerning him; this relates chiefly to what should be the happy fruit and consequence of his humiliation and sufferings, which in general is that new and gracious covenant that is founded upon his satisfaction, and sealed by his blood ( v. 15 ): Whereof the Holy Ghost is a witness. The passage is cited from Jer. xxxi. 31 , in which covenant God promises, 1. That he will pour out his Spirit upon his people, so as to give them wisdom, will, and power, to obey his word; he will put his laws in their hearts, and write them in their minds, v. 16 . This will make their duty plain, easy, and pleasant. 2. Their sins and iniquities he will remember no more ( v. 17 ), which will alone show the riches of divine grace, and the sufficiency of Christ's satisfaction, that it needs not be repeated, v. 18 . For there shall be no more remembrance of sin against true believers, either to shame them now or to condemn them hereafter. This was much more than the Levitical priesthood and sacrifices could effect.

11. And-- a new point of contrast; the frequent repetition of the sacrifices.

priest-- The oldest manuscripts read, "high priest." Though he did not in person stand "daily" offering sacrifices, he did so by the subordinate priests of whom, as well as of all Israel, he was the representative head. So "daily" is applied to the high priests ( He 7:27 ).

standeth-- the attitude of one ministering; in contrast to "sat down on the right hand of God," He 10:12 , said of Christ; the posture of one being ministered to as a king.

which-- Greek, "the which," that is, of such a kind as.

take away-- utterly; literally, "strip off all round." Legal sacrifices might, in part, produce the sense of forgiveness, yet scarcely even that (see on He 10:4 ); but entirely to strip off one's guilt they never could.

12. this man-- emphatic ( He 3:3 ).

for ever-- joined in English Version with "offered one sacrifice"; offered one sacrifice, the efficacy of which endures for ever; literally. "continuously," (compare He 10:14 ). "The offering of Christ, once for all made, will continue the one and only oblation for ever; no other will supersede it" [Bengel]. The mass, which professes to be the frequent repetition of one and the same sacrifice of Christ's body, is hence disproved. For not only is Christ's body one, but also His offering is one, and that inseparable from His suffering ( He 9:26 ). The mass would be much the same as the Jewish sacrifices which Paul sets aside as abrogated, for they were anticipations of the one sacrifice, just as Rome makes masses continuations of it, in opposition to Paul's argument. A repetition would imply that the former once-for-all offering of the one sacrifice was imperfect, and so would be dishonoring to it ( He 10:2 , 18 ). He 10:14 , on the contrary, says, "He hath PERFECTED FOR EVER them that are sanctified." If Christ offered Himself at the last supper, then He offered Himself again on the cross, and there would be two offerings; but Paul says there was only one, once for all. Compare Note, see on He 9:26 . English Version is favored by the usage in this Epistle, of putting the Greek "for ever" after that which it qualifies. Also, "one sacrifice for ever," stands in contrast to "the same sacrifices oftentimes" ( He 10:11 ). Also, 1Co 15:25 , 28 , agrees with He 10:12 , 13 , taken as English Version, not joining, as Alford does, "for ever" with "sat down," for Jesus is to give up the mediatorial throne "when all things shall be subdued unto Him," and not to sit on it for ever.

13. expecting-- "waiting." Awaiting the execution of His Father's will, that all His foes should be subjected to Him. The Son waits till the Father shall "send Him forth to triumph over all His foes." He is now sitting at rest ( He 10:12 ), invisibly reigning, and having His foes virtually, by right of His death, subject to Him. His present sitting on the unseen throne is a necessary preliminary to His coming forth to subject His foes openly. He shall then come forth to a visibly manifested kingdom and conquest over His foes. Thus He fulfils Psa 110:1 . This agrees with 1Co 15:23-28 . He is, by His Spirit and His providence, now subjecting His foes to Him in part ( Psa 110:1-7 ). The subjection of His foes fully shall be at His second advent, and from that time to the general judgment ( Re 19:1-20:15 ); then comes the subjection of Himself as Head of the Church to the Father (the mediatorial economy ceasing when its end shall have been accomplished), that God may be all in all. Eastern conquerors used to tread on the necks of the vanquished, as Joshua did to the five kings. So Christ's total and absolute conquest at His coming is symbolized.

be made his footstool-- literally, "be placed (rendered) footstool of His feet."

his enemies-- Satan and Death, whose strength consists in "sin"; this being taken away ( He 10:12 ), the power of the foes is taken away, and their destruction necessarily follows.

14. For-- The sacrifice being "for ever" in its efficacy ( He 10:12 ) needs no renewal.

them that are sanctified-- rather as Greek, "them that are being sanctified." The sanctification (consecration to God) of the elect ( 1Pe 1:2 ) believers is perfect in Christ once for all (see on He 10:10 ). (Contrast the law, He 7:19 ; 9:9 ; 10:1 ). The development of that sanctification is progressive.

15. The Greek, has "moreover," or "now."

is a witness-- of the truth which I am setting forth. The Father's witness is given He 5:10 . The Son's, He 10:5 . Now is added that of the Holy Spirit, called accordingly "the Spirit of grace," He 10:29 . The testimony of all Three leads to the same conclusion ( He 10:18 ).

for after that he had said before-- The conclusion to the sentence is in He 10:17 , "After He had said before, This is the covenant that I will make with them (with the house of Israel, He 8:10 ; here extended to the spiritual Israel) ... saith the Lord; I will put (literally, 'giving,' referring to the giving of the law; not now as then, giving into the hands, but giving) My laws into their hearts ('mind,' He 8:10 ) and in their minds ('hearts,' He 8:10 ); I will inscribe (so the Greek) them (here He omits the addition quoted in He 8:10 , 11 , I will be to them a God ... and they shall not teach every man his neighbor ...), and (that is, after He had said the foregoing, He then adds) their sins ... will I remember no more." The great object of the quotation here is to prove that, there being in the Gospel covenant, "REMISSION of sins" ( He 10:17 ), there is no more need of a sacrifice for sins. The object of the same quotation in He 8:8-13 is to show that, there being a "NEW covenant," the old is antiquated.

18. where remission of these is-- as there is under the Gospel covenant ( He 10:17 ). "Here ends the finale ( He 10:1-18 ) of the great tripartite arrangement (He 7:1-25; 7:26-9:12; 9:13-10:18) of the middle portion of the Epistle. Its great theme was Christ a High Priest for ever after the order of Melchisedec. What it is to be a high priest after the order of Melchisedec is set forth, He 7:1-25 , as contrasted with the Aaronic order. That Christ, however, as High Priest, is Aaron's antitype in the true holy place, by virtue of His self-sacrifice here on earth, and Mediator of a better covenant, whose essential character the old only typified, we learn, He 7:26-9:12. And that Christ's self-sacrifice, offered through the Eternal Spirit, is of everlasting power, as contrasted with the unavailing cycle of legal offerings, is established in the third part, He 9:13-10:18 ; the first half of this last portion [He 9:13-28], showing that both our present possession of salvation, and our future completion of it, are as certain to us as that He is with God, ruling as a Priest and reigning as a King, once more to appear, no more as a bearer of our sins, but in glory as a Judge. The second half, He 10:1-18 , reiterating the main position of the whole, the High Priesthood of Christ, grounded on His offering of Himself--its kingly character its eternal accomplishment of its end, confirmed by Psalms 40 and 110 and Jeremiah 31" [Delitzsch in Alford].

1. ...This Psalm is one of those promises, surely and openly prophesying our Lord and Saviour Jesus Christ; so that we are utterly unable to doubt that Christ is announced in this Psalm, since we are now Christians, and believe the Gospel. For when our Lord and Saviour Jesus Christ asked of the Jews, whose Son they alleged Christ to be, and they had replied, "the Son of David;" He at once replied to their answer, "How then doth David in spirit call Him Lord, saying, The Lord said unto My Lord?" etc. "If then," He asked, "David in the spirit call Him Lord, how is He his son?" With this verse this Psalm beginneth.

2. "The Lord said unto my Lord, Sit Thou on My right hand, until I make Thine enemies Thy footstool"

(ver. 1). We ought, therefore, thoroughly to consider this question proposed to the Jews by the Lord, in the very commencement of the Psalm. For if what the .Jews answered be asked of us, whether we confess or deny it; God forbid that we should deny it. If it be said to us, Is Christ the Son of David, or not? if we reply, No, we contradict the Gospel for the Gospel of St. Matthew thus beginneth, "The book of the generation of Jesus Christ, the Son of David." The Evangelist declareth, that he is writing the book of the generation of Jesus Christ, the Son of David. The Jews, then, when questioned by Christ, whose Son they believed Christ to be, rightly answered, the Son of David. The Gospel agreeth with their answer. Not only the suspicion of the Jews, but the faith of Christians, doth declare this...."If then David in the spirit called Him Lord, how is He his son?" The Jews were silent at this question: they found no further reply: yet they did not seek Him as the Lord, for they did not acknowledge Him to be Himself that Son of David. But let us, brethren, both believe and declare: for, "with the heart we believe unto righteousness: but with the mouth confession is made unto salvation;" let us believe, I say, and let us declare both the Son of David, and the Lord of David. Let us not be ashamed of the Son of David, lest we find the Lord of David angry with us.

3. ...We know that Christ sitteth at the right hand of the Father, since His resurrection from the dead, and ascent into heaven. It is already done: we saw not it, but we have believed it: we have read it in the Scripture, have heard it preached, and hold it by faith. So that by the very circumstance that Christ was David's Son, He became His Lord also. For That which was born of the seed of David was so honoured, that It was also the Lord of David. Thou wonderest at this, as if the same did not happen in human affairs. For if it should happen, that the son of any private person be made a king, will he not be his father's lord? What is yet more wonderful may happen, not only that the son of a private person, by being made a king, may become his father's lord; but that the son of a layman, by being made a Bishop, may become his father's father. So that in this very circumstance, that Christ took upon Him the flesh, that He died in the flesh, that He rose again in the same flesh, that in the same He ascended into Heaven, and sitteth on the right hand of His Father, in this same flesh so honoured, so brightened, so changed into a heavenly garb, He is both David's Son, and David's Lord....

4. Christ, therefore, sitteth at the right hand of God, the Son is on the right hand of the Father, hidden from us. Let us believe. Two things are here said: that God said, "Sit Thou on My right hand;" and added, "until I make Thy enemies Thy footstool;" that is, beneath Thy feet. Thou dost not see Christ sitting at the right hand of the Father: yet thou canst see this, how His enemies are made His footstool. While the latter is fulfilled openly, believe the former to be fulfilled secretly. What enemies are made His footstool? Those to whom imagining vain things it is said, "Why do the heathen so furiously rage together: and why do the people imagine a vain thing?" etc. ...He therefore sitteth at the right hand of God, till His enemies be placed beneath His feet. This is going on, this is taking place: although it is accomplished by degrees, it is going on without end. For though the heathen rage, will they, taking counsel together against Christ, prevent the fulfilment of these words: "I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession"?..."Their memorial is perished with a cry;" but, "The Lord shall endure for ever:" as another Psalm, but not another Spirit, saith.

5. And what followeth? "The Lord shall send the rod of Thy power out of Sion"

(ver. 2). It appeareth, brethren, it most clearly appeareth, that the Prophet is not speaking of that kingdom of Christ, in which He reigneth for ever with His Father, Ruler of the things which are made through Him: for when doth not God the Word reign, who is in the beginning with God? For it is said, "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever." To what eternal King? To one invisible, incorruptible. For in this, that Christ is with the Father, invisible and incorruptible, because He is His Word, and His Power, and His Wisdom, and God with God, through whom all things were made; He is "King eternal;" but, nevertheless, that reign of temporal government, by which, through the mediation of His flesh, He called us into eternity, beginneth with Christians; but of His reign there shall be no end. His enemies therefore are made His footstool, while He is sitting on the right hand of His Father, as it is written; this is now going on, this will go on unto the end....

