Friday of the 1st week of Lent

Penance. The end determines all. If a person be then found just or unjust at his departure, he will be treated accordingly. (Worthington)

Will. God sincerely wishes that the sinner should be converted. If he refuse grace, it is only in punishment of former transgressions. (St. Augustine, ep. 217.) --- He wills antecedently their salvation, (1 Timothy ii. 4.) though he has a consequent will to punish them, as they speak in the schools, because they themselves will not be saved. (Sanctius) (Calmet) --- God's absolute will is always fulfilled, not that which is conditional. (St. John Damascene, Fide ii. 29.; St. Thomas Aquinas, Summa Theologiae p. 1. q. 19. a. 6.) --- He does enough by offering his graces and the death of Christ, to shew that his will is sincere; though by a consequent will his justice punishes the impenitent. Thus a virtuous judge would have all to observe the laws and live: but finding some transgress, so as to become pernicious, he punishes them with death. (Worthington)

CHAPTER XVIII.

Remembered, to procure him pardon; yet he will suffer less than if he had never done any good. (Calmet)

Not right, in thus punishing or rewarding for the last act; (Theodoret) or rather, God shews that those who complain are guilty.

Alive. Mortal sin destroys that life of grace. (Calmet)

21 But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. 22 All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. 23 Have I any pleasure at all that the wicked should die? saith the Lord God : and not that he should return from his ways, and live? 24 But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. 25 Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? 26 When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die. 27 Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. 28 Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die. 29 Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal?

We have here another rule of judgment which God will go by in dealing with us, by which is further demonstrated the equity of his government. The former showed that God will reward or punish according to the change made in the family or succession, for the better or for the worse; here he shows that he will reward or punish according to the change made in the person himself, whether for the better or the worse. While we are in this world we are in a state of probation; the time of trial lasts as long as the time of life, and according as we are found at last it will be with us to eternity. Now see here,

I. The case fairly stated, much as it had been before ( ch. iii. 18 , &c.), and here it is laid down once ( v. 21-24 ) and again ( v. 26-28 ), because it is a matter of vast importance, a matter of life and death, of life and death eternal. Here we have,

1. A fair invitation given to wicked people, to turn from their wickedness. Assurance is here given us that, if the wicked will turn, he shall surely live, v. 21 , 27 . Observe,

(1.) What is required to denominate a man a true convert, how he must be qualified that he may be entitled to this act of indemnity. [1.] The first step towards conversion is consideration ( v. 28 ): Because he considers and turns. The reason why sinners go on in their evil ways is because they do not consider what will be in the end thereof; but if the prodigal once come to himself, if he sit down and consider a little how bad his state is and how easily it may be bettered, he will soon return to his father ( Luke xv. 17 ), and the adulteress to her first husband when she considers that then it was better with her than now, Hos. ii. 7 . [2.] This consideration must produce an aversion to sin. When he considers he must turn away from his wickedness, which denotes a change in the disposition of the heart; he must turn from his sins and his transgression, which denotes a change in the life; he must break off from all his evil courses, and, wherein he has done iniquity, must resolve to do so no more, and this from a principle of hatred to sin. What have I to do any more with idols? [3.] This aversion to sin must be universal; he must turn from all his sins and all his transgressions, with out a reserve for any Delilah, any house of Rimmon. We do not rightly turn from sin unless we truly hate it, and we do not truly hate sin, as sin, if we do not hate all sin. [4.] This must be accompanied with a conversion to God and duty; he must keep all God's statutes (for the obedience, if it be sincere, will be universal) and must do that which is lawful and right, that which agrees with the word and will of God, which he must take for his rule, and not the will of the flesh and the way of the world.

(2.) What is promised to those that do thus turn from sin to God. [1.] They shall save their souls alive, v. 27 . They shall surely live, they shall not die, v. 21 and again v. 28 . Whereas it was said, The soul that sins it shall die, yet let not those that have sinned despair but that the threatened death may be prevented if they will but turn and repent in time. When David penitently acknowledges, I have sinned, he is immediately assured of his pardon: " The Lord has taken away thy sin, thou shalt not die ( 2 Sam. xii. 13 ), thou shalt not die eternally." He shall surely live; he shall be restored to the favour of God, which is the life of the soul, and shall not lie under his wrath, which is as messengers of death to the soul. [2.] The sins they have repented of and forsaken shall not rise up in judgment against them, nor shall they be so much as upbraided with them: All his transgressions that he has committed, though numerous, though heinous, though very provoking to God, and redounding very much to his dishonour, yet they shall not be mentioned unto him ( v. 22 ), not mentioned against them; not only they shall not be imputed to him to ruin him, but in the great day they shall not be remembered against him to grieve or shame him; they shall be covered, shall be sought for and not found. This intimates the fulness of pardoning mercy; when sin is forgiven it is blotted out, it is remembered no more. [3.] In their righteousness they shall live; not for their righteousness, as if that were the purchase of their pardon and bliss and an atonement for their sins, but in their righteousness, which qualifies them for all the blessings purchased by the Mediator, and is itself one of those blessings.

(3.) What encouragement a repenting returning sinner has to hope for pardon and life according to this promise. He is conscious to himself that his obedience for the future can never be a valuable compensation for his former disobedience; but he has this to support himself with, that God's nature, property, and delight, is to have mercy and to forgive, for he has said ( v. 23 ): " Have I any pleasure at all that the wicked should die? No, by no means; you never had any cause given you to think so." It is true God has determined to punish sinners; his justice calls for their punishment, and, pursuant to that, impenitent sinners will lie for ever under his wrath and curse; that is the will of his decree, his consequent will, but it is not his antecedent will, the will of his delight. Though the righteousness of his government requires that sinners die, yet the goodness of his nature objects against it. How shall I give thee up, Ephraim? It is spoken here comparatively; he has not pleasure in the ruin of sinners, for he would rather they should turn from their ways and live; he is better pleased when his mercy is glorified in their salvation than when his justice is glorified in their damnation.

2. A fair warning given to righteous people not to turn from their righteousness, v. 24-26 . Here is, (1.) The character of an apostate, that turns away from his righteousness. He never was in sincerity a righteous man (as appears by that of the apostle, 1 John ii. 19 , If they had been of us, they would, no doubt, have continued with us ), but he passed for a righteous man. He had the denomination and all the external marks of a righteous man; he thought himself one, and others thought him one. But he throws off his profession, leaves his first love, disowns and forsakes the truth and ways of God, and so turns away from his righteousness as one sick of it, and now shows, what he always had, a secret aversion to it; and, having turned away from his righteousness, he commits iniquity, grows loose, and profane, and sensual, intemperate, unjust, and, in short, does according to all the abominations that the wicked man does; for, when the unclean spirit recovers his possession of the heart, he brings with him seven other spirits more wicked than himself and they enter in and dwell there, Luke xi. 26 . (2.) The doom of an apostate: Shall he live because he was once a righteous man? No; factum non dicitur quod non perseverat—that which does not abide is not said to be done. In his trespass ( v. 24 ) and for his iniquity (that is the meritorious cause of his ruin), for the iniquity that he has done, he shall die, shall die eternally, v. 26 . The backslider in heart shall be filled with his own ways. But will not his former professions and performances stand him in some stead—will they not avail at least to mitigate his punishment? No: All his righteousness that he has done, though ever so much applauded by men, shall not be mentioned so as to be either a credit or a comfort to him; the righteousness of an apostate is forgotten, as the wickedness of a penitent is. Under the law, if a Nazarite was polluted he lost all the foregoing days of his separation ( Num. vi. 12 ), so those that have begun in the spirit and end in the flesh may reckon all their past services and sufferings in vain ( Gal. iii. 3, 4 ); unless we persevere we lose what we have gained, 2 John 8 .

21-24. Two last cases, showing the equity of God: (1) The penitent sinner is dealt with according to his new obedience, not according to his former sins. (2) The righteous man who turns from righteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him.

he shall surely live-- Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope [Calvin].

To threats the stubborn sinner oft is hard,

Wrapt in his crimes, against the storm prepared,

But when the milder beams of mercy play,

He melts, and throws the cumbrous cloak away.

Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically affecting the persons here addressed, is properly put last. So far from God laying on men the penalty of others' sins, He will not even punish them for their own, if they turn from sin to righteousness; but if they turn from righteousness to sin, they must expect in justice that their former goodness will not atone for subsequent sin ( He 10:38 , 39 ; 2Pe 2:20-22 ). The exile in Babylon gave a season for repentance of those sins which would have brought death on the perpetrator in Judea while the law could be enforced; so it prepared the way for the Gospel [Grotius].

25. Their plea for saying, "The way of the Lord is not equal," was that God treated different classes in a different way. But it was really their way that was unequal, since living in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with different men according to their deserts.

26-28. The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no further proof than the simple statement of it.

in them-- in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before.

1. "Out of the deep have I called unto Thee, O Lord: Lord, hear my voice"

(ver. 1). Jonas cried from the deep; from the whale's belly. He was not only beneath the waves, but also in the entrails of the beast; nevertheless, those waves and that body prevented not his prayer from reaching God, and the beast's belly could not contain the voice of his prayer. It penetrated all things, it burst through all things, it reached the ears of God: if indeed we ought to say that, bursting through all things, it reached the ears of God, since the ears of God were in the heart of him who prayed. For where hath not he God present, whose voice is faithful? Nevertheless, we also ought to understand from what deep we cry unto the Lord. For this mortal life is our deep. Whoever hath understood himself to be in the deep, crieth out, groaneth, sigheth, until he be delivered from the deep, and come unto Him who sitteth above all the deeps....For they are very deep in the deep, who do not even cry from the deep. The Scripture saith, "When the wicked hath reached the depth of evils, he despiseth." Now consider, brethren, what sort of deep that is, where God is despised. When each man seeth himself overwhelmed with daily sins, pressed down by heaps and weights, so to speak, of iniquities: if it be said unto him, Pray unto God, he laughs. In what manner? He first saith, If crimes were displeasing unto God, should I live? If God regarded human affairs, considering the great crimes which I have committed, should I not only live, but be prosperous? For this is wont to happen to those who are far in the deep, and are prosperous in their iniquities: and they are the more plunged in the deep, in proportion as they seem to be more happy; for a deceitful happiness is itself a greater unhappiness....

2. "Lord, hear my voice. O let Thine ears consider well the voice of my complaint"

(ver. 2). Whence doth he cry? From the deep. Who is it then who crieth? A sinner. And with what hope doth he cry? Because He who came to absolve from sins, gave hope even to the sinner down in the deep. What therefore followeth after these words: "If Thou, Lord, wilt be extreme to mark what is amiss, O Lord, who may abide it?"

(ver. 3). So, he hath disclosed from what deep he cried out. For he crieth beneath the weights and billows of his iniquities....He said not, I may not abide it: but, "who may abide it?" For he saw that nigh the whole of human life on every side was ever bayed at by its sins, that all consciences were accused by their thoughts, that a clean heart trusting in its own righteousness could not be found.

3. But wherefore is there hope? "For there is propitiation with Thee"

(ver. 4). And what is this propitiation, except sacrifice? And what is sacrifice, save that which hath been offered for us? The pouring forth of innocent blood blotted out all the sins of the guilty: so great a price paid down redeemed all captives from the hand of the enemy who captured them. "With Thee," then, "there is propitiation." For if there were not mercy with Thee, if Thou chosest to be Judge only, and didst refuse to be merciful, Thou wouldest mark all our iniquities, and search after them. Who could abide this? Who could stand before Thee, and say, I am innocent? Who could stand in Thy judgment? There is therefore one hope: "for the sake of Thy law have I borne Thee, O Lord." What law? That which made men guilty. For a "law, holy, just, and good," was given to the Jews; but its effect was to make them guilty. A law was not given that could give life, but which might show his sins to the sinner. For the sinner had forgotten himself, and saw not himself; the law was given him, that he might see himself. The law made him guilty, the Lawgiver freed him: for the Lawgiver is the Supreme Power. ...There is therefore a law of the mercy of God, a law of the propitiation of God. The one was a law of fear, the other is a law of love. The law of love giveth forgiveness to sins, blotteth out the past, warneth concerning the future; forsaketh not its companion by the way, becometh a companion to him whom it leadeth on the way. But it is needful to agree with the adversary, whilst thou art with him in the way. For the Word of God is thine adversary, as long as thou dost not agree with it. But thou agreest, when it has begun to be thy delight to do what God's Word commandeth. Then he who was thine adversary becometh thy friend: so, when the way is finished, there will be none to deliver thee to the Judge. Therefore, "For the sake of Thy law I have waited for Thee, O Lord," because thou hast condescended to bring in a law of mercy, to forgive me all my sins, to give me for the future warnings that I may not offend...."For the sake," therefore, "of" this "law I have waited for Thee, O Lord." I have waited until Thou mayest come and free me from all need, for in my very need Thou hast not forsaken the law of mercy...."My soul hath waited for Thy word."...

4. We therefore trust without fear on the word of Him who cannot deceive. "My soul hath trusted in the Lord, from the morning watch even unto night"

(ver. 5). This morning watch is the end of night. We must therefore understand it so that we may not suppose we are to trust in the Lord for one day only. What do you conceive to be the sense, then, brethren? The words mean this: that the Lord, through whom our sins have been remitted, arose from the dead at the morning watch, so that we may hope that what went before in the Lord will take place in us. For our sins have been already forgiven: but we have not yet risen again: if we have not risen again, not as yet hath that taken place in us which went before in our Head. What went before in our Head? Because the flesh of that Head rose again; did the Spirit of that Head die? What had died in Him, rose again. Now He arose on the third day; and the Lord as it were thus speaketh to us: What ye have seen in Me, hope for in yourselves; that is, because I have risen from the dead, ye also shall rise again.

5. But there are who say, Behold, the Lord hath risen again; but must I hope on that account that I also may rise again? Certainly, on that account: for the Lord rose again in that which He assumed from thee. For He would not rise again, save He had died; and He could not have died, except He bore the flesh. What did the Lord assume from thee? The flesh. What was He that came Himself? The Word of God, who was before all things, through whom all things were made. But that He might receive something from thee, "The Word became flesh, and dwelt among us." He received from thee, what He might offer for thee; as the priest receiveth from thee, what he may offer for thee, when thou wishest to appease God for thy sins. It hath already been done, it hath been done thus. Our Priest received from us what He might offer for us: for He received flesh from us, in the flesh itself He was made a victim, He was made a holocaust, He was made a sacrifice. In the Passion He was made a sacrifice; in the Resurrection He renewed that which was slain, and offered it as His first-fruits unto God, and saith unto thee, All that is thine is now consecrated: since such first-fruits have been offered unto God from thee; hope therefore that that will take place in thyself which went before in thy first-fruits.