6. When therefore He hath sent the rod of His power out of Sion: what shall happen? "Be Thou ruler, even in the midst among Thine enemies." First, "Be Thou ruler in the midst of Thine enemies:" in the midst of the raging heathen. For shall He rule "in the midst of His enemies" at a later season, when the Saints have received their reward, and the ungodly their condemnation? And what wonder if He shall then rule, when the righteous reign with Him for ever, and the ungodly burn with eternal punishments? What wonder, if He shall then? Now "in the midst of Thine enemies," now in this transition of ages, in this propagation and succession of human mortality, now while the torrent of time is gliding by, unto this is the rod of Thy power sent out of Sion, "that Thou mayest be Ruler in the midst of Thine enemies." Rule Thou, rule among Pagans, Jews, heretics, false brethren. Rule Thou, rule, O Son of David, Lord of David, rule in the midst of Pagans, Jews, heretics, false brethren. "Be Thou Ruler in the midst of Thine enemies." We understand not this verse aright, if we do not see that it is already going on....

7. "With Thee the beginning on the day of Thy power"

(ver. 3). What is this day of His power, when is there beginning with Him, or what beginning, or in what sense is there beginning with Him, since He is the Beginning?...

8. What meaneth, "With Thee is the beginning"? Suppose anything you please as the beginning. Of Christ Himself, it would rather have been said, Thou art the Beginning, than, With Thee is the beginning. For He answered to those who asked Him, "Who art Thou?" and said, "Even the same that I said unto you, the Beginning;" since His Father also is the Beginning, of whom is the only-begotten Son, in which Beginning was the Word, for the Word was with God. What then, if both the Father and the Son are the beginning, are there two beginnings? God forbid! For as the Father is God, and the Son is God, but the Father and the Son are not two Gods, but one God: so is the Father Beginning and the Son Beginning, but the Father and the Son are not two, but one Beginning. "With Thee is the beginning." Then it shall appear in what sense the beginning is with Thee. Not that the beginning is not with Thee here also. For hast Thou not also said, "Behold, ye shall be scattered, every man to his own, and shall leave Me alone; but I am not alone, because the Father is with Me"? Here therefore also, the beginning is with Thee. For Thou hast said elsewhere also, "But the Father that dwelleth in Me, He doeth His works." "With Thee is the beginning:" nor was the Father ever separated from Thee. But when the Beginning shall appear to be with Thee, then shall it be manifest unto all who are made like Thee; since they shall see Thee as Thou art; for Philip saw Thee here, and sought the Father. Then therefore shall be seen what now is believed: then shall "the beginning be with Thee" in the sight of the righteous, in the sight of saints; the ungodly being removed, that they may not see the brightness of the Lord....

9. Explain of what power thou speakest. Because here also, as is said, His power is mentioned, when the rod of His power is sent forth out of Sion, that He may be Ruler in the midst of His enemies. Of what power speakest thou, "In the splendour of the saints"? "In the splendour," he saith, "of the saints." He speaketh of that power when the saints shall be in splendour; not when still carrying about their earthly flesh, and groaning in a mortal and corruptible body....

10. But this is put off, this will be granted afterwards: what is there now? "From the womb I have begotten Thee, before the morning star." What is here? If God hath a Son, hath He also a womb? Like fleshly bodies, He hath not; for He hath not a bosom either; yet it is said, "He who is in the bosom of the Father, hath declared Him." But that which is the womb, is the bosom also: both bosom and womb are put for a secret place. What meaneth, "from the womb"? From what is secret, from what is hidden; from Myself, from My substance; this is the meaning of "from the womb;" for, "Who shall declare His generation?" Let us then understand the Father saying unto the Son, "From My womb before the morning star have I brought Thee forth." What then meaneth, "before the morning star"? The morning star is put for the stars, as if the Scripture signified the whole from a part, and from one conspicuous star all the stars. But how were those stars created? "That they may be for signs, and for seasons, and for days, and years." ...This expression also, "before the morning star," is used both figuratively and literally, and was thus fulfilled. For the Lord was born at night from the womb of the Virgin Mary; the testimony of the shepherds doth assert this, who were "keeping watch over their flock." So David: O Thou, my Lord, who sittest at the right hand of my Lord, whence art Thou my Son, except because, "From the womb before the morning star I have begotten Thee"?

11. And unto what art Thou born? "The Lord hath sworn, and will not repent: Thou art a Priest for ever after the order of Melchizedec"

(ver. 4). For unto this wast Thou born from the womb before the morning star, that Thou mightest be a Priest for ever after the order of Melchizedec. For in that character in which He was born of the Father, God with God, coeternal with Him who begot Him, He is not a Priest; but He is a Priest on account of the flesh which He assumed, on account of the victim which He was to offer for us received from us. "The Lord," then, "hath sworn." What then meaneth, the Lord hath sworn? Doth the Lord, who forbiddeth men to swear, Himself swear? Or doth He possibly forbid man to swear chiefly on this account, that he may not fall into perjury, and for this reason the Lord may swear, since He cannot be forsworn. For man, who, through a habit of swearing, may slip into perjury, is rightly forbidden to swear: for he will be farther from perjury in proportion as he is far from swearing. For the man who sweareth, may swear truly or falsely: but he who sweareth not, cannot swear falsely; for he sweareth not at all. Why then should not the Lord swear, since the Lord's oath is the seal of the promise? Let Him swear by all means. What then dost thou, when thou swearest? Thou callest God to witness: this is to swear, to call God to witness; and for this reason there must be anxiety, that thou mayest not call God to witness anything false. If therefore thou by an oath dost call God to witness, why then should not God also call Himself to witness with an oath? "I live, saith the Lord," this is the Lord's oath...."The Lord sware," then, that is, confirmed: "He will not repent," He will not change. What? "Thou art a Priest for ever. "For ever," for He will not repent. But Priest, in what sense? Will there be those victims, victims offered by the Patriarchs, altars of blood, and tabernacle, and those sacred emblems of the Old Covenant? God forbid! These things are already abolished; the temple being destroyed, that priesthood taken away, their victim and their sacrifice having alike disappeared, not even the Jews have these things. They see that the priesthood after the order of Aaron hath already perished, and they do not recognise the Priesthood after the order of Melchizedec. I speak unto believers. If catechumens understand not something, let them lay aside sloth, and hasten unto knowledge. It is not therefore needful for me to disclose mysteries here: let the Scriptures intimate to you what is the Priesthood after the order of Melchizedec.

12. "The Lord on Thy right hand"

David. It is of faith that he wrote this psalm on the Messias. The Jews, in our Saviour's time, were convinced of it, (Matthew xxii. 42.) so that their posterity (Berthier) in vain attempts to explain it of Abraham, David, Solomon, Ezechias, Zorobabel. (St. Chrysostom) --- Even some of the candidly own that it can relate to no other, (Thalmud) and Christians are universally of this belief. (Calmet) --- Lord. Hebrew Jehova, (Haydock) the Father. (Menochius) --- To my Lord. Hebrew Ladoni, (Haydock) the Son incarnate, (Menochius) Lord of all, though the son of David. (Worthington) --- Who else could be David's superior? as Christ argues. (Haydock) --- The title Adonoi is given to God, (ver. 5., &c.; Calmet) as my is never united with the ineffable name. --- Hand. In equal power (Berthier) as God, and in the highest dignity as man, after the ascension. (Calmet) --- This thought should encourage us to suffer patiently, (Colossians iii. 1.) as Christ was to suffer, and thus to enter into his glory. The saints did not strive to divide him. But we would suffer nothing, and yet be glorified at the hour of our death! (Berthier) --- Until. This word does not always mark the term of a thing. When all shall be subdued, then Christ will continue to it with greater majesty, (1 Corinthians xv. 25.; Calmet) for ever. (Worthington) (Hebrews x. 13.) --- Footstool. As was customary with conquerors, Josue x. 24.

Sion. Whence the empire of Christ extended over all the earth, Isaias ii. 3., and Luke xxiv. 47. (Calmet) --- In spite of opposition, he reigns in the Church, and will one day make all submit. (Berthier) --- On Whitsunday the new law was promulgated, to continue unto the end of time. (Worthington)

Principality. Christ says, All power is given to me, Matthew xxviii., and this he will display (Haydock) in the day of judgment. (St. Chrysostom) --- Greek: Arche is used in this sense by Xenophon, &c., (Calmet) as principium is by Suetonius, (in Aug.) yet it may also signify, This is the "origin," or source of thy authority, from the womb," &c. (St. Chrysostom) (Berthier) --- The consubstantiality of the Son is hence manifest, and this ensures every perfection. (Haydock) --- The Father and the Son are both principals. (St. Jerome) --- Christ was in the beginning, (John i.) and the very beginning. His eternal birth is here mentioned, though some have explained it of his temporal nativity, which took place before the rising of the day-star. (Calmet) --- This, however, would seem a trivial circumstance, (Berthier) whereas the birth of Christ before the whole creation is of great consequence. --- Saints. Or "holy places," sanctorum. Hebrew, "In the beauties (behadre.; Haydock) St. Jerome has read berri, in the mountains, (Calmet) of holiness, (Montanus) or of the sanctuary." Christ will come to judge surrounded by his angels, (Calmet) and saints. (Haydock) (St. Augustine) --- I begot thee. This expresses the sense more clearly (Haydock) than the Hebrew tibi ros emissio (Hebrew tal.) nativitatis tuæ. St. Jerome's version must be deemed inaccurate, and the Hebrew points, (Berthier) which render the modern versions so very different from ours, may be safely rejected. (Haydock) See Muis. (Genebrard) (Calmet) --- Robertson mentions fourteen different translations of this text, and many more might be given. (Haydock) --- But ours is clear, and beautiful. (Calmet) --- Protestants, "Thy people shall be willing in the day of thy power, in the beauties of holiness, from (Marginal note, more than) the womb of the morning: thou hast the dew of thy youth." (Haydock) --- Thy offspring shall be very numerous, (Isaias xlviii. 1., and xiv. 8.) and people shall willingly join thy banners, or rather come to offer victims in the sanctuary. (Calmet) --- The eternal birth of Christ, (Micheas v. 2.) from his father's substance, establishes his principality, so that he rises triumphant, &c. (Worthington) --- The present Hebrew text seems to be purposely rendered obscure, or unintelligible by the Jews, both in this verse, and in the following. (Du Hamel)

Repent. Not that He can ever do so, or give way to error: but the sacred writer expresses himself thus, to give us the greatest security. (Calmet) --- The order. Hebrew dibrathi, "my order," Melchisedech. The i has been perhaps designedly inserted, to render the argumentation in the epistle to the Hebrews of no weight, "as the force of the text sinks into just nothing." (Kennicott) --- Protestants and Pagnin here abandon the Hebrew. But Montanus corrects the latter, and substitutes "upon my word," which is more honest, as he deemed the Hebrew text unerring, though here it be not so unquestionably, as the Almighty would thus address Melchisedech, unless that title be here given to Christ. St. Jerome takes no notice of my, no more than the apostle, &c. (Haydock) --- This instance "may perhaps put all serious Christians upon deliberating---whether they should any longer maintain the absolute integrity of the present Hebrew text." See Psalm xv. 10. (Kennicott, Dis. i. p. 219.) --- Melchisedech. Christ is declared king and priest for ever, (Worthington) like Melchisedech, who united in his person both dignities, and presided not over a particular people, nor stood in need of any stated place. His succession is not recorded, and his sacrifice consisted of bread and wine; in all which respects he differed from the Levitical priest, and prefigured Christ, who is immolated under the same species throughout the world, Malachias i. 11. (Menochius) --- We read in Scripture of three orders of priesthood: 1st, of kings, 2d, of the first-born, and 3d, of Aaron. Melchisedech, in quality of king, exercised the priestly office, as both functions were formerly united: and hence the word Cohen signifies both a temporal and spiritual prince. This light of nations ensured to his order a perpetual duration, whilst that of Aaron was to have an end. Thus Christ offered to his Father from all eternity the sacrifice of his obedience, and future sufferings; and in time, he presented that of his own life, which he continues to offer in the Catholic Church, (Calmet) by priests who are only his ministers, 1 Corinthians vi. (Worthington) --- The apostle does not specify the oblation of bread and wine, as it was unnecessary, the sacrifice of Christ on the cross having put an end to the sacrifices of the old law, which could only be offered by the children of Aaron, from whom he did not spring. This was enough for his purpose. But as Menchisedech offered bread and wine, Christ must also have done the same, to be of his order. St. Cyprian, and the other Fathers, with great unanimity observe, that the sacrifice of Melchisedech was a figure of that of Jesus Christ, in bread and wine; and of course (Berthier) our sacred mysteries must contain the substance. (Haydock) --- By their application, Christ still pacifies his Father in behalf of sinners: so that the effects of his priesthood do not cease, as those of all the priests in the Old Testament did by their death. (Worthington)

1 The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. 2 The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. 4 The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.