6. Since He then rose with the morning watch, our soul began to hope from hence: and how far? "Even unto night;" until we die; for all our carnal death is as it were sleep....

7. And he returns to this, "From the morning watch let Israel hope in the Lord." Not only "let Israel hope," but "from the morning watch let Israel hope." Do I then blame the hope of the world, when it is placed in the Lord? No; but there is another hope belonging to Israel. Let not Israel hope for riches as his highest good, not for health of body, not for abundance of earthly things: he will indeed have to suffer tribulation here, if it should be his lot to suffer any troubles for the sake of the truth....

8. "For with the Lord there is mercy, and with Him is plenteous redemption"

(ver. 7). Admirable! This could not have been better said in its own place, on account of the words, "From the morning watch." Wherefore? Because the Lord rose again from the morning watch; and the body ought to hope for that which went before in the Head. But, lest this thought should be suggested: The Head might rise again, because It was not weighed down with sins, there was no sin in Him; what shall we do? Shall we hope for such a resurrection, as went before in the Lord, whilst we are weighed down by our sins? But see what followeth: "And He shall redeem Israel from all his sins"

(ver. 8). Though therefore he was weighed down with his sins, the mercy of God is present to him. For this reason, He went before without sin, that He may blot out the sins of those that follow Him. Trust not in yourselves, but trust from the morning watch....

Canticle. David might compose it after his sin, though it might suit the captives, and all sinners, as well as the souls in purgatory. (Berthier) --- It has long been recited in their behalf. (Worthington) --- Depths of the prison of expiation, or from this vale of misery, (Berthier) captivity, (Calmet) and from the bottom of my heart. (St. Chrysostom)

Mark. Hebrew, "observe or keep." --- It. Hebrew, "who shall stand upright, (Calmet) or make opposition." (Haydock) --- We all stand in need of mercy, as none can stand before the rigours of divine justice. (Worthington)

Si quoties homines peccant, sua fulmina mittat

Jupiter, exiguo tempore inermis erit. (Trist. ii. ) (Haydock)

Law. That promises of pardon contained therein. (Worthington) --- Hebrew is now different from what the ancient interpreters read. (Calmet) --- "Therefore shalt thou be feared." (Montanus) (Haydock) --- Symmachus and Theodotion agree with us.

Word. And promises that the captivity should end, (Calmet) and sin be remitted. (Haydock)

From. Or Hebrew, "more than the morning watch; yea, more than the morning watch." I expect my deliverance with greater eagerness than sentinels do the return of morning. All the day and night long I am filled with these sentiments. (Calmet) --- The hope of penitents resembles the watches of the day, which are more comfortable than those of the night. (Worthington)

Redemption. Our Saviour affords the greatest consolation. (Worthington) --- He will save the people, Matthew i. 21., and 1 John ii. 2. (Berthier)

PSALM CXXIX. (DE PROFUNDIS.)

A prayer of a sinner trusting in the mercies of God. The 6th penitential psalm.

1 Out of the depths have I cried unto thee, O Lord . 2 Lord, hear my voice: let thine ears be attentive to the voice of my supplications. 3 If thou, Lord , shouldest mark iniquities, O Lord, who shall stand? 4 But there is forgiveness with thee, that thou mayest be feared.

In these verses we are taught,

I. Whatever condition we are in, though ever so deplorable, to continue calling upon God, v. 1 . The best men may sometimes be in the depths, in great trouble and affliction, and utterly at a loss what to do, in the depths of distress and almost in the depths of despair, the spirit low and dark, sinking and drooping, cast down and disquieted. But, in the greatest depths, it is our privilege that we may cry unto God and be heard. A prayer may reach the heights of heaven, though not out of the depths of hell, yet out of the depths of the greatest trouble we can be in in this world, Jeremiah's out of the dungeon, Daniel's out of the den, and Jonah's out of the fish's belly. It is our duty and interest to cry unto God, for that is the likeliest way both to prevent our sinking lower and to recover us out of the horrible pit and miry clay, Ps. xl. 1, 2 .

II. While we continue calling upon God to assure ourselves of an answer of peace from him; for this is that which David in faith prays for ( v. 2 ): Lord, hear my voice, my complaint and prayer, and let thy ears be attentive to the voice both of my afflictions and of my supplications.

III. We are taught to humble ourselves before the justice of God as guilty in his sight, and unable to answer him for one of a thousand of our offences ( v. 3 ): If thou, Lord, shouldst mark iniquities, O Lord! who shall stand? His calling God Lord twice, in so few words, Jah and Adonai, is very emphatic, and intimates a very awful sense of God's glorious majesty and a dread of his wrath. Let us learn here, 1. To acknowledge our iniquities, that we cannot justify ourselves before God, or plead Not guilty. There is that which is remarkable in our iniquities and is liable to be animadverted upon. 2. To own the power and justice of God, which are such that, if he were extreme to mark what we do amiss, there would be no hopes of coming off. His eye can discover enough in the best man to ground a condemnation upon; and, if he proceed against us, we have no way to help ourselves, we cannot stand, but shall certainly be cast. If God deal with us in strict justice, we are undone; if he make remarks upon our iniquities, he will find them to be many and great, greatly aggravated and very provoking; and then, if he should proceed accordingly, he would shut us out from all hope of his favour and shut us up under his wrath; and what could we do to help ourselves? We could not make our escape, nor resist not bear up under his avenging hand. 3. Let us admire God's patience and forbearance; we should be undone if he were to mark iniquities, and he knows it, and therefore bears with us. It is of his mercy that we are not consumed by his wrath.

5 I wait for the Lord , my soul doth wait, and in his word do I hope. 6 My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning. 7 Let Israel hope in the Lord : for with the Lord there is mercy, and with him is plenteous redemption. 8 And he shall redeem Israel from all his iniquities.

Here, I. The psalmist engages himself to trust in God and to wait for him, v. 5, 6 . Observe, 1. His dependence upon God, expressed in a climax, it being a a song of degrees, or ascents: " I wait for the Lord; from him I expect relief and comfort, believing it will come, longing till it does come, but patiently bearing the delay of it, and resolving to look for it from no other hand. My soul doth wait; I wait for him in sincerity, and not in profession only. I am an expectant, and it is for the Lord that my soul waits, for the gifts of his grace and the operations of his power." 2. The ground of that dependence: In his word do I hope. We must hope for that only which he has promised in his word, and not for the creatures of our own fancy and imagination; we must hope for it because he has promised it, and not from any opinion of our own merit. 3. The degree of that dependence—" more than those that watch for the morning, who are, (1.) Well-assured that the morning will come; and so am I that God will return in mercy to me, according to his promise; for God's covenant is more firm than the ordinances of day and night, for they shall come to an end, but that is everlasting." (2.) Very desirous that it would come. Sentinels that keep guard upon the walls, those that watch with sick people, and travellers that are abroad upon their journey, long before day wish to see the dawning of the day; but more earnestly does this good man long for the tokens of God's favour and the visits of his grace, and more readily will he be aware of his first appearances than they are of day. Dr. Hammond reads it thus, My soul hastens to the Lord, from the guards in the morning, the guards in the morning, and gives this sense of it, "To thee I daily betake myself, early in the morning, addressing my prayers, and my very soul, before thee, at the time that the priests offer their morning sacrifice."

II. He encourages all the people of God in like manner to depend upon him and trust in him: Let Israel hope in the Lord and wait for him; not only the body of the people, but every good man, who surnames himself by the name of Israel, Isa. xliv. 5 . Let all that devote themselves to God cheerfully stay themselves upon him ( v. 7, 8 ), for two reasons:—1. Because the light of nature discovers to us that there is mercy with him, that the God of Israel is a merciful God and the Father of mercies. Mercy is with him; not only inherent in his nature, but it is his delight, it is his darling attribute; it is with him in all his works, in all his counsels. 2. Because the light of the gospel discovers to us that there is redemption with him, contrived by him, and to be wrought out in the fulness of time; it was in the beginning hidden in God. See here, (1.) The nature of this redemption; it is redemption from sin, from all sin, and therefore can be no other than that eternal redemption which Jesus Christ became the author of; for it is he that saves his people from their sins ( Matt. i. 21 ), that redeems them from all iniquity ( Tit. ii. 14 ), and turns away ungodliness from Jacob, Rom. xi. 26 . It is he that redeems us both from the condemning and from the commanding power of sin. (2.) The riches of this redemption; it is plenteous redemption; there is an all-sufficient fulness of merit and grace in the Redeemer, enough for all, enough for each; enough for me, says the believer. Redemption from sin includes redemption from all other evils, and therefore is a plenteous redemption. (3.) The persons to whom the benefits of this redemption belong: He shall redeem Israel, Israel according to the spirit, all those who are in covenant with God, as Israel was, and who are Israelites indeed, in whom is no guile.

1-2. depths-- for great distress ( Psa 40:2 ; 69:3 ).

3. shouldest mark-- or, "take strict account" ( Job 10:14 ; 14:16 ), implying a confession of the existence of sin.

who shall stand-- ( Psa 1:6 ). Standing is opposed to the guilty sinking down in fear and self-condemnation (Mal 3:2; Re 6:15 , 16 ). The question implies a negative, which is thus more strongly stated.

4. Pardon produces filial fear and love. Judgment without the hope of pardon creates fear and dislike. The sense of forgiveness, so far from producing licentiousness, produces holiness ( Jr 33:9 ; Eze 16:62 , 63 ; 1Pe 2:16 ). "There is forgiveness with thee, not that thou mayest be presumed upon, but feared."

5-6. wait for the Lord-- in expectation ( Psa 27:14 ).

watch for, &c.-- in earnestness and anxiety.

7-8. Let Israel, &c.-- that is, All are invited to seek and share divine forgiveness.

CHAPTER 5

Went up into a mountain. Let us inquire what mountain this was? "Some simple brethren," says S. Jerome, "think that Christ taught the Beatitudes, and the things which follow, on the mount of Olives. But that was not so." For from what precedes and follows in the Gospel the place must have been in Galilee; in our opinion Tabor, or a similarly lofty mountain. Geographies of the Holy Land, such as Brochard's Itinerary, say that this mountain is called "Mons Christi," because Christ was wont to pray and preach upon it. It lies westward of Capernaum, three miles distant; it is not far from the Sea of Galilee, and is close to the city of Bethsaida. Its height is so great that from it may be seen the land of Zebulon and Naphthali, Trachonitis, Ituræa, Shenir, Hermon, and Libanus. It is carpeted with grass and flowers. Here Christ spent whole nights in prayer. Here He called to Him His disciples, and chose twelve of their number whom He ordained and called apostles. Here He taught that compendium of the new law which is called the Sermon on the Mount. Adrichomius says the stone on which Christ sat to preach may still be seen.

Observe, Matthew wished to commence with the preaching of Christ, and to deliver the sum of it at the beginning of his Gospel, which he did by giving an account of this discourse, although it was actually preached some considerable time after. For many events preceded it, which he relates subsequently. The sequence of the history was as follows:After Christ had restored the hand of a certain man which was withered, on the Sabbath day (Mat_12:15), He fled from the anger of the Scribes, and betook Himself to the Sea of Galilee. Here a vast multitude of people flocked to Him, and after He had healed many who were sick, He went up into a mountain, where He remained the whole night in prayer. In the morning He appointed the twelve Apostles (Luk_6:12). When He had done this He came down from the top of the mountain to a lower level, and there He delivered the sermon which follows, partly to His disciples and partly to the whole multitude. That the people were present at it is plain from chap. Mat_7:28. Moreover, that this is the same sermon of which S. Luke gives an account in his sixth chapter is clear, because the general thread of each is the same, and because they have the same commencement and the same conclusion. For although Matthew has eight Beatitudes and Luke only four, yet in the eight of the former are comprised the four of the latter; and in S. Luke's four S. Matthew's eight are contained.

Moreover, Matthew puts off the vocation of the Apostles, which preceded the sermon, to the tenth chapter; for not as yet has he related his own calling by Christ, which he gives in chap. ix. But it is certain that Matthew as well as the other Apostles was present at the sermon. This sermon was delivered about the middle of May, and the choosing of the Apostles had taken place on the morning of the same day, in Christ's thirty-second year, and the second year of His ministry.

And opening his mouth. To open the mouth is the Hebrew idiom for to speak. But there is an emphasis in the expression in this place. It means that Christ opened out sublime thingsthings great and wonderful, and Divine mysteriesconcerning which He had hitherto kept silence. So S. Hilary. S. Bernard says, "He opened now His mouth, who afore had opened the mouths of the prophets. Truly was His mouth opened, in whom are hid all the treasures of wisdom and knowledge."

Blessed are the poor in spirit. Christ commences His discourse with a Beatitude which all seek and covet, though but few find; as David also begins his Book of Psalms, "Blessed is the man," &c.

Blessed, I say, are the poor in spirit, in hope, not as yet of right; blessed are they in the blessedness of the way, not of the country; blessed in the beginning of peace, of virtue, not in the consummation of the crown of glory. Beatitude, says Nyssen, is the special endowment of God; when therefore Christ makes blessed the poor in spirit, He makes them partakers of divinity.

Our Lord alludes here to the words of Moses (Deu_33:29), "Blessed art thou, 0 Israel, what people is like unto thee, who art saved by the Lord?" For the poor in spirit are Israel, the elect people who place their hope, their riches, their salvation and happiness in the Lord. For because they despise the riches of earth, and are lords over them, therefore are they Israel, lords with God and in heaven. Moreover, Isidore (lib. 10, Orig. Litera B.) says, "Blessed means increased. He is said to be blessed who has what he desires, and does not suffer what he would not. He then is truly blessed who has all good things for which he wishes, and who does not wish for anything which is evil." So also Varro (lib. 4, de ling. Lat.), "He is said to be blessed who possesses many good things, as dives, 'rich,' comes from divus, 'a god,' as one who, like God, wants for nothing." And what are the real goods Christ here showspoverty of spirit, meekness, holy grief, &c.; for they who have these things are blessed, and therefore they always rejoice. Whence Aristotle derives the Greek word μακάριος, happy, or blessed, from χαίρειν, to rejoice, because he who is blessed is always rejoicing.

These eight Beatitudes are, as it were, the eight paradoxes of the world. For the world and philosophers place blessedness in wealth, not in poverty, in loftiness, not in humility, &c. Whence S. Ambrose says, "According to the Divine judgment blessedness begins where man deems misery to begin." Says S. Bernard, "The Truth speaks, which can neither deceive nor be deceived. It is the Truth which says, blessed are the poor in spirit. Are ye so senseless, 0 ye sons of Adam, as so greatly to seek for riches and desire riches, when the Beatitude of the poor has been commended and preached to the world by the mouth of God? Let the heathen, who live without God, seek for riches; let the Jews, who believe in earthly promises, seek them; but with what face can a Christian seek them, after Christ has preached, Blessed are the poor?" Gregory Nazianzen too says, "The riches of monks are in their poverty, their possessions in pilgrimage, their glory in contempt, their strength in weakness, their fruitfulness in celibacy; who have nothing in the world, and who live above the world; who, in the flesh, live out of the flesh; who have the Lord for their portion; who, on account of the kingdom, labour in poverty, and, on account of poverty, are kings." When Simeon Stylites was a keeper of sheep, he heard these Beatitudes of Christ read in church, and straightway he left his sheep and entered a monastery. By-and-by he ascended a pillar, and stood upon it, day and night, eating little, and becoming a wonder to the world, that he might attain to these Beatitudes. The same Simeon was wont to preach twice a day to the crowds who flocked to his pillar, saying only these words"Despise earthly things; love and desire only heavenly things, which alone will make you blessed." So Theodoret, an eye and ear-witness, testifies in his Life of S. Simeon.

Blessed are the poor. Not all poor; not those who are poor by a pitiable necessity against their will; not they who are poor from vain glory, or from a desire to be at liberty for the pursuit of philosophy, like Diogenes, or that Crates of Thebes, who, as S. Jerome says, threw a vast weight of gold into the sea, saying, "Begone, wicked pleasures, I sink you, that I may not be made to sink by you." But it is the poor in spirit who are blessed, who have a will inspired by the Holy Ghost, tending to spiritual goods. It is poverty voluntarily undertaken for the sake of God and the kingdom of heaven.

Note, there are three sorts of poor. 1. Those who are so actually, as beggars. 2. In spirit, but not actually, as Abraham, who was rich in fact, poor in spirit. 3. Both in fact and in spirit, as the religious, who vow poverty from love and affection for it, and who divest themselves of all their worldly goods. "Do you wish to know," says Nyssen (lib. de Beatitud.), "who is poor in spirit? It is he who exchanges corporeal opulence for the riches of the soul, who is poor for the sake of the spirit, who has thrown off earthly riches like a heavy load, and who would be borne aloft through the air to be with God. If, then, it behoves us to advance to the things above, we must needs be poor and needy in the things which drag us down, that we may become conversant with things supernal."

The word spirit signifies three things:1. It is opposed to the flesh, and signifies that the subject of this poverty is not the body, but the spiritthat is to say, the will. In this sense spirit is often used in Scripture. As S. Paul (Rom. i. 9), "God is my witness, whom I serve in the spirit." And Christ says (S. John iv.), "God is a Spirit, and they that worship him must worship him in spirit and in truth"meaning, that God must be worshipped, not with outward ceremonies, but with the inward spirit, and with devotion of the mind, according to the saying of Cato

"If God be Mind, as poets tell,

Then with the mind we worship well."

So also S. Bernard says, "The poor in spiriti.e., with the will of the spirit, with spiritual intention and spiritual desire, for the alone sake of pleasing God, and the salvation of souls. And Christ uses this expression, in spirit, because of those who are poor by a miserable necessity, not by a laudable will."

2. It is what S. Augustine says, "A rich man, who is able to despise in himself whatsoever there is in him by which pride can be puffed up, is God's poor man." And S. Jerome says, "The poor in spirit are they who are voluntarily poor because of the Holy Spirit."

3. In spirit signifies the end of this povertynamely, that the contempt of wealth be referred to the spirit, that, being freed from earthly things, we may the better reach forward to heavenly things.

The root and foundation of blessedness and evangelical perfection are voluntary poverty and humility, just as the root of all sin is pride and covetousness.

Admirably says S. Cyprian (Tract. de Nativ. Christi), "The poor are elected, the proud neglected. Neither haughtiness nor any such thing obtains a place of discipleship near to Christ. Christ, the poor man, despises rich disciples. A poor mother, a poor son, a poor hospice, give plain evidence to those who are exercised in the school of Christ's Church."

Lastly, S. Bernard (Serm. 1 de Omn. Sanc.): "Consider how prudently Wisdom hath ordained, appointing the first remedy against the first sin, as though she said plainly, 'Wilt thou obtain heaven which the proud angel lost, he who trusted in his strength and in the multitude of his riches? embrace the lowliness of poverty, and it shall be thine.'"

Anagogically. Francis of Sales, lately Bishop of Geneva, a man equally wise, pious, and holy, says (lib. 12 Theot., c. 2), "The poor, or beggars in spirit are those who begi.e., who have an insatiable hunger and thirst for the Spiritthat is, for increase of love and zeal for God, that He may ever grow and burn in them with constant increase."

Hence I have heard the passage expounded thus: Blessed are the poor in spiriti.e., blessed are they who are towards God as beggars to the rich, namely those who with as great humility of spirit confess their poverty, and with as much earnestness beg for grace from God, as beggars ask an alms from the rich. Whence S. Chrysostom says, beggars teach us how to pray and ask help of God. By showing their wounds and afflicted limbs they excite compassion.

With sound sense does our Lewis (de ponte, part 3, Medit. 2), give these three degrees of poverty of spirit, that is, of humility. The first is to put off and purify the mind from every blast and breath of vanity, and from all vain and inflated presumption, despising all the pomps of the world. The second, that I should divest myself of all desire to call things my own, by entirely unclothing myself of my own opinions, my own will and other desires. The third and last act of poverty is so to empty myself, make myself so poor that I have nothing at all of my own, but only what God freely gives me. For I have not even so much as to be, my own, but it is of God, without whom I am not. Of myself, therefore, I have nothing else than the nothingness of naturei.e., not to be, and the negation of gracei.e., sin.

1. You will inquire whether this poverty of spirit be a precept, or an evangelical counsel? And, 2. How many degrees and kinds of it there are? I answer, it has various degrees, some of counsel, some of precept. The first and highest is to forsake all riches, all transitory things for the sake of the love and imitation of Christ, with inward purpose as well as outward deed, like the Apostles and religious. This degree is of counsel, not of precept. The second is to bear patiently the confiscation of goods for the sake of Christ and the orthodox faith, which is a kind of martyrdom; for he who takes away the means necessary for the support of life, takes away life itself. This is what many rich and nobly born Catholics are suffering this day in England, who would prefer death to the spoiling of their goods. For it is a hard thing indeed to deprive not only yourself but your children and all your posterity of their hereditary possessions, and the rank and position of their ancestors, and reduce all to poverty and obscurity. But all the more honour to them who do it for Christ's sake, for theirs is the kingdom of heaven. Such, too, were the Hebrew Christians whom the Apostle praises, "Ye took joyfully the spoiling of your goods, knowing that ye have a better and an enduring substance." (Heb_10:34.)

This degree is of precept, for we are bound for the sake of Christ and the Faith, not only to lose our goods, but to shed our blood.

The third grade of poverty is to bear patiently the spoiling of our goods, or any injustice done to us by those who are powerful, and tyrants, as when any one loses a just suit on behalf of an estate, or other things, because of the power or tyranny of his opponents.

The fourth is when wealth is given to any one by God, not to care for it, to give it up in intention, to be prepared to forsake it if that should be for the greater glory of God. In this grade was Abraham, rich in respect of actual possessions, but poor in spirit.

5. To prefer to be contented with a little in a station where you have greater opportunities of serving God, than one where you can have more wealth but less godliness.

6. To have wealth, but to spend it upon the poor, and pious objects, even to depriving yourself of necessaries.

7. To prefer to be poor rather than acquire riches by means of injustice, irreligion, or any other wickedness. Such was Tobit, who, when he was dying, left this testimony to his son: "Fear not, my son; we are poor it is true, but we shall have great riches if we fear God." Of these grades of poverty, the second and seventh are of precept; the first, the fourth, and the fifth of counsel; the third and the sixth of counsel, or of precept, according to circumstances.

You will ask, secondly, why Christ assigns to poverty of spirit the first place among the evangelical Beatitudes? I answer, the first reason is à priori, because this poverty overturns and destroys covetousness, which is the root and well-spring of all evil. (1Ti_6:10.) Wherefore this poverty restores man, as it were, to the state of innocence, in which nothing was his own, but all things were common to all. For the whole world was Adam's and his children's, that from it they might acknowledge, love, and praise God, there being no assertion of property, which is the root of cupidity, quarrels and law-suits. "With the poor, therefore," says S. Gregory, "what the superfluity of very slight pravity defiles, the furnace of poverty purifies."

The second reason is, because this poverty releases men from a thousand distractions and anxious cares which riches, and the desire of riches, bring with them. Wherefore, "poverty is a tranquil harbour," says S. Chrysostom; "it is the training ground, the gymnasium of wisdom." Here comes in that reason of S. Gregory's (Hom. 32 in Evang.) that "naked with the naked (demons) we must wrestle; for if one who is clothed wrestle with one who is naked, he will soon be cast down to the ground, because he has that by which he may be laid hold of. For what are all earthly things but bodily habiliments, as it were? Let him, therefore, who is about to contend with the devil cast off his garments lest he be worsted. Let him possess nothing in this world by desire; let him require no delectations of fleeting things, lest, where his desires keep him, there he be held until he fall."

Third. Because this poverty causes a man to withdraw himself from all created things, and makes him rest entirely with all his hopes in God his Creator. In the full and perfect love of God, the summit of virtue and the true blessedness of this life consist.

Wherefore, S. Bonaventura writes, in his Life of S. Francis, that when he was often asked by his brethren which was the virtue which especially commends us to Christ our Lord, and makes us pleasing to Him, he was wont to reply with more than his usual energy, "Poverty, for it is the way of salvation, the incentive to humility, the root of perfection; and from it there spring many fruits, though they be hidden and known to but few."

These are the causes why Christ taught us this poverty of spirit both by word and example. Thus did the Blessed Virgin, the Apostles, the Essenes, yea all the first Christians, of whom it was said (Act_4:32), "Neither said any of them that ought which he possessed was his own, but they had all things common." Indeed, they vowed this; wherefore Ananias and Sapphira, who broke this vow, were punished by the Apostle Peter with sudden death.

There followed in holy poverty apostolic men and prelates, SS. Anthony, Augustine, Basil, Chrysostom, Jerome, and S. Alexius, who, by an example uncommon in the world, relinquished ample riches, a bride, and poor and a stranger followed Christ, a poor man, to Syriaas it were, a pilgrim upon earth and a citizen of heaven; and at last lived and died unrecognized in his father's house, being made a laughing-stock to the world, or rather sporting with the world, and making it a laughing-stock. In a later age S. Benedict, S. Bernard, but above all S. Francis, embraced poverty, and taught their disciples to embrace it. S. Francis made it the foundation of his Order. In all his discourses he spoke of it now as his mother, now as his wife, his lady; often, too, he called it his queen, because it had shone with such glorious refulgence in Christ the King of kings, and in His Mother. Hear what he solemnly enjoins upon his friars in his Rule, c. 6: "Let the brothers appropriate nothing to themselves, neither house, nor place, nor anything; but as pilgrims and strangers in this world, serving the Lord in poverty and humility, let them ask boldly for alms. Neither need they be ashamed, for the Lord made Himself poor for us in this world. This is that sublimity of the deepest poverty which constitutes you, my dearest brethren, heirs and kings of the kingdom of heaven. Let this be your portion, which leads you to the land of the living. And, my dearly beloved brethren, cleaving wholly to this, wish, for the name of our Lord Jesus Christ, to have nothing else for ever under heaven."

The same S. Francis, exulting in destitution, prayed for it with such fervour that fire seemed to shine from his face. "For this," said he, "is the virtue flowing into us from heaven, which so orders and informs us that we gladly trample upon all earthly things, and which removes every obstacle so that the mind of man may be most freely and speedily united to the Lord God. It is poverty which makes a man's soul, while it is yet upon earth, hold converse with the angels in heaven. It is this which has fellowship with Christ on His Gross, which is buried with Him in His tomb, which with Him rises again and ascends into heaven. It is this which grants to the souls which love it the power, even in this life, of flying above the heavens, and bestows pinions of humility and charity. Let us go forward, then, to ask the holy Apostles that they will obtain this grace for us from the Lord Jesus Christ, that He, the chief cultivator of poverty, would deign to bestow it upon us."

And as S. Francis lived, so he died, for, divesting himself of his outer garments, he lay upon the earth, saying, "I have done with what is mine, what is yours; may Christ instruct you." Then a brother, who stood by, foreseeing by a divine instinct his death and zeal for poverty, offered him his cord with femorals, and said, "These I lend thee, as a beggar, and do thou receive them by the mandate of holy obedience." With joy did the holy man take them, and, lifting up his hands to heaven, gave thanks to Christ, because, having put off every burden, he was going free to Him, and because, as in life, so in death, he was conformed to Christ crucified, who hung naked upon the Cross.

For theirs, &c.It is just and congruous that those who for the love of Christ despise the riches of the earthly kingdom should be recompensed with the wealth of the heavenly kingdom, yea indeed, of an earthly kingdom, which by despising they possess and rule, according to the saying of S. Paul, "Having nothing, and yet possessing all things." Wherefore Climacus (Gradu 17) does not hesitate to affirm that a poor monk is the lord of the world, and through faith possesses all nations as his servants. And he adds that a poor servant of God loves nothing wrongly, for all things which he has, or can have, he reckons as though they were not, and if it chance that they depart, he counts them as dung. Hear S. Bernard (Serm. 21 in Cant.): "Blessed are the poor in spirit, for theirs is the kingdom of heaven. Let not men suppose that they possess only heavenly things, because they hear them only named in the promise. They possess earthly things likewise, and indeed as though having nothing and yet possessing all things, the less they desire the more are they masters.