Some have called this psalm David's creed, almost all the articles of the Christian faith being found in it; the title calls it David's psalm, for in the believing foresight of the Messiah he both praised God and solaced himself, much more may we, in singing it, to whom that is fulfilled, and therefore more clearly revealed, which is here foretold. Glorious things are here spoken of Christ, and such as oblige us to consider how great he is.

I. That he is David's Lord. We must take special notice of this because he himself does. Matt. xxii. 43 , David, in spirit, calls him Lord. And as the apostle proves the dignity of Melchizedek, and in him of Christ, by this, that so great a man as Abraham was paid him tithes ( Heb. vii. 4 ), so we may by this prove the dignity of the Lord Jesus that David, that great man, called him his Lord; by him that king acknowledges himself to reign, and to him to be acceptable as a servant to his lord. Some think he calls him his Lord because he was the Lord that was to descend from him, his son and yet his Lord. Thus him immediate mother calls him her Saviour ( Luke i. 47 ); even his parents were his subjects, his saved ones.

II. That he is constituted a sovereign Lord by the counsel and decree of God himself: The Lord, Jehovah, said unto him, Sit as a king. He receives of the Father this honour and glory ( 2 Pet. i. 17 ), from him who is the fountain of honour and power, and takes it not to himself. He is therefore rightful Lord, and his title is incontestable; for what God has said cannot be gainsaid. He is therefore everlasting Lord; for what God has said shall not be unsaid. He will certainly take and keep possession of that kingdom which the Father has committed to him, and none can hinder.

III. That he was to be advanced to the highest honour, and entrusted with an absolute sovereign power both in heaven and in earth: Sit thou at my right hand. Sitting is a resting posture; after his services and sufferings, he entered into rest from all his labours. It is a ruling posture; he sits to give law, to give judgment. It is a remaining posture; he sits like a king for ever. Sitting at the right hand of God denotes both his dignity and his dominion, the honour put upon him and the trusts reposed in him by the Father. All the favours that come from God to man, and all the service that comes from man to God, pass through his hand.

IV. That all his enemies were in due time to be made his footstool, and not till then; but then also he must reign in the glory of the Mediator, though the work of the Mediator will be, in a manner, at an end. Note, 1. Even Christ himself has enemies that fight against his kingdom and subjects, his honour and interest, in the world. There are those that will not have him to reign over them, and thereby they join themselves to Satan, who will not have him to reign at all. 2. These enemies will be made his footstool; he will subdue them and triumph over them; he will do it easily, as easily as we put a footstool in its proper place, and such a propriety there will be in it. He will make himself easy by the doing of it, as a man that sits with a footstool under his feet; he will subdue them in such a way as shall be most for his honour and their perpetual disgrace; he will tread down the wicked, Mal. iv. 3 . 3. God the Father has undertaken to do it: I will make them thy footstool, who can do it. 4. It will not be done immediately. All his enemies are now in a chain, but not yet made his footstool. This the apostle observes. Heb. ii. 8 , We see not yet all things put under him. Christ himself must wait for the completing of his victories and triumphs. 5. He shall wait till it is done; and all their might and malice shall not give the least disturbance to his government. His sitting at God's right hand is a pledge to him of his setting his feet, at last, on the necks of all his enemies.

V. That he should have a kingdom set up in the world, beginning at Jerusalem ( v. 2 ): " The Lord shall send the rod or sceptre of thy strength out of Zion, by which thy kingdom shall be erected, maintained, and administered." The Messiah, when he sits on the right hand of the Majesty in the heavens, will have a church on earth, and will have an eye to it; for he is King upon the holy hill of Zion ( Ps. ii. 6 ), in opposition to Mount Sinai, that frightful mountain, on which the law was given, Heb. xii. 18, 24; Gal. iv. 24, 25 . The kingdom of Christ took rise from Zion, the city of David, for he was the Son of David, and was to have the throne of his father David. By the rod of his strength, or his strong rod, is meant his everlasting gospel, and the power of the Holy Ghost going along with it—the report of the word, and the arm of the Lord accompanying it ( Isa. liii. 1 ; Rom. i. 16 ),—the gospel coming in word, and in power, and in the holy Ghost, 1 Thess. i. 5 . By the word and Spirit of God souls were to be reduced first, and brought into obedience to God, and then ruled and governed according to the will of God. This strong rod God sent forth; he poured out the Spirit, and gave both commissions and qualifications to those that preached the word, and ministered the Spirit, Gal. iii. 5 . It was sent out of Zion, for there the Spirit was given, and there the preaching of the gospel among all nations must begin, at Jerusalem. See Luke xxiv. 47 , 49 . Out of Zion must go forth the law of faith, Isa. ii. 3 . Note, The gospel of Christ, being sent of God, is mighty through God to do wonders, 2 Cor. x. 4 . It is the rod of Christ's strength. Some make it to allude not only to the sceptre of a prince, denoting the glory of Christ shining in the gospel, but to a shepherd's crook, his rod and staff, denoting the tender care of Christ takes of his church; for he is both the great and the good Shepherd.

VI. That his kingdom, being set up, should be maintained and kept up in the world, in spite of all the oppositions of the power of darkness. 1. Christ shall rule, shall give laws, and govern his subjects by them, shall perfect them, and make them easy and happy, shall do his own will, fulfil his own counsels, and maintain his own interests among men. His kingdom is of God, and it shall stand; his crown sits firmly on his head, and there it shall flourish. 2. He shall rule in the midst of his enemies. He sits in heaven in the midst of his friends; his throne of glory there is surrounded with none but faithful worshippers of him, Rev. v. 11 . But he rules on earth in the midst of his enemies, and his throne of government here is surrounded with those that hate him and fight against him. Christ's church is a lily among thorns, and his disciples are sent forth as sheep in the midst of wolves; he knows where they dwell, even where Satan's seat is ( Rev. ii. 13 ), and this redounds to his honour that he not only keeps his ground, but gains his point, notwithstanding all the malignant policies and powers of hell and earth, which cannot shake the rock on which the church is built. Great is the truth, and will prevail.

VII. That he should have a great number of subjects, who should be to him for a name and a praise, v. 3 .

1. That they should be his own people, and such as he should have an incontestable title to. They are given to him by the Father, who gave them their lives and beings, and to whom their lives and beings were forfeited. Thine they were and thou gavest them me, John xvii. 6 . They are redeemed by him; he has purchased them to be to himself a peculiar people, Tit. ii. 14 . They are his by right, antecedent to their consent. He had much people in Corinth before they were converted, Acts xviii. 10 .

2. That they should be a willing people, a people of willingness, alluding to servants that choose their service and are not coerced to it (they love their masters and would not go out free), to soldiers that are volunteers and not pressed men ("Here am I, send me"), to sacrifices that are free-will offerings and not offered of necessity; we present ourselves living sacrifices. Note, Christ's people are a willing people. The conversion of a soul consists in its being willing to be Christ's, coming under his yoke and into his interests, with an entire compliancy and satisfaction.

3. That they should be so in the day of his power, in the day of thy muster (so some); when thou art enlisting soldiers thou shalt find a multitude of volunteers forward to be enlisted; let but the standard be set up and the Gentiles will seek to it, Isa. xi. 10 ; lx. 3 . Or when thou art drawing them out to battle they shall be willing to follow the Lamb whithersoever he goes, Rev. xiv. 4 . In the day of thy armies (so some); "when the first preachers of the gospel shall be sent forth, as Christ's armies, to reduce apostate men, and to ruin the kingdom of apostate angels, then all that are thy people shall be willing; that will be thy time of setting up thy kingdom." In the day of thy strength, so we take it. There is a general power which goes along with the gospel to all, proper to make them willing to be Christ's people, arising from the supreme authority of its great author and the intrinsic excellency of the things themselves contained in it, besides the undeniable miracles that were wrought for the confirmation of it. And there is also a particular power, the power of the Spirit, going along with the power of the word, to the people of Christ, which is effectual to make them willing. The former leaves sinners without matter of excuse; this leaves saints without matter of boasting. Whoever are willing to be Christ's people, it is the free and mighty grace of God that makes them so.

4. That they should be so in the beauty of holiness, that is, (1.) They shall be allured to him by the beauty of holiness; they shall be charmed into a subjection to Christ by the sight given them of his beauty, who is the holy Jesus, and the beauty of the church, which is the holy nation. (2.) They shall be admitted by him into the beauty of holiness, as spiritual priests, to minister in his sanctuary; for by the blood of Jesus we have boldness to enter into the holiest. (3.) They shall attend upon him in the beautiful attire or ornaments of grace and sanctification. Note, Holiness is the livery of Christ's family and that which becomes his house for ever. Christ's soldiers are all thus clothed; these are the colours they wear. The armies of heaven follow him in fine linen, clean and white, Rev. xix. 14 .

5. That he should have great numbers of people devoted to him. The multitude of the people is the honour of the prince, and that shall be the honour of this prince. From the womb of the morning thou hast the dew of thy youth, that is, abundance of young converts, like the drops of dew in a summer's morning. In the early days of the gospel, in the morning of the New Testament, the youth of the church, great numbers flocked to Christ, and there were multitudes that believed, a remnant of Jacob, that was as dew from the Lord, Mic. v. 7 ; Isa. lxiv. 4, 8 . Or thus? " From the womb of the morning (from their very childhood) thou hast the dew of thy people's youth, that is, their hearts and affections when they are young; it is thy youth, because it is dedicated to thee." The dew of the youth is a numerous, illustrious, hopeful show of young people flocking to Christ, which would be to the world as dew to the ground, to make it fruitful. Note, The dew of our youth, even in the morning of our days, ought to be consecrated to our Lord Jesus.

1. The Lord said-- literally, "A saying of the Lord," (compare Psa 36:1 ), a formula, used in prophetic or other solemn or express declarations.

my Lord-- That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption ( Mt 22:44 ) also proves.

Sit ... at my right hand-- not only a mark of honor ( 1Ki 2:19 ), but also implied participation of power ( Psa 45:9 ; Mr 16:19 ; Ep 1:20 ).

Sit-- as a king ( Psa 29:10 ), though the position rather than posture is intimated (compare Ac 7:55 , 56 ).

until I make, &c.-- The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power ( Mt 28:18 ) for their subjugation, will assuredly be established ( 1Co 15:24-28 ). This is neither His government as God, nor that which, as the incarnate Saviour, He exercises over His people, of whom He will ever be Head.

thine enemies thy footstool-- an expression taken from the custom of Eastern conquerors (compare Jos 10:24 ; Jud 1:7 ) to signify a complete subjection.

2. the rod of thy strength-- the rod of correction ( Is 9:4 ; 10:15 ; Jr 48:12 ), by which Thy strength will be known. This is His Word of truth ( Is 2:3 ; 11:4 ), converting some and confounding others (compare 2Th 2:8 ).

out of Zion-- or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare Psa 2:6 ).

rule thou, &c.-- over enemies now conquered.

in the midst-- once set upon, as by ferocious beasts ( Psa 22:16 ), now humbly, though reluctantly, confessed as Lord ( Php 2:10 , 11 ).

3. Thy people ... willing-- literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare Ex 25:2 ; Psa 54:6 ), also a similar form ( Jud 5:2-9 ).

in the day of thy power-- Thy people freely offer themselves ( Ro 12:1 ) in Thy service, enlisting under Thy banner.

in the beauties of holiness-- either as in Psa 29:2 , the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests ( 1Pe 2:9 ; Re 1:5 ), attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests ( Le 16:4 ) typified. The last very obscure clause--

from the womb ... youth-- may, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare Ec 11:9 )--the "dew" is a constant emblem of whatever is refreshing and strengthening ( Pr 19:12 ; Ho 14:5 ). The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare Mi 5:7 ).