Lastly, to a believer there is a whole world of riches. A whole world, indeed, because both prosperous and adverse things are equally his servants, and work together for his good. And so, a covetous man hungers after earthly things like a beggar, the believer despises them as a master. The one by possessing loses, the other by despising keeps. S. Chrysostom gives the reason (Hom. 57, ad pop.): "God is the poor man's steward." And S. Francis lays it down in his Rule thus: "This evangelical poverty is the foundation of our Order. On this the whole superstruction of our Order primarily rests, that by its abiding firm, the Order may be firm; and if it be overturned the Order will be entirely overthrown. In so far therefore as the friars shall decline from poverty, the world shall decline from them. If they embrace my Lady Poverty, the world will feed them, because they are sent for the salvation of the world. There is a bargain between the world and the friars. They owe the world a good example: the world owes them necessary provision. And when becoming false to their trust, they fail to set a good example, the world, as a just censure, will draw back its hand." And indeed it is as good as a great and perpetual miracle to see so many religious men and women of the Order of S. Francisfor in the whole world they number quite a millionwho have made profession of poverty, who live honestly and suitably on the alms of the faithful. Truly in this does the Providence of God over His own poor shine gloriously. Here is fulfilled that saying of the Psalmist which S. Francis gave to his brothers as their viaticum in daily life"Cast thy care upon the Lord, and He will nourish thou." And "They that be rich, want and are hungry, but they that seek the Lord shall not be lacking in any good."

Observe, Christ does not say the kingdom of heaven shall be given them, or shall be theirs, but theirs is the kingdom of heaven, in this present time. That is to say, "By my promise and God's decree the kingdom of heaven pertains to them, they have a complete right to it, and so they are sure of entering into it, as sure as though they held it in their hands, and were already reigning in it as kings." For so firm is the hope of the promises of God, that by it the faithful as it were hold in their hands the thing promised, according to Heb. xi. 1, "Faith is the substance of things hoped for," faith, that is, which makes the celestial goods, for which he hopes, subsist in the mind of a believer. For in this way he realizes them to himself, as it were, substantially shows them to himself

The kingdom of heaven. The celestial blessedness is so called, where the blessed reign with God in all felicity and glory, through all eternity. The word kingdom here signifies, 1. The abundance of all good things in heaven. 2. The high dignity wherewith the blessed are honoured by the Holy Trinity and all angels. 3. Their regal dignity. For the blessed are kings, who reign not over one Spain, or one Asia, or even over all the earth, but over the whole universe; that is, over all the elements of the sky, over the plants and animals. This empire they have won by their poverty of spirit, wherewith they put under them all earthly goods and desires, where, wearing their golden crowns, they sing joyfully for ever to Christ. "Thou hast made us to our God a kingdom and priests, and we shall reign upon the earth." (Rev_5:10, Vulg.) The kingdom of heaven then is the kingdom of God, for the blessed possess the same kingdom which God himself possesses, and in it most happily and most gloriously reign with him eternally.

Blessed are the meek. This is the second Beatitude in the Latin Vulgate followed by SS. Jerome and Augustine, and the rest of the Latin Fathers. But in the Greek Codices, in the Syriac and Arabic versions, followed by S. Chrysostom and the other Greek Fathers it is the third Beatitude, the second with them being, Blessed are they that mourn.

Congruously to the poor in spirit the meek are joined because the poor and lowly are wont to be meek, as vice versâ the rich are proud and often impatient and quarrelsome. Poverty and meekness are neighbours, and related virtues. Whence the Hebrew words עני ani, "poor," ענ anan, "meek," are kindred words. Chromatius adds, "A man cannot be meek unless he be first poor in spirit." He gives the reason, "There cannot be a calm sea unless the winds are stilled. A fire is not put out unless you withdraw the materials by which it burns. So too the mind will not be meek and quiet unless the things which excite and inflame it be put away." The meek are they who are gentle, humble, modest, simple in faith, patient under all injury, who set themselves to follow the precepts of the gospel and the example of the saints. Christ here alludes to Psa_47:11, "The meek-spirited shall possess the earth, and shall be refreshed with the multitude of peace." Meekness, therefore, 1. Makes us pleasing to God and men. 2. Like Christ, who says, "Learn of me, for I am meek and lowly in heart." 3. Apt for wisdom and gaining celestial goods. For these the meek heart is fitted to receive, according to what the Psalm says, "Them that are meek shall he guide in judgment, and such as are gentle them shall he learn his way."

The grades of meekness and the Beatitude consequent upon it are these: 1. To converse with all with a meek heart and lips. 2. To break the anger of others by a meek reply. 3. To bear with gentleness all injuries and wrongs. 4. To rejoice in such things. 5. By our meekness and kindness to overcome the malevolence of our enemies and those who are angry with us, and win them to be our friends.

For they shall possess, &c. Gr. κληρονομήσουσι, i.e., shall possess by inheritance. S. Augustine and the Arabic have shall inherit. The Syriac, shall possess the earth by the right of inheritance. Appositely does Christ promise the earth to the meek, because the meek are often despoiled by the quarrelsome of the goods of the earth. This injury therefore Christ makes up to them by this Beatitude. But what earth does He mean?

1. S. Chrysostom, Euthymius, Theophylact, and S. Augustine, say that the present earth is here promised to the meek, in this way. The world calls blessed those who are strong and who avenge themselves; but I say, Blessed are the meek, and they who bear with patience the good things of this world being torn from them, because although such persons are often oppressed by the world, yet they do often also, by the gift of God, possess their own, firmly and quietly. Or if not, yet the whole world is the meek man's country. There is an allusion to Moses who was the meekest of men, and who by his meekness obtained for the Hebrews from God the possession of the promised land. This sense is true, but neither full nor adequate. It often fails. We often see the meek deprived of their possessions by the quarrelsome. We may add that Moses promised earthly goods to the Jews, but Christ promised heavenly things to Christians.

Better and fuller with S. Jerome (in loc.), Nyssen. (lib. De Beat., Orat. 2), S. Basil (on Psalm xiv.), Cyril (in cap. 58. Isaiah), by earth in this place, understand heaven, which is the land of the living, as this our earth is the land of the dying, as it is said in Psalm xxvii. "I believed verily to see the goodness of the Lord in the land of the living." And Psalm cxlii., "Thou art my hope and my portion in the land of the living."

For in heaven, indeed, is a land not dense, opaque, and earthy, but pure and lustrous. There is the Paradise of roses and lilies, of gems and all delights which refresh the senses of the blessed, for were it not so, the bodies and senses of the blessed, which in this life suffered such dire and awful martyrdoms, would go without their own deserts of pleasure, and only their minds and souls be blessed, which is absurd. Whence S. John beheld, (in Rev. xxi. and xxii.) a heavenly city which was foursquare, whose foundations were laid with jasper and every precious stone. Hence also the Pythagoreans, as Clement of Alexandria tells us (lib. 5 Stromat.), speak of heaven as α̉ντίχθονα, i.e., the land over against, or opposed to our earth. I say nothing of those philosophers who think that the moon and the stars are inhabited, that there are in the moon populous cities and vast regions inhabited by men called Lunares, from Luna, as Macrobius says, lib. 1 in Somn. Scipionis. See also what Plato says, in Convivio.

By every one of the Beatitudes the kingdom of heaven is promised, but under various names and titles.

And yet again, by earth in this place we may understand the new earth, which is spoken of (Isa_55:17;  Rev_12:1, Rev_12:2;  and 2Pe_3:13) as that globe of the world which is to be subjected to Christ after the general judgment, as His inheritance, and therefore to the meek as His fellow heirs. For after the judgment, the whole universethat is, both the heavens and the earth-will be renewed and glorified, and made the possession of Christ and His saints.

A certain holy man, says Salmeron, once said, pleasantly, "Heaven is given to the humble, and earth to the meek; what remains to the proud and the cruel except the misery of hell?"

Anagogically, Hilary says, "To the meek is promised the inheritance of the earthi.e., of that body which the Lord assumed as his habitation, because through the meekness of our minds Christ dwelleth in us, and we also, when we are glorified, shall be clothed with the glory of His body." And S. Leo (Serm. in Fest. Omn. Sanct.) says, "The land promised to the meek, and to be given in possession to the gentle, is the flesh of the saints, which, as the desert of their humility, shall be changed at the blessed Resurrection, and endowed with the grace of immortality. For the meek shall possess that land in perfect peace, and nothing shall ever be diminished of their rights, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality."

Finally, the way of attaining to meekness is (1), often to meditate upon its dignity and profit, and upon the unworthiness and unprofitableness of anger. Whence Clement of Alexandria says, that Athenodorus gave this advice to the Emperor Augustus, that if he were angry he should never do or say anything until he had said over to himself the twenty-four letters of the alphabet. "If," said he, "thou art of a lofty mind, a prince is superior to all injuries." Augustus despised the tales of detractors, "For," said be, "in a free State the tongue should be free."

A better way is, to consider the example of those who are meek, and to follow them, but especially the example of Christ crucified, of whom Isaiah foretold (chap. 53), "He shall be led as a sheep to the slaughter, and like a lamb before its shearers, he shall make himself dumb."

Blessed are they that mourn. Arabic, the sad, who mourn, not in flesh but in spirit. For the words, in spirit, are to be understood and repeated in all these Beatitudes. Blessed are they that mourn, not for the loss of wealth, or parents, or friends, but of spiritual things. Grief here is taken as belonging to the saints. It is opposed to those who laugh and overflow with joy on account of mundane prosperity, those whom the world applauds as blessed. To them Christ threatens woe. "Woe to you which laugh now, for ye shall mourn and weep." There is an allusion to Isa_55:14, "Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold, my servants shall rejoice, but ye shall be ashamed," &c.

This grief too has its own degrees, like the rest of the Beatitudes. They are here called blessed mourners, who bear with patience the troubles and sorrows sent, or permitted to come upon them by God. So Nyssen, de Beatitud. But more blessed are they who mourn and weep on account of their own or others' sins. And most blessed are they who through grief at the perpetual struggle which they carry on with the flesh and concupiscence, and through desire of the celestial country, and especially through love of God and Christ, lament their exile in this earthly land. Thus Paul mourned, "O wretched man that I am, who shall deliver me from the body of this death?" In this grief S. Ephraim excelled, who mourns in all his writings, and inspires his readers with holy grief and compunction. S. Macarius, as his Life records, was wont to say to his brethren, "Let us weep, brothers, let our eyes run down with tears before we go where our tears shall burn our flesh." And they all wept. For tears wash us in this world but burn us after death.

For they shall be comforted. Often in this life, but always in the life to come. As in Isa_35:10, "Everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away." Truly does compunction itself wonderfully solace and refresh the mind of him who is pricked with compunction. And if there be unadulterated joy in the world, it is in the contrite mind. Taste, and thou shalt see, for as the heart knoweth his own bitterness, so there is a joy with which a stranger intermeddleth not. So S. Jerome describing the departure of S. Paula, exclaims, "0 blessed exchange! She wept to laugh always: she beheld pools of contrition that she might find the Lord her fountain: she was clothed in sackcloth that now she might wear white robes, and say, 'Thou hast put off my sackcloth, and girded me with gladness.' She ate ashes as it were bread, and mingled her drink with weeping, saying, 'My tears have been my meat day and night,' that now she might feed for ever on angels' bread, and sing, 'O taste and see how sweet the Lord is.'"

Blessed are they that hunger, &c. The meaning both here and in S. Luke, who omits a after righteousness, is the same. Blessed are they who hunger after food and drink, in a spiritual sense, i.e., not from any bodily necessity, but with a spiritual end and intention. They hunger and thirst after righteousness, because they wish by such hunger to increase righteousness in themselves and their neighbours. Maldonatus explains righteousness or justice (justitiam) to mean, on account of justice. Hence S. Luke (Luk_6:5) opposes these hungry ones to such that are full, sc. with wine and delicacies. Woe to you that are full, for ye shall hunger. The world calls blessed those that are full, but I, says Christ, call those who are hungry and thirsty with maceration of the flesh, so long as it is on account of their eagerness to obtain and augment righteousness, happy. So S. Jerome, Ambrose, Augustine, Hilary, Nyssen, Euthymius, Theophilus, and others. Thus hunger, or famine, is to be understood not in a corporeal, but a spiritual sense (Amo_8:11): "Behold, the days come, saith the Lord, that I will send a famine upon the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord." Also Ecclus 24:29: "They that eat me (wisdom) shall yet be hungry, and they that drink me shall yet be thirsty." To these words Christ here alludes.

The 1st degree of this Beatitude is to bear patiently hunger or thirst arising from public or private scarcity of food. The 2nd, to hunger and thirst in voluntary fasting, that by your fasting, you may make satisfaction for your sins, and gain the grace of God for yourselves and your neighbours. The 3rd is, for the faith of Christ to endure prisons, and in them hunger and thirst, even unto death, as befell some of the martyrs. The 4th, to hunger and thirst after righteousness, and the increase of all virtue. Whence S. Leo says, "To love God is nothing else than to love righteousness."

Righteousness. 1. Righteousness or justice may here be taken for that special virtue which gives to every one their right. As if it were said, "Blessed are they who hunger for justice, who eagerly desire that justice which once fled from the world, according to that verse of Ovid,

"Last, the lands, all wet with slaughter,

Left Astræa, Heaven's own daughter,"

that she may return again to earth, and rule over the whole world, and defend the right. Such are they who, oppressed by tyrants, or unjust men, desire that their rights may be restored. Such are they who see widows and orphans oppressed, and have an ardent longing to see them rescued from injustice, and their oppressors punished. For as Aristotle (Ethics) says, "Neither the evening star, nor the sun shines as brightly as justice." And as Cicero says (lib. 2 de Offic.), "So great is the force of justice, that not even those who feed on evil-doing and wickedness can live in them without some particle of justice."