4. The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained.

after the order-- ( He 7:15 ) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.

Then was Jesus led up of the Spirit into the wilderness to be tempted of the Devil.2. And when He had fasted forty days and forty nights, He was afterward an hungred.

The Lord being baptized by John with water, is led by the Spirit into the wilderness to be baptized by the fire of temptation. ’Then,’ i.e. when the voice of the Father had been given from heaven.

Whoever thou art then that after thy baptism sufferest grievous trials, be not troubled thereat; for this thou receivedst arms, to fight, not to sit idle. God does not hold all trial from us; first, that we may feel that we are become stronger; secondly, that we may not be puffed up by the greatness of the gifts we have received; thirdly, that the Devil may have experience that we have entirely renounced him; fourthly, that by it we may be made stronger; fifthly, that we may receive a sign of the treasure entrusted to us; for the Devil would not come upon us to tempt us, did he not see us advanced to greater honours.

The Devil’s snares are chiefly spread for the sanctified, because a victory over the saints is more desired than over others.

Some doubt what Spirit it was that led Jesus into the desert, for that it is said after, "The Devil took him into the holy city." But true and without question agreeable to the context is the received opinion, that it was the Holy Spirit; that His own Spirit should lead Him thither where the evil spirit should find Him and try Him.

Why did He offer Himself to temptation? That He might be our mediator in vanquishing temptation not by aid only, but by example.

He was led by the Holy Spirit, not as an inferior at the bidding of a greater. For we say, "led," not only of him who is constrained by a stronger than he, but also of him who is induced by reasonable persuasion; as Andrew "found his brother Simon, and brought him to Jesus."

"Led," not against His will, or as a prisoner, but as by a desire for the conflict.

The Devil comes against men to tempt them, but since He could not come against Christ, therefore Christ came against the Devil.

We should know that there are three modes of temptation; suggestion, delight, and consent; and we when we are tempted commonly fall into delight or consent, because being born of the sin of the flesh, we bear with us whence we afford strength for the contest; but God who incarnate in the Virgin’s womb came into the world without sin, carried within Him nothing of a contrary nature. He could then be tempted by suggestion; but the delight of sin never gnawed His soul, and therefore all that temptation of the Devil was without not within Him.

The Devil is wont to be most urgent with temptation, when he sees us solitary; thus it was in the beginning he tempted the woman when he found her without the man, and now too the occasion is offered to the Devil, by the Saviour’s being led into the desert.

This desert is that between Jerusalem and Jericho, where the robbers used to resort. It is called Hammaim, i.e. ’of blood,’ from the bloodshed which these robbers caused there; hence the man was said (in the parable) to have fallen among robbers as he went down from Jerusalem to Jericho, being a figure of Adam, who was overcome by daemons. It was therefore fit that the place where Christ overcame the Devil, should be the same in which the Devil in the parable overcomes man.

Not Christ only is led into the desert by the Spirit, but also all the sons of God who have the Holy Spirit. For they are not content to sit idle, but the Holy Spirit stirs them to take up some great work, i.e. to go out into the desert where they shall meet with the Devil; for there is no righteousness wherewith the Devil is pleased.

For all good is without the flesh and the world, because it is not according to the will of the flesh and the world. To such a desert then all the sons of God go out that they may be tempted.

For example, if you are unmarried, the Holy Spirit has by that led you into the desert, that is, beyond the limits of the flesh and the world, that you may be tempted by lust. But he who is married is unmoved by such temptation. Let us learn that the sons of God are not tempted but when they have gone forth into the desert, but the children of the Devil whose life is in the flesh and the world are then overcome and obey; the good man, having a wife is content; the bad, though he have a wife is not therewith content, and so in all other things.

The children of the Devil go not out to the Devil that they may be tempted. For what need that he should seek the strife who desires not victory? But the sons of God having more confidence and desirous of victory, go forth against him beyond the boundaries of the flesh. For this cause then Christ also went out to the Devil, that He might be tempted of him.

But that you may learn how great a good is fasting, and what a mighty shield against the Devil, and that after baptism you ought to give attention to fasting and not to lusts, therefore Christ fasted, not Himself needing it, but teaching us by His example.

And to fix the measure of our quadragesimal fast, be fasted forty days and forty nights.

The Creator of all things took no food whatever during forty days. We also, at the season of Lent as much as in us lies afflict our flesh by abstinence. The number forty is preserved, because the virtue of the decalogue is fulfilled in the books of the holy Gospel; and ten taken four times amounts to forty.

Or, because in this mortal body we consist of four elements by the delights of which we go against the Lord’s precepts received by the decalogue. And as we transgress the decalogue through the lusts of this flesh, it is fitting that we afflict the flesh forty-fold.

Or, as by the Law we offer the tenth of our goods, so we strive to offer the tenth of our time. And from the first Sunday of Lent to the rejoicing of the paschal festival is a space of six weeks, or forty-two days, subtracting from which the six Sundays which are not kept there remain thirty-six. Now as the year consists of three hundred and sixty-five, by the affliction of these thirty-six we give the tenth of our year to God.

Otherwise; The sum of all wisdom is to be acquainted with the Creator and the creature. The Creator is the Trinity, Father, Son, and Holy Ghost; the creature is partly invisible, - as the soul to which we assign a threefold nature, (as in the command to love God with the whole heart, mind, and soul,) - partly visible as the body, which we divide into four elements; the hot, the cold, the liquid, the solid. The number ten then, which stands for the whole law of life, taken four times, that is, multiplied by that number which we assign for the body, because by the body the law is obeyed or disobeyed, makes the number forty. All the aliquot parts in this number, viz. 1, 2, 4, 5, 8, 10, 20, taken together make up the number 50. Hence the time of our sorrow and affliction is fixed at forty days; the state of blessed joy which shall be hereafter is figured in the quinquagesimal festival, i.e. the fifty days from Easter to Pentecost.

Not however because Christ fasted immediately after having received baptism, are we to suppose that He established a rule to be observed, that we should fast immediately after His baptism. But when the conflict with the tempter is sore, then we ought to fast, that the body may fulfil its warfare by chastisement, and the soul obtain victory by humiliation.

The Lord knew the thoughts of the Devil, that he sought to tempt Him; he had heard that Christ had been born into this world with the preaching of Angels, the witness of shepherds, the inquiry of the Magi, and the testimony of John. Thus the Lord proceeded against him, not as God, but as man, or rather both as God and man. For in forty days of fasting not to have been "an hungred" was not as man; to be ever "an hungred" was not as God. He was "an hungred" then that the God might not be certainly manifested, and so the hopes of the Devil in tempting Him be extinguished, and His own victory hindered.

He was "an hungred," not during the forty days, but after them. Therefore when the Lord hungred, it was not that the effects of abstinence then first came upon Him, but that His humanity was left to its own strength. For the Devil was to be overcome, not by the God, but by the flesh. By this was figured, that after those forty days which He was to tarry on earth after His passion were accomplished, He should hunger for the salvation of man, at which time He carried back again to God His Father the expected gift, the humanity which He had taken on Him.

And when the Tempter came to Him, he said, "If Thou be the Son of God, command that these stones be made bread."4. But He answered and said, "It is written, ’Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.’ "

The Devil who had begun to despair when he saw that Christ fasted forty days, now again began to hope when he saw that "he was an hungred;" and "then the tempter came to him." If then you shall have fasted and after been tempted, say not, I have lost the fruit of my fast; for though it have not availed to hinder temptation, it will avail to hinder you from being overcome by temptation.

If we observe the successive steps of the temptation, we shall be able to estimate by how much we are freed from temptation. The old enemy tempted the first man through his belly, when he persuaded him to eat of the forbidden fruit; through ambition when he said, "Ye shall be as gods;" through covetousness when he said, "Knowing good and evil;" for there is a covetousness not only of money, but of greatness, when a high estate above our measure is sought.

He begins with that which had once been the means of his victory, the palate; "If thou be the Son of God, command that these stones become loaves." What means such a beginning as this, but that he knew that the Son of God was to come, yet believed not that He was come on account of His fleshly infirmity. His speech is in part that of an enquirer, in part that of a tempter; he professes to believe Him God, he strives to deceive Him as man.

And therefore in the temptation he makes a proposal of such a double kind by which His divinity would be made known by the miracle of the transformation, the weakness of the man deceived by the delight of food.

But thou art caught, O Enemy, in a dilemma. If these stones can be made bread at His word, your temptation is vain against one so mighty. If He cannot make them bread, your suspicions that this is the Son of God must be vain.

But as the Devil blinds all men, so is he now invisibly made blind by Christ. He found Him "an hungred" at the end of forty days, and knew not that He had continued through those forty without being hungry. When he suspected Him not to be the Son of God, he considered not that the mighty Champion can descend to things that be weak, but the weak cannot ascend to things that are high.

We may more readily infer from His not being "an hungred" for so many days that He is God, than from His being "an hungred" after that time that He is man. But it may be said, Moses and Elias fasted forty days, and were men. But they hungred and endured, He for the space of forty days hungred not, but afterwards. To be hungry and yet refuse food is within the endurance of man; not be hungry belongs to the Divine nature only.

Christ’s purpose was to vanquish by humility;

hence he opposed the adversary rather by testimonies out of the Law, than by miraculous powers; thus at the same time giving more honour to man, and more disgrace to the adversary, when the enemy of the human race thus seemed to be overcome by man rather than by God.

So the Lord when tempted by the Devil answered only with precepts of Holy Writ, and He who could have drowned His tempter in the abyss, displayed not the might of His power; giving us an example, that when we suffer any thing at the hands of evil men, we should be stirred up to learning rather than to revenge.

He said not, ’I live not,’ but, "Man doth not live by bread alone," that the Devil might still ask, "If thou be the Son of God." If He be God, it is as though He shunned to display what He had power to do; if man, it is a crafty will that His want of power should not be detected.

This verse is quoted from Deuteronomy. (margin note: c. 8. 3) Whoso then feeds not on the Word of God, he lives not; as the body of man cannot live without earthly food, so cannot his soul without God’s word. This word is said to proceed out of the mouth of God, where he reveals His will by Scripture testimonies.

Then the Devil taketh Him up into the holy city, and setteth Him on a pinnacle of the temple,6. And saith unto Him, "If Thou be the Son of God, cast Thyself down; for it is written, ’He shall give His Angels charge concerning Thee:’ and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone."7. Jesus said unto Him, "It is written again, ’Thou shalt not tempt the Lord thy God.’ "

From this first answer of Christ, the Devil could learn nothing certain whether He were God or man; he therefore betook him to another temptation, saying within himself; This man who is not sensible of the appetite of hunger, if not the Son of God, is yet a holy man; and such do attain strength not to be overcome by hunger; but when they have subdued every necessity of the flesh, they often fall by desire of empty glory. Therefore he began to tempt Him by this empty glory.

"Took him," not because the Lord was weak, but the enemy proud; he imputed to a necessity what the Saviour did willingly.

Jerusalem was called the Holy City, for in it was the Temple of God, the Holy of holies, and the worship of the one God according to the law of Moses.

This shews that the Devil lies in wait for Christ’s faithful people even in the sacred places.

Behold when it is said that this God was taken by the Devil into the holy city, pious ears tremble to hear, and yet the Devil is head and chief among the wicked; what wonder that He suffered Himself to be led up a mountain by the wicked one himself, who suffered Himself to be crucified by his members.

The Devil places us on high places by exalting with pride, that he may dash us to the ground again.

The "pinnacle" is the seat of the doctors; for the temple had not a pointed roof like our houses, but was flat on the top after the manner of the country of Palestine, and in the temple were three stories. It should be known that "the pinnacle" was on the floor, and in each story was one pinnacle. Whether then he placed Him on the pinnacle in the first story, or that in the second, or the third, he placed Him whence a fall was possible.

Observe here that all these things were done with bodily sense, and by careful comparison of the context it seems probable that the Devil appeared in human form.

Perhaps you may say, How could he in the sight of all place Him bodily upon the temple? Perhaps the Devil so took Him as though He were visible to all, while He, without the Devil being aware of it, made Himself invisible.

He set Him on a pinnacle of the temple when he would tempt Him through ambition, because in this seat of the doctors he had before taken many through the same temptation, and therefore thought that when set in the same seat, He might in like manner be puffed up with vain pride.

In the several temptations the single aim of the Devil is to find if He be the Son of God, but he is so answered as at last to depart in doubt; He says, "Cast thyself," because the voice of the Devil, which is always called men downwards, has power to persuade them, but may not compel them to fall.

How does he expect to discover by this proposition whether He be the Son of God or not? For to fly through the air is not proper to the Divine nature, for it is not useful to any. If then any were to attempt to fly when challenged to it, he would be acting from ostentation, and would belong rather to the Devil than to God. If it is enough to a wise man to be what he is, and he has no wish to seem what he is not, how much more should the Son of God hold it not necessary to shew what He is; He of whom none can know so much as He is in Himself?

But as Satan transfigures himself into an Angel of light, and spreads a snare for the faithful, even from the divine Scriptures, so now he uses its texts, not to instruct but to deceive.

This verse we read in the ninetieth Psalm, [ Psa 91:11 ] but that is a prophecy not of Christ, but of some holy man, so the Devil interprets Scripture amiss.

For the Son of God in truth is not borne of Angels, but Himself bears them, or if He be borne in their arms, it is not from weakness, lest He dash His foot against a stone, but for the honour. O thou Devil, thou hast read that the Son of God is borne in Angels’ arms, hast thou not also read that He shall tread upon the asp and basilisk? But the one text he brings forward as proud, the other he omits as crafty.

Observe that Scripture is brought forward by the Lord only with an apt meaning, but by the Devil irreverently; for that where it is written, "He shall give his Angels charge over thee," is not an exhortation to cast Himself headlong.

We must explain thus; Scripture says of any good man, that He has given it in charge to His Angels, that is to His ministering spirits, to bear him in their hands, i.e. by their aid to guard him that he dash not his foot against a stone, i.e. keep his heart that it stumble not at the old law written in tables of stone. Or by the stone may be understood every occasion of sin and error.

It should be noted, that though our Saviour suffered Himself to be placed by the Devil on a pinnacle of the temple, yet refused to come down also at his command, giving us an example, that whosoever bids us ascend the strait way of truth we should obey. But if he would again cast us down from the height of truth and virtue to the depth of error we should not hearken to him.

The false Scripture darts of the Devil He brands with the true shield of Scripture.

Yet He says not, Thou shalt not tempt me thy Lord God; but, "Thou shalt not tempt the Lord thy God;" which every man of God when tempted by the Devil might say; for whoso tempts a man of God, tempts God.

Otherwise, it was a suggestion to Him, as man, that He should seek by requiring some miracle to know the greatness of God’s power.

It is a part of sound doctrine, that when man has any other means, he should not tempt the Lord his God.

And it is to tempt God, in any thing to expose one’s self to danger without cause.

It should be noted, that the required texts are taken from the book of Deuteronomy only, that He might shew the sacraments of the second Law.

Again, the Devil taketh Him up into an exceeding high mountain, and sheweth Him all the kingdoms of the world, and the glory of them;9. And saith unto Him, "All these things will I give Thee, if Thee wilt fall down and worship me."10. Then saith Jesus unto him, "Get thee hence, Satan: for it is written, ’Thou shalt worship the Lord thy God, and Him only shalt thou serve.’ "11. Then the Devil leaveth Him, and, behold Angels came and ministered unto Him.

The Devil, left in uncertainty by this second reply, passes to a third temptation. Christ had broken the nets of appetite, had passed over those of ambition, he now spreads for Him those of covetousness; "He taketh him up into a very high mountain," such as in going round about the earth he had noticed rising above the rest. The higher the mountain, the wider the view from it.

He shews Him not so as that they truly saw the very kingdoms, cities, nations, their silver and their gold; but the quarters of the earth where each kingdom and city lay. As suppose from some high ground I were to point out to you, see there lies Rome, there Alexandria; you are not supposed to see the towns themselves, but the quarter in which they lie. Thus the Devil might point out the several quarters with his finger, and recount in words the greatness of each kingdom and its condition; for that is said to be shewn which is in any way presented to the understanding.

We are not to suppose that when he shewed him the kingdoms of the world, he presented before Him the kingdom of Persia, for instance, or India; but he shewed his own kingdom, how he reigns in the world, that is, how some are governed by fornication, some by avarice.

By "their glory," is meant, their gold and silver, precious stones and temporal goods.

The Devil shews all this to the Lord, not as though he had power to extend his vision or shew Him any thing unknown. But setting forth in speech as excellent and pleasant, that vain worldly pomp wherein himself delighted, he thought by suggestion of it, to create in Christ a love of it.

He saw not, as we see, with the eye of lust, but as a physician looks on disease without receiving any hurt.

An arrogant and vain vaunt; for he hath not the power to bestow all kingdoms, since many of the saints have, we know, been make kings of God.

But such things as are gotten by iniquity in this world, as riches, for instance, gained by fraud or perjury, these the Devil bestows. The Devil therefore cannot give riches to whom he will, but to those only who are willing to receive them of him.

Wonderful infatuation in the Devil! To promise earthly kingdoms to Him who gives heavenly kingdoms to His faithful people, and the glory of earth to Him who is Lord of the glory of heaven!

Ambition has its dangers at home; that it may govern, it is first others’ slave; it bows in flattery that it may rule in honour; and while it would be exalted, it is made to stoop.

See the Devil’s pride as of old. In the beginning he sought to make himself equal with God, now he seeks to usurp the honours due to God, saying, "If thou wilt fall down and worship me." Who then worships the Devil must first fall down.

With these words He puts an end to the temptations of the Devil, that they should proceed not further.

The Devil and Peter are not, as many suppose, condemned to the same sentence. To Peter it is said, "Get thee behind me, Satan;" i.e. follow thou behind Me who art contrary to My will. But here it is, "Go, Satan," and is not added, ’behind Me,’ that we may understand "into the fire prepared for thee and thy angels."

Other copies read, "Get thee behind me;" i.e. remember thee in what glory thou wast created, and into what misery thou hast fallen.

Observe how Christ when Himself suffered wrong at the hands of the Devil, being tempted of him, saying, "If thou be the Son of God, cast thyself down," yet was not moved to chide the Devil. But now when the Devil usurps the honour of God, he is wroth, and drives him away, saying, "Go thy way, Satan;" that we may learn by His example to bear injuries to ourselves with magnanimity, but wrongs to God, to endure not so much as to hear; for to be patient under our own wrongs is praiseworthy, to dissemble when God is wronged is impiety.

When the Devil says to the Saviour, "If thou wilt fall down and worship me," he is answered by the contrary declaration, that it more becomes him to worship Jesus as his Lord and God.

The one Lord our God is the Holy Trinity, to which alone we justly owe the service of piety.

By service is to be understood the honour due to God; as our version renders the Greek words, ’latria,’ wherever it occurs in Scripture, by ’service’ (servitus), but that service which is due to men (as where the Apostle bids slaves be subject to their master) is in Greek called ’dulia;’ while ’latria,’ always, or so often that we say always, is used of that worship which belongs to God.

The Devil, we may fairly suppose, did not depart in obedience to the command, but the Divine nature of Christ, and the Holy Spirit which was in Him drove him thence, and "then the Devil left him." Which also serves for our consolation, to see that the Devil does not tempt the men of God so long as he wills, but so long as Christ suffers. And though He may suffer him to tempt for a short time, yet in the end He drives him away because of the weakness of our nature.

After the temptation the Holy Angels, to be dreaded of all unclean spirits, ministered to the Lord, by which it was made yet more manifest to the daemons how great was His power.

He says not ’Angels descended from heaven,’ that it may be known that they were ever on the earth to minister to Him, but had now by the Lord’s command departed from Him, to give opportunity for the Devil to approach, who perhaps when he saw Him surrounded by Angels would not have come near Him.

But in what matters they ministered to Him, we cannot know, whether in the healing diseases, or purifying souls, or casting out daemons; for all these things He does by the ministration of Angels, so that what they do, Himself appears to do. However it is manifest, that they did not now minister to Him because His weakness needed it, but for the honour of His power; for it is not said that they ’succoured Him,’ but that they "ministered to Him."

In these things is shewn the twofold nature in one person; it is the man whom the Devil tempts; the same is God to whom Angels minister.

Now let us shortly review what is signified by Christ’s temptations. The fasting is abstinence from things evil, hunger is the desire of evil, bread is the gratification of the desire. He who indulges himself in any evil thing, turns stones into bread. Let him answer to the Devil’s persuasions that man does not live by the indulgence of desire alone, but by keeping the commands of God. When any is puffed up as though he were holy he is led to the temple, and when he esteems himself to have reached the summit of holiness he is set on a pinnacle of the temple. And this temptation follows the first, because victory over temptation begets conceit.

But observe that Christ had voluntarily undertaken the fasting; but was led to the temple by the Devil; therefore do you voluntarily use praiseworthy abstinence, but suffer yourself not to be exalted to the summit of sanctity; fly high-mindedness, and you will not suffer a fall.

The ascent of the mountain is the going forward to great riches, and the glory of this world which springs from pride of heart. When you desire to become rich, that is, to ascend the mountain, you begin to think of the ways of gaining wealth and honours, then the prince of this world is shewing you the glory of his kingdom. In the third place He provides you reasons, that if you seek to obtain all these things, you should serve him, and neglect the righteousness of God.

When we have overcome the Devil and bruised his head, we see that Angels’ ministry and the offices of heavenly virtues will not be wanting in us.

Luke has not given the temptations in the same order as Matthew; so that we do not know whether the pinnacle of the temple, or the ascent of the mountain, was first in the action; but it is of no importance, so long as it is only clear that all of them were truly done.

Though Luke’s order seems the more historical; Matthew relates the temptations as they were done to Adam.

Now when Jesus had heard that John was cast into prison, He departed into Galilee;13. And leaving Nazareth, He came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:14. That is might be fulfilled which was spoken by Esaeas the prophet, saying,15. "The land of Zabulon, and the land of Naphthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;16. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.

Matthew having related the forty days’ fast, the temptation of Christ, and the ministry of Angels, proceeds, "Jesus having heard that John was cast into prison."

By God without doubt, for none can effect any thing against a holy man, unless God deliver him up. "He withdrew into Galilee," that is, out of Judaea; both that He might reserve His passion to the fit time, and that He might set us an example of flying from danger.

It is not blameworthy not to throw one’s self into peril, but when one has fallen into it, not to endure manfully. He departed from Judaea both to soften Jewish animosity, and to fulfil a prophecy, seeking moreover to fish for those masters of the world who dwelt in Galilee.

Note also how when He would depart to the Gentiles, He received good cause from the Jews; His forerunner was thrown into prison, which compelled Jesus to pass into Galilee of the Gentiles.

He came as Luke writes to Nazareth, where He had been brought up, and there entering into the synagogue, He read and spoke many things, for which they sought to throw Him down from the rock, and thence He went to Capernaum; for which Matthew has only, "And leaving the town of Nazareth, He came and dwelt at Capernaum."

Nazareth is a village in Galilee near Mount Tabor; Capernaum a town in Galilee of the Gentiles near the Lake of Gennesaret; and this is the meaning of the word, "on the sea coast."

He adds further "in the borders of Zabulon and Naphtali," where was the first captivity of the Jews by the Assyrians. Thus where the Law was first forgotten, there the Gospel was first preached; and from a place as it were between the two it was spread both to Jews and Gentiles.