2. And more fully, take righteousness here to mean a generic term for virtue, yea, the circle of all virtues, because, for it we ought not only to wish, but vehemently to hunger after and covet it, that we may fill our soul with virtues.

Hear what S. Bernard says (Epist. 253 ad Garinum), explaining the insatiable desire of profiting in the righteous. "The just man never deems that he has apprehended, never says it is enough, but is always hungering and thirsting after righteousness; so that if he lived always, he would be always striving, as far as in him lies, to be more just, always endeavouring with all his might to go on from good to better, not merely for a year or some set time, like a hireling, but for ever he would surrender himself to the Divine service. Therefore unwearied zeal in making progress, and constant striving after perfection, is counted perfection." And then he concludes with a reference to Jacob's ladder.

"Jacob beheld a ladder, and on the ladder angels, but none of them resting or standing still; but all were either ascending or else descending; whereby is given plainly to understand that in the state of this mortal life there can no middle course be found between going forward and going back. For just as our body is perpetually either increasing or decreasing, so also must the soul be either making progress or else going backward."

Well says S. Augustine, "The whole life of a good Christian is holy desire."

For they shall, &c. "God will give here a constant increase of His grace to those who hunger after it." "And in heaven," says S. Bernard, "eternal hunger shall be recompensed with eternal refection."

Blessed are the merciful. Mercy is joined to justice because every work of virtue is either of debt, which is justice, or else of free gift, which is mercy, and because mercy tempers and sweetens justice. Worldlings count those blessed who give little and receive much: but Christ pronounces a paradox, which yet is most true, "It is more blessed to give than to receive" (Act_20:35), where I have gone fully into the reasons of this Beatitude, especially this one, "for they shall obtain mercy."

The same celestial Beatitude which Christ promised to the poor in spirit, under the name of the kingdom of heaven, He here promises to the merciful by the name of mercy, because, as the Apostle says (Rom_6:23), "life eternal is of grace," both because God promises it freely to those who do well and give alms, as because grace is the beginning of good works and merit. For grace prevents and stirs us up to good works, and gives them a divine worthiness and power of meriting. "Life eternal," says S. Augustine (de Corrept. et Gratiâ, c. 13), "is grace for gracethat is, grace for the merits which grace has conferred," according to that in Ps. ciii., "Who crowneth thee with mercy and compassions" (Vulg.). Whence the Syriac renders, Blessed are the merciful, for mercies shall be upon them. As though He said, To the merciful shall be recompensed, not one but many mercies. God, therefore, bestows upon the merciful life and everlasting glory, which is the highest grace, and is here signified by the name of mercy; for, as S. Augustine says (Epist. 105), "When God crowns our merits, He does nothing else than crown His own gifts."

The degrees of mercy are: 1. To sympathize with the wretched. 2. To alleviate corporeal misery by alms. 3. To bring succour to the ignorance of the mind, or to those who are burdened with sin. 4. To seek out the wretched, that we may help them. 5. To deprive yourself of advantages in order to succour them. 6. To spend all you are and all you have, even life itself, for them, as Christ, S. Paul, and S. Paulinus did.

Symbolically. Mereyi.e., the vision and possession of God, and God Himself, is promised. For the nature of God is nothing else than mercy, according to the words of the fifty-ninth Psalm, "My God my mercy." (Vulg.) Give therefore to the poor, and you receive God. For alms is not so much mercy as a vast interest and usury with God. Whence the saying: "If you wish to be a usurer lend to God." As it is in Proverbs, "He that giveth unto the poor lendeth unto the Lord, and what he layeth out it shall be paid him again." As S. Chrysologus says (Serm. 42), "God eateth the bread in heaven which the poor man hath received on earth. Give, then, your bread, give your drink, if you would have God for your debtor instead of your judge." Powerfully writes S. Augustine (on Ps. 37), "Consider what the usurer does: he wishes to give little and gain much. Do thou the same. Give small things, receive great. Behold how wonderfully your interest grows. Give temporal things, receive eternal. Give earth, receive heaven." Lastly, S. Chrysostom (Hom. 32 in Epist. ad Heb.) says, "Almsgiving is a virgin who hath golden wings, and is seen of all. She hath a beautiful girdle. Her face is gentle and comely. Her carriage is graceful, and she always stands before the throne of the King. When we are judged, straightway she comes to our aid, and delivers us from punishment, overshadowing us with her wings. God Himself loves her better than innumerable sacrifices."

Blessed are the pure in heart. 1. A pure heart means a chaste mind, free from all lust and carnal concupiscence. As though He said, Blessed, not those who have a clear intellect, as philosophers, nor yet those who have clean and fashionable clothes, which many cannot have, but who have a pure and chaste mind which all can have. So. S. Chrysostom.

2. And more fully: Blessed are those who have a pure consciencethose, namely, who have cleansed it from every stain of sin, from evil thoughts and desires, from passions and perturbations, from all evil intention, and especially from all duplicity and hypocrisy. Thus if a fountain be pure and unmuddy, so will the waters which flow from it be pure and unmuddy likewise; and if the heart be pure, the actions which spring from it will be pure and clean. So S. Jerome.

3. And most fully: They are in the highest grade of purity of heart, who have cleansed their hearts from all creature love, that their hearts may be like that of an angela pure mirrorand shrine of the Deity.

Cassian (lib. 6 de Instit. Renunc., c. 10) gives it as a mark of perfect purity of heart when any one has no impure dreams, but all his visions are pure and holy. Moreover, Cassian and Sulpitius, (lib. 4 Vit. Pat., c. 31) describe the ladder by which we may mount by degrees to this purity. "The beginning of our salvation is the fear of the Lord. Of the fear of the Lord is born wholesome compunction. From compunction proceedeth contempt of possessions, and divesting ourselves of them. From this divesting proceeds humility. Of humility is generated mortification of the will. By mortification of the will all vices are rooted out. When vices are expelled, virtues fructify and increase. By the growth of virtues purity of heart is gained. By purity of heart the perfection of apostolic charity is possessed."

Wherefore S. Anthony, according to S. Athanasius, teaches that purity of heart is the way to prophecy. "If any one would be in a position," he says, "to know future events, let him have a clean heart, for I believe that the soul which serves God, if it shall persevere in that wholeness in which it has been born again, is able to know more than the demons. Such was the soul of Eliseus, who was wont to perform miracles unknown to others."

For they shall see Godi.e., face to face, and shall be blessed with the vision of God. "Cleanness of heart, and purity of conscience," says Chromatius, "will suffer no cloud to obscure the vision of God." Hear S. Leo (Serm. in Fest. Omn. Sanct.): "Let all the mists of earthly vanities pass away, and let the interior eyes be cleansed from all squalor of iniquity, that the purified sight may feed only upon the vision of God." Hence it is plain, as S. Augustine says, that God is seen by the blessed, not with the eyes, but with the hearti.e., with the mind.

Lastly, this vision of God may be understood to mean the pure and affectionate knowledge which He often imparts in greater degree in this life to the pure in heart than to others. Let, then, every one say, with Herminius, "I had rather die than be defiled in heart."

Blessed are the peacemakers. As though Christ said, The world calls blessed those who bravely wage war, and subdue their enemies, but I pronounce those to be blessed who reconcile those who quarrel and fight, and recall them to peace and union among themselves and with God. This, indeed, is a work arduous and difficult, but one most pleasing to God. So S. Chrysostom, &c. (See S. Gregory, 3 p. Pastor. Admonit. 24.)

The degrees of this Beatitude are1. To have or procure inward peace of soul with God. 2. To cultivate peace with neighbours and friends. 3. To recall those who disagree to the concord of charity. The 4th grade is to make others like ourselves, by instilling into them a zeal for peace, that they too may study to make peace between those who disagree.

There might be a religious order or congregation instituted to promote this object, with great profit to the Church, in the same way that congregations have been instituted for the promotion of the other works of mercysuch as nursing the sick, showing hospitality to strangers, burying the dead, &c. Similarly, there might be founded a congregation of peacemakers, whose office it would be to quell all lawsuits in a city, and to bring back all who quarrelled to concord and charity. For this is an exemplary work of charity, in which one Father (Gaspar Barzaus, of Goa) so excelled, that the lawyers said they should die of hunger, in consequence of his putting an end to all the litigations by which they gained a living. (See his Life, written by Father Trigantius.) In fact, in some cities, such congregations of peacemakers have been founded, by which much harm arising from discords, strifes, hatreds, has been warded from the commonwealth.

For they shall be called, &c., i.e., they shall be sons of God. For God very greatly loveth peace, and for its sake He sent His Son into the world. For He Himself is in His essence peace and union: for God Himself unites and joins in closest union the Three Divine Persons in one and the same undivided Essence and Godhead. Hence God is called the God of peace (Philip. iv.); as, on the contrary, the devil is a god of contention, and they who sow it are sons of the devil.

2. Peacemakers are called the sons of God, because they share in the name and office of Christ the Son of God, whose office it is to reconcile men to God and one another, and to bring to the world that peace which the world cannot give. Whence His name is the Prince of Peace. (Isa_9:6.)

3. Most properly and most fully, the peacemakers shall be called and shall be sons of God and heirs of God in celestial glory, which they shall inherit as the reward of their efforts to make peace. For in heaven all the Saints are, through the beatific glory, sons and heirs of God. "These are the peacemakers," says S. Leo (Serm. in Fest. Omn Sanc); "these who are of one mind, who shall be called by an everlasting title sons of God, and co-heirs with Christ, for this shall be the reward which love of God and our neighbour shall win, that it shall feel no adversity, fear no scandal, but, all the contest of temptation being finished, it shall rest in the most tranquil peace of God."

Blessed are the which are persecuted, &c. This is the eighth and chief Beatitude, subsisting in suffering and patience, whereas the others were placed in action. Whence S. Ambrose says, "He leads thee to the end. He brings you up to martyrdom, and there He fixes the palm of the Beatitudes." For it is more difficult to suffer hard things than to do difficult things, according to the saying, "To act bravely is the part of a Roman, to suffer bravely is the part of a Christian."

Acutely and subtilly does Nyssen (on the Beatitudes) trace out the etymology of persecution, which is a word used of those who run and follow, and strive to surpass those who are before them in a race. And so Nyssen meditates thus, that a holy man and tribulation, or persecution, as it were, are running together, but that when he does not give in to persecution, he, as the victor, runs in front, but persecution follows behind his back, and for that reason is called persecution; because, saith he, their enemies follow the righteous, but do not overtake them, for they are overcome by the patience and constancy of the righteous.

For righteousness' sake. Because they are just, because they are Christians, because they follow after justice, because they keep the law of God, or the statutes of their Order, or defend the property and rights of the Church, and stand up for the rights of orphans, or because they are zealous for the reformation of the clergy or their monastery. For righteousness here has a wide signification, and embraces every kind of virtue, says S. Chrysostom.

Although, indeed, some philosophers seem to have suffered and been killed for the sake of righteousness, as Socrates was put to death because he said, "Many gods ought not to be worshipped but one God only;" yet where there is not true faith nor charity, there neither is true and perfect righteousness, says S Augustine.

1. Blessed, then, are they who suffer for righteousness' sake, because persecution separates us from the world, and unites us to God. 2. Because we suffer it for the sake of God. 3. Because by this we become like Christ, who all His life long, unto the death of the Cross, was persecuted by the Jews. "Let us therefore go forth without the camp, bearing his reproach." (Heb. 13) The Church has always increased in time of persecution, decreased in prosperity. So too with all the religious orders.

For this cause God sends, i.e., permits, persecution to come upon the faithful, clergy or religious, to cut down the vices which, like tares, spring up in a time of peace, and revive the primitive vigour of virtue. In this way, under the two Philips, Christian Emperors of Rome, the virtue of the faithful languished in peace, and Christians gave themselves up to gluttony, avarice, and pride. Then God sent the Emperors Decius and Valerian, who sharpened the virtue of believers by persecution. This was revealed to S. Cyprian, as he himself declares (lib. 4, Epist. 4), "Ye may know that this reproof was given by a vision, that we were sleeping in our prayers. This persecution is the trial and examination of our sins." And (Serm. de Laps.), "A long peace had corrupted the discipline delivered unto us: heavenly correction has raised up prostrate and all but slumbering faith: there was no devoted religion among the clergy, no inward faith in their ministrations, no mercy in works, no discipline in morals," &c. Eusebius gives the same reason for the persecution under Diocletian. (Hist. lib. 8, c. 1.)

Wherefore B. Francis Borgia, the third General of the Jesuits, was wont to say, there are three things which preserve the Society of Jesus: 1. The study of prayer. 2. The union of the members among themselves. 3. Persecution. And he gives the reasons. Prayer binds us closely to God; concord unites the brethren with one another; persecution separates us from the world, and compels us to act with prudence, that our persecutors may have no handle against us.

For theirs, &c. He begins the Beatitudes with the kingdom of heaven, and He ends them there. He assigns it to the first and last Beatitudes, that we may understand that it is implied in the intervening six. S. Ambrose, indeed, thinks that the heavenly kingdom is a promise to the poor in spirit quoad the soul, which presently migrates from death to heaven; but to those who suffer persecution, quoad the body, which shall be endowed with eternal glory in heaven after the Resurrection. Beautifully and accurately does S. Augustine (Ps. 94) make God speak thus, "I have something for sale." "What, 0 Lord?" "The kingdom of heaven." "How is it to be purchased?" "The kingdom by poverty, joy by sorrow, rest by labour, glory by vileness, life by death."

Note, 1. That these eight Beatitudes are all connected among themselves. Nor, indeed, is any one blessed who has the first, unless he has the other seven likewise. That I may say all in a word, it is, Blessed are they who despise the good things of this world through poverty of spirit, and its honours through meekness, and its pleasures through mourning, who moreover follow hard after justice and mercy, and come to purity of heart; those also who labour to make others have peace with God and among themselves, and finally who, because of these and other works of righteousness, suffer persecution, for this is the apex of Christian perfection and blessedness.