He left one, viz. Nazareth, that He might enlighten more by His preaching and miracles. Thus leaving an example to all preachers that they should preach at a time and in places where they may do good, to as many as possible. In the prophecy, the words are these - "At that first time the land of Zabulon and the land of Naphtali was lightened, and at the last time was increased the way of the sea beyond Jordan, Galilee of the Gentiles." [ Isa 9:1 ]

They are said at the first time to be lightened from the burden of sin, because in the country of these two tribes, the Saviour first preached the Gospel; "at the last time" their faith "was increased," most of the Jews remaining in error.

By the sea here is meant the Lake of Gennesaret, a lake formed by the waters of the Jordan, on its shores are the towns of Capernaum, Tiberias, Bethsaida, and Corozaim, in which district principally Christ preached.

Or, according to the interpretation of those Hebrews who believe in Christ, the two tribes Zabulon and Naphtali were taken captive by the Assyrians, and Galilee was left desert; and the prophet therefore says that it was lightened, because it had before suffered the sins of the people; but afterwards the remaining tribes who dwelt beyond Jordan and in Samaria were led into captivity; and Scripture here means that the region which had been the first to suffer captivity, now was the first to see the light of Christ’s preaching.

The Nazarenes again interpret that this was the first part of the country that, on the coming of Christ, was freed from the errors of the Pharisees, and after by the Gospel of the Apostle Paul, the preaching was increased or multiplied throughout all the countries of the Gentiles.

But Matthew here so quotes the passage as to make them all nominative cases referring to one verb. The land of Zabulon, and the land of Naphtali, which is the way of the sea, and which is beyond Jordan, viz. the people of Galilee of the Gentiles, the people which walked in darkness.

Note that there are two Galilees; one of the Jews, the other of the Gentiles. This division of Galilee had existed from Solomon’s time, who gave twenty cities in Galilee to Hyram, King of Tyre; this part was afterwards called Galilee of the Gentiles; the remained, of the Jews.

Or we must read, "beyond Jordan, of Galilee of the Gentiles;" so, I mean, that the people who either sat, or walked in darkness, have seen light, and that not a faint light, as the light of the Prophets, but a great light, as of Him who in the Gospel speaks thus, "I am the light of the world."

Between death and the shadow of death I suppose this difference; death is said of such as have gone down to the grave with the works of death; the shadow of such as live in sin, and have not yet departed from this world; these may, if they will, yet turn to repentance.

Otherwise, the Gentiles who worshipped idols, and daemons, were they who sat in the region of the shadow of death; the Jews, who did the works of the Law, were in darkness, because the righteousness of God was not yet manifested to them.

But that you may learn that he speaks not of natural day and night, he calls the light, "a great light," which is in other places called "the true light;" and he adds, "the shadow of death," to explain what he means by darkness. The words "arose," and "shined," shew, that they found it not of their own seeking, but God Himself appeared to them, they did not first run to the light; for men were in the greatest miseries before Christ’s coming; they did not walk but safe in darkness; which was a sign that they hoped for deliverance; for as not knowing what way they should go, shut in by darkness they sat down, having now no power to stand. By darkness he means here, error and ungodliness.

In allegory, John and the rest of the Prophets were the voice going before the Word. When prophecy ceased and was fettered, then came the Word, fulfilling what the Prophet had spoken of it, "He departed into Galilee," i.e. from figure to verity.

Or, into the Church, which is a passing from vice to virtue. Nazareth is interpreted ’a flower,’ Capernaum, ’the beautiful village;’ He left therefore the flower of figure, (in which was mystically intended the fruit of the Gospel,) and came into the Church, which was beautiful with Christ’s virtues. It is "by the sea-coast," because placed near the waves of this world, it is daily beaten by the storms of persecution.

John relates in his Gospel the calling of Peter, Andrew, and Nathanael, and the miracle of Cana, before Jesus’ departure into Galilee; all these things the other Evangelists have omitted, carrying on the thread of their narrative with Jesus’ return into Galilee. We must understand then that some days intervened, during which the things took place concerning the calling of the disciples which John relates.

But this should be considered with more care, viz. that John says that the Lord went into Galilee, before John the Baptist was thrown into prison. According to John’s Gospel after the water turned into wine, and his going down to Capernaum, and after his going up to Jerusalem, he returned to Judaea and baptized, and John was not yet cast into prison. But here it is after John’s imprisonment that He retires into Galilee, and with this Mark agrees. But we need not suppose any contradiction here. John speaks of the Lord’s first coming into Galilee, which was before the imprisonment of John. He speaks in another place of His second coming into Galilee [ Joh 4:3 ], and the other Evangelists mention only this second coming into Galilee which was after John’s imprisonment.

It is related that John preached the Gospel almost up to the close of his life without setting forth any thing in writing, and at length came to write for this reason.

The three first written Gospels having come to his knowledge, he confirmed the truth of their history by his own testimony; but there was yet some things wanting, especially an account of what the Lord had done at the first beginning of His preaching. And it is true that the other three Gospels seem to contain only those things which were done in that year in which John the Baptist was put into prison, or executed. For Matthew, after the temptation, proceeds immediately, "Hearing that John was delivered up;" and Mark in like manner. Luke again, even before relating one of Christ’s actions, tells that "Herod had shut up John in prison." The Apostle John then was requested to put into writing what the preceding Evangelists had left out before the imprisonment of John; hence he says in his Gospel, "this beginning of miracles did Jesus."

From that time Jesus began to preach, and to say, "Repent: for the kingdom of Heaven is at hand."

Christ’s Gospel should be preached by him who can control his appetites, who contemns the goods of this life, and desires not empty honours. "From this time began Jesus to preach," that is, after having been tempted, He had overcome hunger in the desert, despised covetousness on the mountain, rejected ambitious desires in the temple.

Or from the time that John was delivered up; for had He begun to preach while John was yet preaching, He would have made John be lightly accounted of, and John’s preaching would have been though superfluous by the side of Christ’s teaching; as when the sun rises at the same time with the morning star, the star’s brightness is hid.

For another cause also He did not preach till John was in prison, that the multitude might not be split into two parties; or as John did no miracle, all men would have been drawn to Christ by His miracles.

In this He further teaches that none should despise the words of a person inferior to Him; as also the Apostle, "If any thing be revealed to him that sits, let the first hold his peace." [ 1Co 14:14 ]

He did wisely in making now the beginning of His preaching, that He should not trample upon John’s teaching, but that He might the rather confirm it and demonstrate him to have been a true witness.

Shewing also thereby that He was Son of that same God whose prophet John was; and therefore He says, "Repent ye."

He does not straightway preach righteousness which all knew, but repentance, which all needed. Who then dared to say, ’I desire to be good, but am not able?"

For repentance corrects the will; and if ye will not repent through fear of evil, at least ye may for the pleasure of good things; hence He says, "the kingdom of heaven is at hand;" that is, the blessings of the heavenly kingdom. As if He has said, Prepare yourselves by repentance, for the time of eternal reward is at hand.

And note, He does not say the kingdom of the Canaanite, or the Jebusite, is at hand; the "the kingdom of heaven." The law promised worldly goods, but the Lord heavenly kingdoms.

Also observe how that in this His first address He says nothing of Himself openly; and that very suitably to the case, for they had yet no right opinion concerning Him. In this commencement moreover He speaks nothing severe, nothing burdensome, as John had concerning the axe laid to the root of the condemned tree, and the lie; but he puts first things merciful, preaching the glad tidings of the kingdom of heaven.

Mystically interpreted, Christ begins to preach as soon as John was delivered to prison, because when the Law ceased, the Gospel commenced.

And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.19. And He saith unto them, "Follow Me, and I will make you fishers of men."20. And they straightway left their nets, and followed Him.21. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and He called them.22. And they immediately left the ship and their father, and followed Him.

Before He spoke or did any thing, Christ called Apostles, that neither word nor deed of His should be hid from their knowledge, so that they may afterwards say with confidence, "What we have seen and heard, that we cannot but speak." [ Act 4:20 ]

The sea of Galilee, the lake of Gennesaret, the sea of Tiberias, and the salt lake, are one and the same.

He rightly goes on fishing places, when about to fish for fishermen.

"Saw," that is, not so much with the bodily eye, as spiritually viewing their hearts.

He calls them while actually working at their employment, to shew that to follow Him ought to be preferred to all occupations. They were just then "casting a net into the sea," which agreed with their future office.

He chose not kings, senators, philosophers, or orators, but he chose common, poor, and untaught fishermen.

Had one learned been chosen, he might have attributed the choice to the merit of his learning. But our Lord Jesus Christ, willing to bow the necks of the proud, sought not to gain fishermen by orators, but gained an Emperor by a fisherman. Great was Cyprian the pleader, but Peter the fisherman was before him.

The operations of their secular craft were a prophecy of their future dignity. As he who casts his net into the water knows not what fishes he shall take, so the teacher casts the net of the divine word upon the people, not knowing who among them will come to God. Those whom God shall stir abide in his doctrine.

Of these fishermen the Lord speaks by Jeremiah. "I will send my fishers among you, and they shall catch you." [ Jer 16:16 ]

"Follow me," not so much with your feet as in your hearts and your life.

"Fishers of men," that is, teachers, that with the net of God’s word you may catch men out of this world of storm and danger, in which men do not walk but are rather borne along, the Devil by pleasure drawing them into sin where men devour one another as the stronger fishes do the weaker, withdrawn from hence they may live upon the land, being made members of Christ’s body.

Peter and Andrew had seen Christ work no miracle, had heard from him no word of the promise of the eternal reward, yet at this single bidding of the Lord they forgot all that they had seemed to possess, and "straightway left their nets, and followed Him." In which deed we ought rather to consider their wills than the amount of their property. He leaves much who keeps nothing for himself, he parts with much, who with his possessions renounces his lusts.

Those who followed Christ gave up enough to be coveted by those who did not follow. Our outward goods, however small, are enough for the Lord; He does not weight the sacrifice by how much is offered, but out of how much it is offered. The kingdom of God is not to be valued at a certain price, but whatever a man has, much or little, is equally available.

These disciples did not follow Christ from desire of the honour of a doctor, but because they coveted the labour itself; they knew how precious is the soul of man, how pleasant to God is his salvation, and how great its reward.

To so great a promise they trusted, and believed that they should catch others by those same words by which themselves had been caught.

These were their desires, for which they "left all and followed;" teaching us thereby that none can possess earthly things and perfectly attain to heavenly things.

These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, and He afterwards sent them two and two to preach.

Hereby we are also silently admonished, that he who wants affection towards others, ought not to take on him the office of preaching. The precepts of charity are two, and between less than two there can be no love.

Rightly did He thus build the foundations of the brotherhood of the Church on love, that from such roots a copious sap of love might flow to the branches; and that too on natural or human love, that nature as well as grace might bind their love more firmly. They were moreover "brothers;" and so did God in the Old Testament lay the foundations of His building on Moses and Aaron, brothers.

But as the grace of the New Testament is more abundant than that of the Old, therefore the first people were built upon one pair of brethren, but the new people upon two.

They were "washing their nets," a proof of the extremest indigence; they repaired the old because they had not whence they should buy new. And what shews their great filial piety, in this their great poverty they deserted not their father, but carried him with them in their vessel, not that he might aid in their labour, but have the enjoyment of his sons’ presence.

It is no small sign of goodness, to bear poverty easily, to live by honest labour, to be bound together by virtue of affection, to keep their poor father with them, and to toil in his service.

We may not dare to consider the former disciples as more quick to preach, because they were "casting their nets;" and these latter as less active, because they were yet making ready only; for it is Christ alone that may know their differences.

But, perhaps we may say that the first were "casting their nets," because Peter preached the Gospel, but committed it not to paper - the others were making ready their nets, because John composed a Gospel.

He "called them" together, for by their abode they were fellow-townsmen, in affection attached, in profession agreed, and united by brotherly tenderness. He called them then at once, that united by so many common blessings they might not be separated by a separate call.

He made no promise to them when He called them, as He had to the former, for the obedience of the first had made the way plain for them. Besides, they had heard many things concerning Him, as being friends and townsmen of the others.

There are three things which we must leave who would come to Christ; carnal actions, which are signified in the fishing nets; worldly substance, in the ship; parents, which are signified in their father. They left their own vessel, that they might become governors of the vessel of the Church; they left their nets, as having no longer to draw out fishes on to the earthly shore, but men to the heavenly; they left their father, that they might become the spiritual fathers of all.

By this that they left their occupation and their father’s house we are taught, that when we would follow Christ we should not be holden of the cares of secular life, or of the society of the paternal mansion.

Mystically, by the sea is figured this world, because of its bitterness and its tossing waves. Galilee is interpreted, ’rolling,’ or ’a wheel,’ and shews the changeableness of the world. Jesus "walked by the sea" when He came to us by incarnation, for He took on Him of the Virgin not the flesh of sin, but the likeness of the flesh of sin.

By the two brothers, two people are signified born of one God their Father; He "saw" them when He looked on them in His mercy. In Peter, (which is interpreted ’owning,’) who is called Simon, (i.e. obedient,) is signified the Jewish nation, who acknowledged God in the Law, and obeyed His commandments; Andrew, which is interpreted ’manly’ or ’graceful,’ signifies the Gentiles, who after they had come to the knowledge of God, manfully abode in the faith. He called us His people when He sent the preachers into the world, saying, "Follow me;" that is, leave the deceiver, follow your Creator. Of both people there were made fishers of men, that is, preachers. Leaving their ships, that is, carnal desires, and their nets, that is, love of the world, they followed Christ. By James is understood the Jewish nation, which through their knowledge of God overthrew the Devil; by John the Gentile world, which was saved of grace alone. Zebedee whom they leave, (the name is interpreted flying or falling,) signifies the world which passes away, and the Devil who fell from Heaven. By Peter and Andrew casting their net into the sea, are meant those who in their early youth are called by the Lord, while from the vessel of their body they cast the nets of carnal concupiscence into the sea of this world. By James and John mending their nets are signified those who after sin before adversity come to Christ recovering what they had lost.

The two vessels signify the two Churches; the one was called out of the circumcision, the other out of the uncircumcision. Any one who believes becomes Simon, i.e. obedient to God; Peter by acknowledging his sin, Andrew by enduring labours manfully, James by overcoming vices,

and John that he may ascribe the whole to God’s grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world.

Or, the number that was to be of the Evangelists is figured.

Also, the four principal virtues are here designed; Prudence, in Peter, from his confession of God; Justice, we may refer to Andrew for his manful deeds; Fortitude, to James, for his overthrow of the Devil; Temperance, to John, for the working in him of divine grace.

It might move enquiry, why John relates that near Jordan, not in Galilee, Andrew followed the Lord with another whose name he does not mention; and again, that Peter received that name from the Lord. Whereas the other three Evangelists write that they were called from their fishing, sufficiently agreeing with one another, especially Matthew and Mark; Luke not naming Andrew, who is however understood to have been in the same vessel with him.

There is a further seeming discrepancy, that in Luke it is to Peter only that it is said, "Henceforth thou shalt catch men;" Matthew and Mark write that is was said to both. As to the different account in John, it should be carefully considered, and it will be found that it is a different time, place, and calling that is there spoken of. For Peter and Andrew had not so seen Jesus at the Jordan that they adhered inseparably ever after, but so as only to have known who He was, and wondering at Him to have gone their way. Perhaps he is returning back to something he had omitted, for he proceeds without marking any difference of time, "As he walked by the sea of Galilee."

It may be further asked, how Matthew and Mark relate that He called them separately two and two, when Luke relates that James and John being partners of Peter were called as it were to aid him, and bringing their barks to land followed Christ. We may then understand that the narrative of Luke relates to a prior time, after which they returned to their fishing as usual. For it had not been said to Peter that he should no more catch fish, as he did do so again after the resurrection, but that he "should catch men." Again, at a time after this happened that call of which Matthew and Mark speak; for they draw their ships to land to follow Him, not as careful to return again, but only anxious to follow Him when He bids them.

If we examine St. Matthew on this point, we shall discover that this discourse was made on the same day as the preceding discourse; for St. Matthew informs us, that having finished this exhortation, he the same day went and taught by the sea. (Ven. Bede)

When he was alone: in Greek Ote egeneto Katamonas; i.e. when he was retired and alone, either in the house, out of the city, or at a distance from the multitude. (Tirinus)

Such as are out of the Church, though they both hear and read, they cannot understand. (Ven. Bede, in Chap. iv, Mark.)

That seeing they may see, &c. In punishment of their wilfully shutting their eyes, (Matthew xiii. 15.) God justly withdrew those lights and graces which otherwise he would have given them, for their effectual conversion. (Challoner) --- these speeches here and elsewhere, we are not to understand as if the spoke in parables to this end that the hearers might not understand, lest they should be converted; but we must learn the true sense from the corresponding texts in Matthew xiii, and Acts xxviii, where our Saviour and St. Paul render it thus: with their ears they have been dull of hearing, and their eyes they have shut. lest, perhaps, they may see, and understand, and be converted, and I heal them. Whereby it is evident, that the speaking in parables was not the cause, (for many besides the apostles heard and understood) but themselves, who would not hear and understand, and be converted: and thus they were the real cause of they own wilful and obstinate infidelity. And therefore also he spoke in parables, because they were not worthy to understand, as the others were to whom he expounded them. (Bristow)

CHAPTER 4

1 The parable of the sower, 14 and the meaning thereof. 21 We must communicate the light of our knowledge to others. 26 The parable of the seed growing secretly, 30 and of the mustard seed. 35 Christ stilleth the tempest on the sea.

Ver. 10. And when He was alone: Gr. καταμόνας, Vulg. singularis, solitary, by Himself.

The twelve that were with Him asked Him. The Greek, Syriac, and Arabic have with the twelve, meaning that the seventy disciples, who, with the twelve Apostles, were followers of Jesus, asked Him what was the meaning of the parable of the Sower.

ver. 1, for afterwards it appears that He changed His position, sleeping in the ship. It marks the ready obedience of the disciples, and in turn Christ's facile accommodation of Himself to their promptitude, that He might escape the tumult of the thronging multitude. The Syriac translates, when He was in he ship; the Arabic, they took Him up in the ship.

And there were other ships with Him. It happened by the counsel of God that the many persons who were carried in those ships should be spectators and witnesses of the miracle very shortly to be wrought by Christ, namely, the appeasing the tempest. (top)

1 And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. 2 And he taught them many things by parables, and said unto them in his doctrine, 3 Hearken; Behold, there went out a sower to sow: 4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up. 5 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: 6 But when the sun was up, it was scorched; and because it had no root, it withered away. 7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. 8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some a hundred. 9 And he said unto them, He that hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables: 12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. 13 And he said unto them, Know ye not this parable? and how then will ye know all parables? 14 The sower soweth the word. 15 And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. 16 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; 17 And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. 18 And these are they which are sown among thorns; such as hear the word, 19 And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. 20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some a hundred.

The foregoing chapter began with Christ's entering into the synagogue ( v. 1 ); this chapter begins with Christ's teaching again by the sea side. Thus he changed his method, that if possible all might be reached and wrought upon. To gratify the nice and more genteel sort of people that had seats, chief seats, in the synagogue, and did not care for hearing a sermon any where else, he did not preach always by the sea side, but, having liberty, went often into the synagogue, and taught there; yet, to gratify the poor, the mob, that could not get room in the synagogue, he did not always preach there, but began again to teach by the sea side, where they could come within hearing. Thus are we debtors both to the wise and to the unwise, Rom. i. 14 .

Here seems to be a new convenience found out, which had not been used before, though he had before preached by the sea side ( ch. ii. 13 ), and that was—his standing in a ship, while his hearers stood upon the land; and that inland sea of Tiberias having no tide, there was no ebbing and flowing of the waters to disturb them. Methinks Christ's carrying his doctrine into a ship, and preaching it thence, was a presage of his sending the gospel to the isles of the Gentiles, and the shipping off of the kingdom of God (that rich cargo) from the Jewish nation, to be sent to a people that would bring forth more of the fruits of it. Now observe here,

I. The way of teaching that Christ used with the multitude ( v. 2 ); He taught them many things, but it was by parables or similitudes, which would tempt them to hear; for people love to be spoken to in their own language, and careless hearers will catch at a plain comparison borrowed from common things, and will retain and repeat that, when they have lost, or perhaps never took, the truth which it was designed to explain and illustrate: but unless they would take pains to search into it, it would but amuse them; seeing they would see, and not perceive ( v. 12 ); and so, while it gratified their curiosity, it was the punishment of their stupidity; they wilfully shut their eyes against the light, and therefore justly did Christ put it into the dark lantern of a parable, which had a bright side toward those who applied it to themselves, and were willing to be guided by it; but to those who were only willing for a season to play with it, it only gave a flash of light now and then, but sent them away in the dark. It is just with God to say of those that will not see, that they shall not see, and to hide from their eyes, who only look about them with a great deal of carelessness, and never look before them with any concern upon the things that belong to their peace.

II. The way of expounding that he used with his disciples; When he was alone by himself, not only the twelve, but others that were about him with the twelve, took the opportunity to ask him the meaning of the parables, v. 10 . They found it good to be about Christ; the nearer him the better; good to be with the twelve, to be conversant with those that are intimate with him. And he told them what a distinguishing favour it was to them, that they were made acquainted with the mystery of the kingdom of God, v. 11 . The secret of the Lord was with them. That instructed them, which others were only amused with, and they were made to increase in knowledge by every parable, and understood more of the way and method in which Christ designed to set up his kingdom in the world, while others were dismissed, never the wiser. Note, Those who know the mystery of the kingdom of heaven, must acknowledge that it is given to them; they receive both the light and the sight from Jesus Christ, who, after his resurrection, both opened the scriptures, and opened the understanding, Luke xxiv. 27 , 45 .

In particular, we have here,

1. The parable of the sower, as we had it, Matt. xiii. 3 , &c. He begins ( v. 3 ), with, Hearken, and concludes ( v. 9 ) with, He that hath ears to hear, let him hear. Note, The words of Christ demand attention, and those who speak from him, may command it, and should stir it up; even that which as yet we do not thoroughly understand, or not rightly, we must carefully attend to, believing it to be both intelligible and weighty, that at length we may understand it; we shall find more in Christ's sayings than at first there seemed to be.

2. The exposition of it to the disciples. Here is a question Christ put to them before he expounded it, which we had not in Matthew ( v. 13 ); " Know ye not this parable? Know ye not the meaning of it? How then will ye know all parables? " (1.) "If ye know not this, which is so plain, how will ye understand other parables, which will be more dark and obscure? If ye are gravelled and run aground with this, which bespeaks so plainly the different success of the word preached upon those that hear it, which ye yourselves may see easily, how will ye understand the parables which hereafter will speak of the rejection of the Jews, and the calling of the Gentiles, which is a thing ye have no idea of?" Note, This should quicken us both to prayer and pains that we may get knowledge, that there are a great many things which we are concerned to know; and if we understand not the plain truths of the gospel, how shall we master those that are more difficult? Vita brevis, ars longa—Life is short, art is long. If we have run with the footmen, and they have wearied us, and run us down, then how shall we contend with horses? Jer. xii. 5 . (2.) "If ye know not this, which is intended for your direction in hearing the word, that ye may profit by it; how shall ye profit by what ye are further to hear? This parable is to teach you to be attentive to the word, and affected with it, that you may understand it. If ye receive not this, ye will not know how to use the key by which ye must be let into all the rest." If we understand not the rules we are to observe in order to our profiting by the word, how shall we profit by any other rule? Observe, Before Christ expounds the parable, [1.] He shows them how sad their case was, who were not let into the meaning of the doctrine of Christ; To you it is given, but not to them. Note, It will help us to put a value upon the privileges we enjoy as disciples of Christ, to consider the deplorable state of those who want such privileges, especially that they are out of the ordinary way of conversion; lest they should be converted, and their sins should be forgiven them. v. 12 . Those only who are converted, have their sins forgiven them: and it is the misery of unconverted souls, that they lie under unpardoned guilt. [2.] He shows them what a shame it was, that they needed such particular explanations of the word they heard, and did not apprehend it at first. Those that would improve in knowledge, must be made sensible of their ignorance.