Again, the first Beatitude disposes to and becomes a step to the second, the second to the third, and so on, as S. Ambrose, Leo, and others teach. For poverty of spirit or humility disposes to meekness, for the humble are meek; meekness disposes to mourning, for the meek soon perceive their own and others' afflictions. Grief or compunction disposes to hungering and thirsting after righteousness. Thirsting after righteousness disposes to mercy, for he who desires to increase in righteousness and holiness does works of mercy. Mercy disposes to purity of heart, because almsdeeds quench sin as water does fire, and increase the charity which loves God alone with a pure heart. Purity of heart disposes us both to be at peace with ourselves, and to promote peace among others, since strifes and wars arise from a heart which is impure and full of covetousness. Lastly, those who promote peace and the other virtues spoken of, fall under the hatred of many who are depraved and covetous, and are persecuted by them, which persecution they nobly endure, and so perfect the crown of these eight Beatitudes, and crown themselves with it.

Observe, lastly, how S. Augustine (lib. 1 de Serm. Dom. in Mont.) beautifully compares the seven Beatitudes to the seven gifts of the Spirit. The fear of God is consonant to the humble, piety to the meek, wisdom to mourners, strength to the hungry and thirsty, counsel to the merciful, understanding to the pure in heart, wisdom to the peacemaker.

Blessed are ye when men shall revile (Gr. ο̉νειδίσωσι) you, &c. Because, i.e., ye follow My faith, My morals, My life. Falsely (Syr. in a lie), because, forsooth, they falsely accuse you as disturbers of the public, innovators, superstitious for making a God of a crucified man and worshipping Him. This, therefore, is the summit of beatitude, to suffer patiently and generouslyyea, joyfullyall wrongs and injuries for the sake of Christ, for piety and virtue's sake.

Rejoice, and be exceeding glad, &c. Rejoice in calumnies, in false accusations, in persecutions, for, 1. By them ye are blessed. 2. Because there awaits you an ample reward in heaven. 3. Because ye are like the prophets, such as Isaiah, who, on account of his prophecies, was sawn asunder by Manasseh with a saw; Jeremiah, who was stoned by the Jews to death; and the rest of the prophets, who were almost all put to death in one way or another. He animates His own disciples by the example of the prophets, because by sharing their lot in suffering persecution they were about to become sharers in their society and glory. By this Christ tacitly intimates that they succeeded to the place of the prophets, yea, were superior to them, because they were called to loftier things, to preach, not the Law, but the Gospel, not only to the Jews, but to the whole world. Wherefore He subjoins, Ye are the salt of the earth, &c.

Observe here, as against modern heretics, the word reward (Gr. μισθὸς, hire, wages, Lat. merces) from whence we collect the merit of good works. For the merit is merit of reward, and the reward is the reward of merit.

Listen to S. Cyprian (lib. 4, Epist. 6): "The Lord hath willed us to rejoice and exult in persecution, because when the persecutions are accomplished, then are given the crowns of faith, then the soldiers of God are approved, then the heavens are opened to the martyrs."

Thus did S. Ignatius, Bishop of Antioch, exult, when sent to Rome. Bravely and with alacrity he entered the amphitheatre, and looking round upon the vast multitude of at least a hundred thousand people, he saluted them in a friendly manner, and said, "Do not think, 0 ye Romans, that I am here condemned to the wild beasts on account of any evil deed, for I have committed none, but because I desire to be united to Christ, for whom I insatiably thirst." And when he heard the lions roaring he said, "I am the corn of Christ, let me be ground by the teeth of the beasts, that I may be found pure bread." Read his Epistle to the Romans, in which he begs, and as it were conjures, them, not to hinder his martyrdom nor take away his crown from him. "I wish to enjoy the beasts which are prepared for me. If they will not come to me I will use force. Now I begin to be a disciple of Christ."

This is the thought which S. James proposes to be as it were the theme of his Epistle: "My brethren, count it all joy when ye fall into divers temptations;" where I have said a good deal upon this subject.

Ye are the salt, &c. That is, you, 0 ye Apostles, who are sitting here next to Me, to whom I have spoken primarily the eight Beatitudesye are, by My election and appointment (for I have chosen and appointed you unto this) the salt of the earth, i.e., ye ought to be, and by My grace ye shall be. Christ passes from the Beatitudes to salt, because He delivers His moral teaching after the manner of the ancients, by short, separate maxims, and because the connection here may be easily traced. You, 0 Apostles, whom I choose to be, after My example, humble, meek, &c., shall, in so being, be the salt of the world.

You ask why does Christ call His Apostles the salt of the earth rather than the gold, or silver, or precious stones? I answer, because salt is a thing universally necessary and useful. Salt is as it were the balsam of nature, which preserves and seasons al

Ver. 23.Therefore, if thou bring thy gift, &c. If thy brother have anything to complain of in thee, any wrong for which to expostulate with thee, as that thou hast called him raca, or fool. This is the force of therefore in this passage. It would appear that the Scribes taught that all sins, and especially violations of the Sixth Commandment, were expiated by sacrifices and offerings at the altar of God, even when no satisfaction was made for a wrong done to one's neighbour. But Christ teaches the contrary, and sanctions the law of justice and charity, by which He bids that satisfaction must first be made to our neighbour who has been injured by us either in word or deed. Wherefore he subjoins,

Leave there thy gift, &c. This is a precept both of law and of natural religion, which has been by Christ in this place most strictly sanctioned, both because by the Incarnation of Himself He has, in the very closest manner, united us all to Himself and to one another. This greater union, which we have therefore through Christ, demands greater love and unity among Christian brethren: so He has said, "A new commandment give I unto you, that ye love one another." Furthermore, the sacrifice of the Eucharist is more holy than the ancient sacrifices. It is the gathering together and the communion of the Body, of which we all partake; and therefore we are all mutually united to Christ and one another. Hence it is called communion, that is, the common union of all. Since therefore the Eucharist is a sacrifice, as well as a Sacrament and profession of mutual love and peace, it is necessary that all discord should be done away, and that those who have offended should reconcile themselves to those whom they have offended before this holy Synaxis, lest they be found liars. For in truth he is a liar who takes the Sacrament of union, that is, the Eucharist, and is not in union with, but bears a grudge or rancour against, his neighbour.

This is why it used to be the custom at Mass, that before Holy Communion, Christians were wont to give one another a holy kiss, as a symbol of reconciliation and union, in place of which what is called the Pax is now bestowed.

S. John the Almoner, Patriarch of Alexandria, to fulfil literally this precept or counsel of Christ, was once standing at the altar to say Mass, when he remembered that a certain cleric had conceived a hatred for him, and although he was the offended party, yet he asked his pardon first, and being thus reconciled, he went with him joyfully to the altar and finished the sacrifice, saying with confidence to God, "Forgive us our debts as we forgive our debtors," as Leontius records in his Life. He adds that the same John repelled Damianus, a deacon, from Communion, and said to him, "Go first and be reconciled to thy brother." Damianus promised so to do, when the Patriarch gave him the Sacred Mysteries.

Agree, Gr. ευ̉νοω̃ν, i.e., be of good will, Syriac, a friend: with thine adversary, Gr. τω̃ α̉τιδίκω σου, i.e., thine accuser, thy prosecutor, Syriac,Beel dinoch, "the master, or lord of thy lawsuit," Arabic, with him who is at law with thee: the uttermost fathing, i.e., of thy debt.

You will ask, who is this adversary? 1. Tertullian (lib. de Animâ), answers, it is the devil. He is Satan, i.e., our adversary.

2. S. Athanasius, or whoever be the author of Quæst. S. Script. ad Antioch. (quæst. 26), thinks the adversary means the flesh: for it is an adversary to the soul. "For the flesh lusteth against the spirit, and the spirit against the flesh" (Gal_5:17). But we must not agree either with the devil, or the flesh, which is what we are here told to do by Christ.

3. The same Athanasius says with better reason, elsewhere, that it is our conscience, for this is our adversary, and stings us when we do ill, until we agree with it, by following its dictates.

4. SS. Augustine, Anselm, and Bede are of opinion that God, or the law of God is meant, for these fight against our lusts. Wherefore clearly we ought to consent unto them, lest we incur the punishments with which they threaten us. But these are mystical, or symbolical interpretations.

Wherefore I say with SS. Jerome, Hilary, and Ambrose, that by our adversary is here meant any one who has been unjustly offended, or injured by us, and is therefore in a position to be able to accuse us before God. With such a one Christ in the preceding verse bade us be reconciled.

Note that there is here a Hebraism, and a parabolical form of expression, in which it is not necessary to adapt every word, but the general scope and meaning is what must be chiefly considered. And these, in this case, are rather hinted at than expressed. The sense then is this:As a debtor, or one who is accused by a prosecutor before a judge, acts prudently if he agree with his adversary before judgment, and so escape the condemnation of the judge, prison, or infamy, so in like manner do thou act; and if thou hast injured thy brother in any way, as for instance by calling him raca, or a fool, thou hast made thyself a debtor, as it were, to restore him to honour: come in then, and be reconciled with him speedily, before thou be delivered as guilty to God the judge, who by a righteous vengeance shall deliver thee to prison, until thou shalt pay all thy debt. That prison is hell, or purgatory, according to the greater or less heinousness of thy sin. The word until, seems to bear a reference to purgatory, as though it signified terminable punishment, which is purgatory, whereas the punishment of hell has no end.

Farthing. Greek, κοδράντην. This is a word which has been borrowed from the Latin, like many others which are found in the Evangelists, such as prætorium, centurio, &c.

The quadrans, here translated farthing, was the fourth part of the Roman as, and is put for any very small coin. And the spiritual application is, that every debt, even the very least of the fault of anger, must be paid and atoned for after this life, in the place of justice. Wherefore in this life, where is the place for mercy, agreement and pardon, let us be reconciled to our adversaryi.e., whomsoever we have injured, either by word or deed. I have read in a history that a certain servant who had departed this life appeared to his master, who asked him of his state and condition. The servant answered, "I am in that place where every debt is exactly and rigidly reckoned, and where not so much as a straw is overlooked." Doctor Jacobus also relates that a certain religious man, who had departed this life, appeared in vile raiment and with a sad countenance, and said to a companion, "No one believes, no one believes, no one believes how strictly God judges, and how severely He punishes."

Leave there thy gift, &c. This is a precept both of law and of natural religion, which has been by Christ in this place most strictly sanctioned, both because by the Incarnation of Himself He has, in the very closest manner, united us all to Himself and to one another. This greater union, which we have therefore through Christ, demands greater love and unity among Christian brethren: so He has said, "A new commandment give I unto you, that ye love one another." Furthermore, the sacrifice of the Eucharist is more holy than the ancient sacrifices. It is the gathering together and the communion of the Body, of which we all partake; and therefore we are all mutually united to Christ and one another. Hence it is called communion, that is, the common union of all. Since therefore the Eucharist is a sacrifice, as well as a Sacrament and profession of mutual love and peace, it is necessary that all discord should be done away, and that those who have offended should reconcile themselves to those whom they have offended before this holy Synaxis, lest they be found liars. For in truth he is a liar who takes the Sacrament of union, that is, the Eucharist, and is not in union with, but bears a grudge or rancour against, his neighbour.

This is why it used to be the custom at Mass, that before Holy Communion, Christians were wont to give one another a holy kiss, as a symbol of reconciliation and union, in place of which what is called the Pax is now bestowed.

S. John the Almoner, Patriarch of Alexandria, to fulfil literally this precept or counsel of Christ, was once standing at the altar to say Mass, when he remembered that a certain cleric had conceived a hatred for him, and although he was the offended party, yet he asked his pardon first, and being thus reconciled, he went with him joyfully to the altar and finished the sacrifice, saying with confidence to God, "Forgive us our debts as we forgive our debtors," as Leontius records in his Life. He adds that the same John repelled Damianus, a deacon, from Communion, and said to him, "Go first and be reconciled to thy brother." Damianus promised so to do, when the Patriarch gave him the Sacred Mysteries.

Agree, Gr. ευ̉νοω̃ν, i.e., be of good will, Syriac, a friend: with thine adversary, Gr. τω̃ α̉τιδίκω σου, i.e., thine accuser, thy prosecutor, Syriac,Beel dinoch, "the master, or lord of thy lawsuit," Arabic, with him who is at law with thee: the uttermost fathing, i.e., of thy debt.

You will ask, who is this adversary? 1. Tertullian (lib. de Animâ), answers, it is the devil. He is Satan, i.e., our adversary.

2. S. Athanasius, or whoever be the author of Quæst. S. Script. ad Antioch. (quæst. 26), thinks the adversary means the flesh: for it is an adversary to the soul. "For the flesh lusteth against the spirit, and the spirit against the flesh" (Gal_5:17). But we must not agree either with the devil, or the flesh, which is what we are here told to do by Christ.

3. The same Athanasius says with better reason, elsewhere, that it is our conscience, for this is our adversary, and stings us when we do ill, until we agree with it, by following its dictates.

4. SS. Augustine, Anselm, and Bede are of opinion that God, or the law of God is meant, for these fight against our lusts. Wherefore clearly we ought to consent unto them, lest we incur the punishments with which they threaten us. But these are mystical, or symbolical interpretations.

Wherefore I say with SS. Jerome, Hilary, and Ambrose, that by our adversary is here meant any one who has been unjustly offended, or injured by us, and is therefore in a position to be able to accuse us before God. With such a one Christ in the preceding verse bade us be reconciled.

Note that there is here a Hebraism, and a parabolical form of expression, in which it is not necessary to adapt every word, but the general scope and meaning is what must be chiefly considered. And these, in this case, are rather hinted at than expressed. The sense then is this:As a debtor, or one who is accused by a prosecutor before a judge, acts prudently if he agree with his adversary before judgment, and so escape the condemnation of the judge, prison, or infamy, so in like manner do thou act; and if thou hast injured thy brother in any way, as for instance by calling him raca, or a fool, thou hast made thyself a debtor, as it were, to restore him to honour: come in then, and be reconciled with him speedily, before thou be delivered as guilty to God the judge, who by a righteous vengeance shall deliver thee to prison, until thou shalt pay all thy debt. That prison is hell, or purgatory, according to the greater or less heinousness of thy sin. The word until, seems to bear a reference to purgatory, as though it signified terminable punishment, which is purgatory, whereas the punishment of hell has no end.

Farthing. Greek, κοδράντην. This is a word which has been borrowed from the Latin, like many others which are found in the Evangelists, such as prætorium, centurio, &c.