Having thus prepared them for it, he gives them the interpretation of the parable of the sower, as we had it before in Matthew. Let us only observe here,

First, That in the great field of the church, the word of God is dispensed to all promiscuously; The sower soweth the word ( v. 14 ), sows it at a venture, beside all waters, upon all sorts of ground ( Isa. xxxii. 20 ), not knowing where it will light, or what fruit it will bring forth. He scatters it, in order to the increase of it. Christ was awhile sowing himself, when he went about teaching and preaching; now he sends his ministers, and sows by their hand. Ministers are sowers; they have need of the skill and discretion of the husbandman ( Isa. xxviii. 24-26 ); they must not observe winds and clouds ( Eccl. xi. 4 , 6 ), and must look up to God, who gives seed to the sower, 2 Cor. ix. 10 .

Secondly, That of the many that hear the word of the gospel, and read it, and are conversant with it, there are, comparatively, but few that receive it, so as to bring forth the fruits of it; here is but one in four, that comes to good. It is sad to think, how much of the precious seed of the word of God is lost, and sown in vain; but there is a day coming when lost sermons must be accounted for. Many that have heard Christ himself preach in their streets, will hereafter be bidden to depart from him; those therefore who place all their religion in hearing, as if that alone would save them, do but deceive themselves, and build their hope upon the sand, Jam. i. 22 .

Thirdly, Many are much affected with the word for the present, who yet receive no abiding benefit by it. The motions of soul they have, answerable to what they hear, are but a mere flash, like the crackling of thorns under a pot. We read of hypocrites, that they delight to know God's ways ( Isa. lviii. 2 ); of Herod, that he heard John gladly ( ch. vi. 20 ); of others, that they rejoiced in his light ( John v. 35 ); of those to whom Ezekiel was a lovely song ( Ezek. xxxiii. 32 ); and those represented here by the stony ground, received the word with gladness, and yet came to nothing.

Fourthly, The reason why the word doth not leave commanding, abiding, impressions upon the minds of the people, is, because their hearts are not duly disposed and prepared to receive it; the fault is in themselves, not in the word; some are careless forgetful hearers, and these get no good at all by the word; it comes in at one ear, and goes out at the other; others have their convictions overpowered by their corruptions, and they lose the good impressions the word has made upon them, so that they get no abiding good by it.

Fifthly, The devil is very busy about loose, careless hearers, as the fowls of the air go about the seed that lies above ground; when the heart, like the highway, is unploughed, unhumbled, when it lies common, to be trodden on by every passenger, as theirs that are great company-keepers, then the devil is like the fowls; he comes swiftly, and carries away the word ere we are aware. When therefore these fowls come down upon the sacrifices, we should take care, as Abram did, to drive them away ( Gen. xv. 11 ); that, though we cannot keep them from hovering over our heads, we may not let them nestle in our hearts.

Sixthly, Many that are not openly scandalized, so as to throw off their profession, as they on the stony ground did, yet have the efficacy of it secretly choked and stifled, so that it comes to nothing; they continue in a barren, hypocritical profession, which brings nothing to pass, and so go down as certainly, though more plausibly, to hell.

Seventhly, Impressions that are not keep, will not be durable, but will wear off in suffering, trying times; like footsteps on the sand of the sea, which are gone the next high tide of persecution; when that iniquity doth abound, the love of many to the ways of God waxeth cold; many that keep their profession in fair days, lose it in a storm; and do as those that go to sea only for pleasure, come back again when the wind arises. It is the ruin of hypocrites, that they have no root; they do not act from a living fixed principle; they do not mind heart-work, and without that religion is nothing; for he is the Christian, that is one inwardly.

Eighthly, Many are hindered from profiting by the word of God, by their abundance of the world. Many a good lesson of humility, charity, self-denial, and heavenly-mindedness, is choked and lost by that prevailing complacency in the world, which they are apt to have, on whom it smiles. Thus many professors, that otherwise might have come to something, prove like Pharaoh's lean kine and thin ears.

Ninthly, Those that are not encumbered with the cares of the world, and the deceitfulness of riches, may yet lose the benefit of their profession by the lusts of other things; this is added here in Mark; by the desires which are about other things (so Dr. Hammond), an inordinate appetite toward those things that are pleasing to sense or to the fancy. Those that have but little of the world, may yet be ruined by an indulgence of the body.

Tenthly, Fruit is the thing that God expects and requires from those that enjoy the gospel: fruit according to the seed; a temper of mind, and a course of life, agreeable to the gospel; Christian graces daily exercised, Christian duties duly performed. This is fruit, and it will abound to our account.

1. And he began again to teach by the seaside: and there was gathered unto him a great multitude-- or, according to another well-supported reading, "a mighty" or "immense multitude."

so that he entered into a ship-- rather, "the ship," meaning the one mentioned in Mr 3:9 . (See on Mt 12:15 ).

and sat in the sea; and the whole multitude was by the sea on the land-- crowded on the seashore to listen to Him. (See on Mt 13:1 , 2 .)

2. And he taught them many things by parables, and said unto them in his doctrine-- or "teaching."

Parable of the Sower (Mr 4:3-9, 13- 20 ).

Mr 4:3 , 14 . The Sower, the Seed, and the Soil.

3. Hearken; Behold, there went out a sower to sow-- What means this? See on Mr 4:14 .

First Case: The Wayside. ( Mr 4:4 , 15 ).

4. And it came to pass, as he sowed, some fell by the wayside-- by the side of the hard path through the field, where the soil was not broken up.

and the fowls of the air came and devoured it up-- Not only could the seed not get beneath the surface, but "it was trodden down" ( Lu 8:5 ), and afterwards picked up and devoured by the fowls. What means this? See on Mr 4:15 .

Second Case: The Stony or rather, Rocky Ground. ( Mr 4:5 , 16 ).

5. And some fell on stony ground, where it had not much earth-- "the rocky ground"; in Matthew ( Mt 13:5 ), "the rocky places"; in Luke ( Lu 8:6 ), "the rock." The thing intended is, not ground with stones in it which would not prevent the roots striking downward, but ground where a quite thin surface of earth covers a rock. What means this? See on Mr 4:16 .

Third Case: The Thorny Ground. ( Mr 4:7 , 18, 19).

7. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit-- This case is that of ground not thoroughly cleaned of the thistles, &c.; which, rising above the good seed, "choke" or "smother" it, excluding light and air, and drawing away the moisture and richness of the soil. Hence it "becomes unfruitful" ( Mt 13:22 ); it grows, but its growth is checked, and it never ripens. The evil here is neither a hard nor a shallow soil--there is softness enough, and depth enough; but it is the existence in it of what draws all the moisture and richness of the soil away to itself, and so starves the plant. What now are these "thorns?" See on Mr 4:19 .

Fourth Case: The Good Ground. ( Mr 4:8 , 20 ).

8. And other fell on good ground, and did yield fruit, &c.-- The goodness of this last soil consists in its qualities being precisely the reverse of the other three soils: from its softness and tenderness, receiving and cherishing the seed; from its depth, allowing it to take firm root, and not quickly losing its moisture; and from its cleanness, giving its whole vigor and sap to the plant. In such a soil the seed "brings forth fruit," in all different degrees of profusion, according to the measure in which the soil possesses those qualities. See on Mr 4:20 .

9. And he said unto them, He that hath ears to hear, let him hear.

After this parable is recorded the Evangelist says:

10. And when he was alone, they that were about him with the twelve-- probably those who followed Him most closely and were firmest in discipleship, next to the Twelve.

asked of him the parable-- The reply would seem to intimate that this parable of the sower was of that fundamental, comprehensive, and introductory character which we have assigned to it (see on Mt 13:1 ).

Reason for Teaching in Parables ( Mr 4:11 , 12, 21-25 ).

11-12. And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them, &c.-- See on Mt 13:10-17 .

13. Know ye not this parable? and how then will ye know all parables?-- Probably this was said not so much in the spirit of rebuke, as to call their attention to the exposition of it which He was about to give, and so train them to the right apprehension of His future parables. As in the parables which we have endeavored to explain in Mt 13., we shall take this parable and the Lord's own exposition of the different parts of it together.

14. The sower soweth the word-- or, as in Luke ( Lu 8:11 ), "Now the parable is this: The seed is the word of God." But who is "the sower?" This is not expressed here because if "the word of God" be the seed, every scatterer of that precious seed must be regarded as a sower. It is true that in the parable of the tares it is said, "He that soweth the good seed is the Son of man," as "He that soweth the tares is the devil" ( Mt 13:37 , 38 ). But these are only the great unseen parties, struggling in this world for the possession of man. Each of these has his agents among men themselves; and Christ's agents in the sowing of the good seed are the preachers of the word. Thus, as in all the cases about to be described, the sower is the same, and the seed is the same; while the result is entirely different, the whole difference must lie in the soils, which mean the different states of the human heart. And so, the great general lesson held forth in this parable of the sower is, that however faithful the preacher, and how pure soever his message, the effect of the preaching of the word depends upon the state of the hearer's heart. Now follow the cases. See on Mr 4:4 .

15. And these are they by the wayside, where the word is sown; but, when they have heard, &c.-- or, more fully ( Mt 13:19 ), "When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart." The great truth here taught is, that hearts all unbroken and hard are no fit soil for saving truth. They apprehend it not ( Mt 13:19 ) as God's means of restoring them to Himself; it penetrates not, makes no impression, but lies loosely on the surface of the heart, till the wicked one--afraid of losing a victim by his "believing to salvation" ( Lu 8:12 )--finds some frivolous subject by whose greater attractions to draw off the attention, and straightway it is gone. Of how many hearers of the word is this the graphic but painful history!

16. And these are they likewise which are sown on stony ground, &c.-- "Immediately" the seed in such a case "springs up"--all the quicker from the shallowness of the soil--"because it has no depth of earth." But the sun, beating on it, as quickly scorches and withers it up, "because it has no root" ( Mr 4:6 ), and "lacks moisture" ( Lu 8:6 ). The great truth here taught is that hearts superficially impressed are apt to receive the truth with readiness, and even with joy ( Lu 8:13 ); but the heat of tribulation or persecution because of the word, or the trials which their new profession brings upon them quickly dries up their relish for the truth, and withers all the hasty promise of fruit which they showed. Such disappointing issues of a faithful and awakening ministry--alas, how frequent are they!

18. And these are they which are sown among thorns; such as hear the word,

19. And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in-- or "the pleasures of this life" ( Lu 8:14 ).

choke the word, and it becometh unfruitful-- First, "The cares of this world"--anxious, unrelaxing attention to the business of this present life; second, "The deceitfulness of riches"--of those riches which are the fruit of this worldly "care"; third, "The pleasures of this life," or "the lusts of other things entering in"--the enjoyments in themselves may be innocent, which worldly prosperity enables one to indulge. These "choke" or "smother" the word; drawing off so much of one's attention, absorbing so much of one's interest, and using up so much of one's time, that only the dregs of these remain for spiritual things, and a fagged, hurried, and heartless formalism is at length all the religion of such persons. What a vivid picture is this of the mournful condition of many, especially in great commercial countries, who once promised much fruit! "They bring no fruit to perfection" ( Lu 8:14 ); indicating how much growth there may be, in the early stages of such a case, and promise of fruit--which after all never ripens.

20. And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred-- A heart soft and tender, stirred to its depths on the great things of eternity, and jealously guarded from worldly engrossments, such only is the "honest and good heart" ( Lu 8:15 ), which "keeps," that is, "retains" the seed of the word, and bears fruit just in proportion as it is such a heart. Such "bring forth fruit with patience" ( Mr 4:15 ), or continuance, "enduring to the end"; in contrast with those in whom the word is "choked" and brings no fruit to perfection. The "thirtyfold" is designed to express the lowest degree of fruitfulness; the "hundredfold" the highest; and the "sixtyfold" the intermediate degrees of fruitfulness. As a "hundredfold," though not unexampled ( Ge 26:12 ), is a rare return in the natural husbandry, so the highest degrees of spiritual fruitfulness are too seldom witnessed. The closing words of this introductory parable seem designed to call attention to the fundamental and universal character of it.