The quadrans, here translated farthing, was the fourth part of the Roman as, and is put for any very small coin. And the spiritual application is, that every debt, even the very least of the fault of anger, must be paid and atoned for after this life, in the place of justice. Wherefore in this life, where is the place for mercy, agreement and pardon, let us be reconciled to our adversaryi.e., whomsoever we have injured, either by word or deed. I have read in a history that a certain servant who had departed this life appeared to his master, who asked him of his state and condition. The servant answered, "I am in that place where every debt is exactly and rigidly reckoned, and where not so much as a straw is overlooked." Doctor Jacobus also relates that a certain religious man, who had departed this life, appeared in vile raiment and with a sad countenance, and said to a companion, "No one believes, no one believes, no one believes how strictly God judges, and how severely He punishes."

Ver. 27 and 28.Ye have heard, &c. . . to lust after herthat is, with the design and object of indulging sinful passion with herhath already committed adultery with her in his heart. Because by adultery he hath already corrupted her in his mind, and therefore before God, who beholds the heart, he is an adulterer, and as an adulterer he will be punished by Him.

Christ passes from anger to concupiscence, because these two passions have the greatest influence over men. And as He explained the commandment, Thou shall nor kill, to forbid anger, so He here explains Thou shall not commit adultery to forbid concupiscence. For many of the Scribes and Pharisees greatly erred in their exposition of this precept as well as of the former. For although they knew that it was commanded by the tenth precept of the Decalogue, Thou shall not covet thy neighbour's wife, nevertheless they erred1. Because they understood it of concupiscence, not altogether internal, but such as is wont to break out in touch, kisses, lascivious words, and such like, according to the maxim, "The law prohibits the hand, not the mind." But this is true of civil and state law, which only punishes external wrongdoing, but not of the law of God, which weighs and chastises the inmost thoughts of the heart. Josephus, the Jewish historian, fell into this very mistake, when, in the twelfth book of his Antiquities, he cites Polybius as saying that Antiochus Epiphanes perished miserably because he had wished to spoil the temple of Diana. Josephus finds fault with Polybius, saying, "To have wished merely, and not to have effected the sacrilege, does not seem a thing worthy of punishment." And R. David Kimchi, cited by Gerebrard (Ps. lxvi.), says, "Even if I should see iniquity in my heart, which I was even prepared to carry out in act, that it should be in the presence of God, and if I should utter it with my lips, yet will not God hear iti.e., it will not be imputed to me for wickedness. For God does not reckon an evil thought as a work, unless it be against the faith of God and religion." Thus, too, there are many in this day who say, "To think evil is not a sin, but to do evil."

But this is a crass error, known and confuted by Aristotle and other heathens. For free will is the proper test and criterion of goodness and wickedness, of virtue and vice. For if free will seeks what is good and honest, it is itself good and laudable; but if evil, it is evil and blameworthy. Wherefore the external act, as, for instance, of adultery, is not, speaking precisely, a sin in itself (as in plain from the case of idiots being adulterers), unless it proceeded from free will. For from free will it derives all its formal sinfulness.

2. The Scribes erred in thinking that immodest looks, touch, kisses, &c., were not sins of adultery and fornication, but of concupiscence, and so were done against the Tenth Commandment, Thou shalt not covet thy neighbour's wife, but not against the Seventh. In opposition to this Christ here teaches the contrary, and so expounds the Seventh Commandment that all impurity is forbidden by it, because all such things are the road to adultery, and so a kind of beginning of adultery.

3. They were in error who thought that by this commandment only concupiscence in respect to another man's wife, but not of any unmarried woman, was forbidden. This error Christ here corrects, and teaches that all impurity between the sexes is forbidden by this law.

Vers. 29 and 30.But if thy right eye, &c. It is plain that there are here two parables, taken from the two most excellent and most useful of our bodily membersthe right eye and the right hand. And Christ signifies that everything which entices us to sin must be cast away, however dear, precious, and necessary it may be to us. He makes mention of the eye first, because he had just before said, Whoso looketh upon a woman, &c. 1. Thus, S. Chrysostom (Hom. 17), by the right eye and hand, understands a woman beloved, such a one as he had just been speaking of, that she must be cast off, if by her look, voice, or gesture she provoke to lust. 2. S. Augustine (lib. de Serm. Dom. in Mont., lib. 1), understands any friend and minister, even one who is necessary. 3. S. Hilary, Theophylact (in loc.), Cyril, Pacian (Epist. 3), understand parents and relations, that intercourse with them must be cut off, if it leads us into sin. 4. S. Jerome understands affections and vices of the mind. 5. Auctor Imperfecti considers that by the right eye and hand the mind and will are meant, which must be called away from carnal pleasures.

But more simply and plainly you may take the right eye and hand to be actually meant, but in such a sense as to subserve the meaning of the parable, and to be parabolically explained. For there is here a continuous parable, in which Christ has regard to concupiscence of sight. Christ is dealing with such an implied objection as this which follows: "You may urge that if the eye and the sight are adulterous when they look upon a woman to lust after her, what then shall I do with the eyes which God has given me to see with?"

Again, it is a metaphor taken from surgery. As those who are sick and injured take care that a surgeon should amputate or remove the most noble and useful of our members, if their remaining imperil the safety of the whole body; so, also, I admonish you, 0 my faithful people, that ye endure any loss whatsoever, rather than commit a sin, especially a deadly sin; that, indeed, whatever is a stumbling-block to you and draws you to sin, although it be as dear and necessary to you as your right eye, you should altogether pluck it out and cast it from you, at whatever cost to you of pain and inconvenience: for example, that ye should put away the sight of an eye, even if modest in other respects, that is, the friendship and society of female relations, a wife, a son, a parent, if they bring upon you peril of sin, i.e., if by other means you are not able to escape sin, for it is better to enter into heaven having one eye, than having two eyes to be cast into hell. But because it is always possible to escape from sin in some other way than by cutting off a member, it is not lawful to cut it off and so mutilate oneself. Thus it was that Origen, who made himself a eunuch for the sake of chastity, was condemned by the Church. Finally, the concupiscences which have to be cut off and mortified by every one so tenaciously cleave to the eyes and the body, yea, to the soul itself, that they cannot be rooted out without great force and sense of pain, so that they who cut them off suffer as much as if they plucked out an eye or a tooth. They who have gone through it know what it is. Whence it is called mortification, because it produces the feeling and pain of death.

Thus according to the letter, SS. Aquilinus and Andomarus, as is related in their Lives in Surius, who had been blind, and recovered their sight by a miracle, asked of God that they might be again deprived of sight, that they might be free from the distractions and temptations to which sight gives rise. Furthermore it was by a special leading of God that the virgin mentioned in the Spiritual Meadow of Sophronius, plucked out her eyes and sent them to her lover, who persecuted her with his attentions, because he was ravished with the beauty of her eyes. When he received this gift the lover was smitten with compunction, and exchanged his secular for a monastic life.

S. Antonius asked Didymus, a blind man, whom S. Jerome calls his seer, that is, his teacher, if he grieved over his blindness. He was silent for a little while, and nodded; then he said, "A prudent man ought not to grieve because he is without eyes, which are possessed by flies and bees; but he ought to rejoice, because he has greater opportunities for opening the eyes of his mind, by which he may see God and divine things."

Ver. 31.It has been said, &c. See what I have written upon the giving a bill of divorce in Deu_24:1.

Ver. 32.But I say unto you, &c. Christ here corrects and settles the law of divorce. 1. Because the law easily conceded divorce for various causes. But Christ permits it only on account of fornication, if a wife be an adulteress; and from an adulterer the innocent wife is at liberty to depart, according to that maxim, "If a man break his marriage vow that may be broken with him." 2. The Law conceded both to the woman who was put away, and to the husband who repudiated her, the liberty of contracting a second marriage. But Christ denies it to both. 3. The Law conceded to the husband alone the power of giving a writing of divorcement. But Christ, with respect to this matrimonial right places the man and the woman upon a perfect equality, as S. Paul teaches, 1Co_7:4.

Except for the cause of fornication. By fornication here some understand any sin whatever, that is, in the form of a sort of spiritual fornication with any creature, leaving God, the Creator and Husband of the Soul. Thus S. Augustine, Origen, in loc. But this is taking it in too loose a sense.

By fornication others understand infidelity. For this is constantly called fornication by the prophets, that is to say, spiritual and mystical fornication.

But expositors, ancient and modern, passim, understand fornication here in its strict, literal sense, as denoting all illicit sexual intercourse.

You will say it is lawful to put away a wife if she endeavour to draw her husband into any sin, as is laid down in the chapter, Quæsivi de divortiis, and as Christ Himself sufficiently indicates, ver. 29. Also if the wife practise sorcery, or compass her husband's death; so that it is lawful to put a wife away for other causes besides fornication.

I answer, what you say is true, but Christ here assigns fornication as the only cause of divorce, both because it is the only proper cause of divorce, speaking in a strict sense, from marriage, as being immediately destructive of it, whilst the others are general causes, and would absolve a Christian from any union whatever; also because the divorce of even a repentant adulteress is conceded in perpetuity, so that although the wife repent of her adultery the husband is not bound to receive her again to his house, whereas in the other cases he is bound to receive her back again to favour; lastly, because Christ here wishes entirely to exclude all such causes of divorce as the wife's deformity, poverty, disagreeableness, &c., which were common among the Jews. And to them He is here addressing Himself.

And whoso shall marry her that is put away committeth adultery. Cajetan and others here repeat the words, excepting for the cause of fornication, as though it were lawful for the man putting away the adulterous wife, and for the adulteress herself, to enter again into matrimony. But what S. Paul says (1Co_8:11), is plainly repugnant to this idea. For he there bids the innocent wife remain unmarried, or else be reconciled to her adulterous husband. See what I have there said; and this is the constant usage and interpretation of the Church, of which more on chap. 19:9.

Ver. 33.Again, ye have heard, &c. Thou shall perform, i.e., Thou shalt pay, shalt fulfil what thou hast sworn unto the Lord, or by the Lord that thou wilt do. So S. Chrysostom properly explains that by oaths are here meant vows confirmed by an oath, that we are bound to render them, that is, perform them unto God. Suarez explains differently. "If thou desirest to swear, swear by the true God, not by idols."

Ver. 34.But I say unto you, &c. Christ here explains and perfects the third precept of the Decalogue, which the Scribes and Pharisees had explained falsely. For, 1. they asserted that an oath became an oath, and was binding, if it were made by God, and called Him to witness, but not so if it were sworn by creatures. Christ here teaches the contrary. For in creatures the Creator is understood, for they were made by God, and all that they have and are is from God. For he who swears, calls God, who is the prime Verity, to witness his oath. He therefore who swears by a creature, either makes that creature a God, which is the sin of idolatry, or else it behoves to understand God the Creator in the oath.

2. The Scribes erred, who thought that by this precept perjury only was forbidden. On the contrary Christ here teaches that by it every oath is forbidden, all irreverence and abuse of the name of God.

But I say unto you, &c. From this passage, the Pelagians, as S. Augustine testifies (Epist. 89, q. 5.) taught that no oath was lawful for Christians. The Waldenses thought the same, as we see from the Council of Constance, and the Anabaptists of the present day hold the same opinion, who will not swear in a trial at the bidding of the judge.

But this is an error of faith, which the perpetual practice of the Church, as well as the example of God Himself, of S. Paul, and the Saints condemns, as is plain from Psa_110:4;  Rom_1:9;  Phi 1:8;  1Co_15:31, &c. Reason itself shows us the same thing; for an oath is an honour to God as the prime Verity, because he who swears appeals to Infallible Truth as his witness. Wherefore an oath is an act of religion, and the highest worship, so that it be done in truth and justice, as Jeremiah says, 4:2.

You will ask, Why, then, does Christ say, Swear not at all? S. Bernard answers (Serm. 65 in Cant.) that this is not of precept, but only of counsel.

2. Others allow that this is a precept, but one which only forbids perjury.

3. Others think that the command, Swear not at all, applies only to swearing by creatures, not by God. To this opinion S. Jerome inclines.

But all these explanations are forced and incorrect, and are refuted by what follows; for Christ bids us swear not at all, (1) because, as S. Augustine says (de Verb. Apostoli), "False swearing is destructive, true swearing is perilous, swearing not at all is safe." Not at alli.e., "As far as lieth in thee, that thou shouldst not affect nor love swearing, nor take any pleasure in an oath, as though it were a good thing." Again, to swear is, per se, a moral evil of irreverence with respect to God; just as it is a moral evil, per se, to kill any one; yet there are cases in which it is a duty. So it is with an oath. In Paradise it was not lawful to swear, nor will it be lawful in heaven. So great is the majesty of the Name of God that It must not be called to witness unless necessity compel. For to invoke It about small and worthless things is to make It small and vile, just as would be the action of one who should call the king as witness about a single guinea. Hence the saints were cautious about swearing. In the Life of S. Chrysostom it is recorded as a notable thing that he never swore. The same is testified of S. John the Almoner.

You will ask whether also for Christians it is lawful to swear? For (1) many of the Fathers seem to say that it is not. SS. Jerome, Chrysostom, Euthymius, say that swearing was permitted by God to the Jews, lest they should swear by idols, but is not permitted to Christians. (2) Theophylact and Euthymius are of opinion that an oath was a legal precept of the old law, like circumcision. Wherefore, as the latter has been done away by Christ, so has the former. (3) Others think that an oath was allowed by God to the Jews, as being uninstructed, imperfect, and hard of belief, but has been forbidden to Christians because more perfect things become them as being more perfect, and because they ought to beware of the slightest peril of perjury. That in the same way divorce was permitted to the Jews, lest they should kill the wives whom they hated; and yet Christ takes away this permission from Christians. Thus think S. Hilary (in loc., Can. 4), S. Ambrose (in Ps. 119, Serm. 1), S. Basil (in Ps. 13), Chromatius and Origen (in loc., Tract. 35), Epiphanius (Hæres. 19), S. Athanasius (Serm. de Passione et Cruce Domini), S. Chrysostom (Hom. ad pop.).

If you object that in Holy Scripture God took an oath, as in Gen_22:16, SS. Athanasius, Basil, and Ambrose answer that such oaths of God were not strictly speaking oaths, but. asseverations onlyor promises; or, as S. Ambrose says, God may swear because He is able to fulfil that which He swears, and He cannot repent of it. But a man ought not to swear because he has not any certain power of doing that to which he pledges his oath.

If, further, you object that surely S. Paul swore when he said (2Co_1:23), "I call God to witness upon my soul" (Vulg.), S. Basil answers that this is not really an oath, but only a simple mode of speech, uttered with the appearance and form of an oath as a stronger affirmation.

But I say that not to the Jews only, but to Christians, is it lawful to swear. This is of faith, as is plain from the perpetual sense, use, and practice of the Church. "For of all strife among men"even Christians"an oath for confirmation is the end," says the Apostle to the Heb_6:16. Moreover, in Scripture there is no affirmative precept for swearing, as there is for praying, sacrificing, loving and praising God, honouring parents, &c., because an oath is not, per se, desirable, but only for the sake of something else, and, as it were, per accidens, in such sort that it is a kind of medicine for unbelief. And there is a negative precept for swearing, namely that you shall not commit perjury or swear by false gods, but only by the true God. There is also a conditional precept that if you swear you shall only swear what is just, true, and necessary.

You may say, Christ here solemnly says to Christians, Swear not at all. I answer, this is true because, per se, it is unbecoming and improper to call the Great and Good God to witness about human disputes on account of men's mutual distrusts, unless this impropriety may be excused by mutual necessity, as it is often excused by the want of witnesses and other judicial proofs.

To the Fathers who have been cited, I reply that they seem to have spoken in the same sense that Christ did, because they saw men often swearing falsely or unjustly, and, still more frequently, lightly, foolishly and rashly; hence on account of the peril of these things, they forbade an oath to Christians, that they should refrain from it as much as possible. But if any one is careful to avoid such dangers, then it is lawful for him to swear in a case of necessity. This is plain from S. Chrysostom, who, in his homilies to the people of Antioch, frequently and sharply rebuked their habit of rash swearing. And to those who wondered at his so doing, he thus replies. "I say and repeat, as I am accustomed, because ye say and repeat what ye are accustomed." And he declares that he will not cease from this repetition until they leave off swearing. "For a hard knot a hard and constant wedge must be used."

Neither by heaven, &c. It seems that the Jews were wont to swear by heaven and earth, and similar oaths. And because the Pharisees thought that these oaths, being made by creatures, were of small account, Christ here teaches the contraryviz., that he who swears by heaven or earth, swears by God their Creator, who has placed the throne of His glory in heaven, and his footstool on earth.

Ver. 37.But let your communication be, &c.i.e., a simple affirmation, or negation. For what is more than these, Gr. περισσὸν. The Syriac has, what is added beyond these. In the Hebrew Gospel ascribed to S. Matthew, we have אין אין ain, ain, כן כן ken, kenthat is no, no, so, so. In this passage a simple affirmation or negation is opposed to an oath; so in S. James (v. 12) ; and it means that whatever is added to these in the way of swearing, is of evil. So S. Chrysostom and S. Jerome, or rather Paulinus, Epist. ad Celantium.

Of evil. Evil here may be taken either in the masculine or the neuter gender. If the masculine the devil is meant, who, as a ringleader of all iniquity, incites thee to swear without necessity, and so draws thee on by degrees to swear falsely, which is the sin of perjury. So Theophylact, Maldonatus, and others. If you take the neuter, it means cometh of vice, either your own or another'sthat is to say, the custom of swearing arises either from your own vice of levity or irreverence, or else from another man's incredulity and distrust. Because a man does not believe my simple assertion, I confirm my words by an oath, which, however, is a fault become necessary since the fall of man. So S. Augustine.

Vers. 38 and 39.You have heard, &c. This was the law of retaliation. But I say unto you, Resist not evil. That is, an evil or unjust thing, or an injury done to thee by a wicked man. That is, do not requite evil by evil, injury by injury. Or better, resist not evil, taking evil in the masculinei.e., the evil man who injures you. The Greek τω̃ πονηρω̃, though both meanings amount to much the same thing.

Note1. That the ancient lex talionis was just, but in practice it was often unjust, and sprang from a desire of revenge, by which one who had had an eye or tooth plucked out brought before the magistrate the person who had injured him, and demanded, by way of retaliation, that his eye or tooth should be plucked out. But Christ supplies the deficiency of this law and perfects it, by opposing to the lex talionis the law and counsel of patience, and to a disposition thirsting for revenge the law of meekness.

Note2. That this law of Christ has not regard to magistrates, as Anabaptists say, that all war not only offensive, but even defensive, is forbidden to Christians by Christ, but has regard to private persons; for it is the office of the magistrate to scourge the guilty and to put murderers to death.

Note3. This law of Christ does not take away from private individuals the lex talionis which is of the law of nations and of nature, both for the reparation of offended justice and for the correction of the guilty person who has offended; much less does it take away the right of defending ourselves when we are attacked by an enemy, but only forbids the desire of vengeance.

Note4. That Christ here wishes to imprint upon us a disposition to meekness and patience, that however much thou mayest be injured, yet still that thou shouldst not depart so much as a hair's breadth from inward peace and charity; and that if love of your neighbour and the glory of God, in any conjuncture of circumstances, should absolutely require that you resist not evil, but patiently accept it, that you should in such a case do as the first Christians didsuffer joyfully the spoiling of your goods, or even the deprivation of life itself. I say then, with regard to these three cases spoken of by Christ, If any one smite thee on thy right cheek, turn to him the other also; If any one will take away thy coat, let him have thy cloke also; Whosoever shall compel thee to go a mile, go with him twain, that they are, speaking generally, matters of counsel, not of direct precept; but if the salvation of our neighbour and the glory of God require them to be done, then they are of precept. For instance, if the Indians or the Japanese knew that Christ has commanded Christians to turn the other cheek to him who smote them upon one cheek, and unless they did so those heathens would be scandalized and turned away from embracing the faith of Christ, then I say that it would be the bounden duty of any Christian, but especially of a preacher, to turn the other cheek to him who smote him upon one. There is a literal example of this in the life of S. Francis Xavier, the Apostle of India and Japan. When the Japanese were laughing at him as a foreigner, and at his new doctrine concerning Christ crucified, it happened that a certain Japanese, hearing John Fernandez, a companion of Xavier, preaching in the street, out of petulance spat in his face. Fernandez, in no way disturbed, quietly wiped away the spittle, and proceeded with his discourse. The Japanese were so filled with admiration at his patience and struck with the wisdom of the new preachers, that they gave themselves to them as disciples, and in great numbers embraced the faith of Christ.

Lastly, it is a distinguishing characteristic of a martyr not to resist, not to defend himself, but to suffer himself to be slain for Christ. For, "a soldier fights, not a martyr." A martyr is a sharer in the Passion of Christ, as the martyrs write to S. Cyprian, (lib. 5, Epist. 12.) For the passion of Christ is the pattern of all martyrdom.

Wherefore that Theban Legion of very many and very brave soldiers, being condemned to death by the Emperor Maximian, because they would not sacrifice to idols, when soldiers were sent amongst them to slay them, would not defend themselves, even though they might have sold their lives dear and made an immense slaughter of their enemies. But at the instigation and exhortation of S. Mauritius, they piled their arms and suffered themselves to be immolated like a flock of lambs, for the sake of Christ. It was Christ who taught this new philosophy, a paradox to the world, unknown to the philosophers, unheard of among men, but heavenly and divine, and confirmed the same by His own example, when He willingly gave Himself up to the Jews to be bound, scourged, and crucified. Whence He says Himself, "I gave my back to the smiters, and my cheeks to them that plucked off the hair." (Isa_1:6.)

Whosoever shall smite thee on thy right cheek, &c. This is, as I have said, a matter sometimes of precept, sometimes of counsel. Compliance with it flows from a generous mind, prompt to suffer, and earnestly desirous of imitating the Life and Passion of Christ. Hence S. Ambrose by the right cheek mystically understands patience, which conquers all things. "For as," saith he, "Samson by the jaw-bone of an ass slew a thousand Philistines, so Christ by His patience overthrew the demons and all His enemies."

Thus that glorious Spiridion, Bishop of Trimituns, in Cyprus, being invited by the Emperor Constantine to visit him on account of the fame of his sanctity, when he was entering the imperial palace in a mean and foreign garb, was derided by one of the servants and slapped on the cheek. On receiving it he immediately turned the other cheek, on which the servant was so struck with his virtue, that he became ashamed, and falling down on the ground at his feet begged him to forgive him. (See Spiridion's Life in Surius, Decemb. 12.)

Similarly, a monk who was slapped on one cheek by an energumen, offered her the other; and by this drove out the devil. Hear the account (Auctor. Doctrinæ Pat. Tract. de humilitate n. 5) : "When the monk entered into the house, there came the girl who was vexed by the devil, and gave the monk a slap in the face, but he, according to the Divine precept, offered her his other cheek to slap. The devil, being constrained, began to cry out, '0! The power of the precepts of Jesus Christ drives me hence.' And immediately the girl was cleansed. When the monk came to some old men, he told them what had been done, and they glorified God, saying, 'It is the habit of diabolical pride to fall before the lowliness of the commands of Jesus.'"

Cassian celebrates the patience of a certain religious man, who in order to try his virtue, received a very sharp slap on his cheek from his Abbot Paul in a large assemblage, and so severe was the blow that it was heard by a number of persons who were sitting a considerable distance off. Yet not only did not the monk murmur, but his face was not even suffused with a blush, as is usual.

Lastly, S. Eulogius, presbyter and martyr of Cordova, being sentenced to death by a Saracen prince because he had spoken evil of Mahomet, whilst he was being led to martyrdom, was struck by a Saracen on his cheek. He offered him the other, when he received another slap upon that. Soon afterwards he was beheaded, when a dove came and sat upon his body, a sign and a vindication of his dove-like meekness, innocence, and patience. This happened A.D. 859, On the 11th day of March.

And if any man will sue thee at the law, &c. The cloak is an outer garment, and often of considerable value; the coat in this passage is an inner garment, whence the saying, "Your coat is nearer than your cloak." Wherefore the coat cannot be plucked away until the cloak has been taken off. So S. Luke rightly inverts the order of the two, and says, And him that taketh away thy cloke forbid not to take away thy coat also. But the meaning is the same in both. If any one shall take one garment away from thee, do not go to law with him to recover it, but rather let him take possession of another, if he will. S. Francis did this literally. On account of his profuse almsdeeds he was taken by his father before the Bishop of Assisi, that he might be made to give up his property. Not only did he yield up his other goods, but he resigned even his clothes to his father, saying, "Now shall I say more boldly, 'Our Father, which art in heaven.'" S. Elizabeth, daughter of the King of Hungary, afforded in this matter a rare example of patience and poverty. After the death of her husband, the Landgrave of Hesse, she was expelled with the utmost indignity by his vassals and relations from her home, she was despoiled of all she had, and reduced to the most extreme poverty. With joy and alacrity she went to a Franciscan convent; and there she asked the brethren to sing Te Deum laudamus in thanksgiving to God. Afterwards she wandered from house to house, like a beggar, with her children, and at last entered a hut, where she was tormented with the smoke, heat, wind, and rain, yet always did she give God thanks. The insults, reproaches, and scoffs of her relations she joyfully endured, being glad that she was counted worthy to suffer such things for God. At length, her father, King Andrew, begged her to go back to Hungary to share in the royal splendour. She would not, but in great poverty, gaining her own living by spinning wool, she spent the rest of her life, performing the most menial offices for poor, ulcerated, and leprous people. And so, a little before her death, she heard the singing of the angels, and the sweet voice of Christ calling her to His heavenly kingdom"Come, My chosen one, and enjoy the bed in heaven which I have destined for thee from all eternity." (See her Life in Surius, Nov. ig.)

And whoso shall compel thee to go a mile, Gr. α̉γγιαριζει̃ν, Angiare is a Persian word. The Persian royal messengers and postmen were called angari. They had the right of seizing horses, men or ships, and enforcing their service, so that angiare has the same meaning as to impound, compel. Hence the words Angarice and Panangarice in law books. In Hebrew iggheret means a letter, that which is carried by angari or runners.

The meaning isIf any one shall force thee to go one mile with him, go to the second mile-post rather than contend; so will you keep peace, exercise patience, and conquer by your charity him who compels you, and make him your friend.

And let not believers think that this is too difficult for them to do. S. Basil (in his Homiy on reading heathen books) shows that philosophers taught and did as much. For instance, Pericles, who, upon a certain occasion, had suffered abuse from a person during a whole day, took him home in the evening with a light. Of Julius Cæsar, Cicero says that he forgot nothing except injuries. But those things were but shadows of Christian virtues, which existed in a far greater and more solid degree in S. Paul, S. Laurence, S. Vincent, who gave thanks to their tormentors for weaving for them their martyrs' crowns. S. Cyprian ordered twenty pieces of gold to be given to the executioner who was to behead him. Brother Juniper, the companion of S. Francis, received taunts as Christ's jewels. Once to him who reproached him, he cried, "Cast your jewels into my lap; would that I might be stoned with precious stones like these all the way to Rome!" In the Lives of the Fathers we read of a certain religious man, who the more any one vexed him, or laughed at him, the more he rejoiced, saying, "These are the men who afford us an opportunity of becoming perfect; but they who commend us disturb our minds, for it is written, 'They who speak well of you are those who deceive you. '"

Climacus (Gradu 4 de Obedientiâ) says that a certain religious, named Abbakirus, suffered divers trials and tribulations at the hands of his brethren for fifteen years. He was even driven from table by the servants. But he bore all patiently, and took none of the indignities offered to him seriously, but as proving him. And when he lay a-dying he said, "I give thanks to Jesus Christ the Lord, and to you, that ye have tried me unto salvation, for, lo! for these seventeen years I have remained untempted of the devil." The same Climacus relates that an old man, named Macedonius, who by his own desire had been sent among the novices, said, "Never have I felt freedom from all strife and the sweetness of divine light within my soul as I do now."

Give to him that asketh, &c. At first sight the precept might not seem to be in harmony with what has gone before concerning the lex talionis, but it is indeed in perfect harmony. The meaning is thisI, Christ, instead of the law of retaliation, appoint a law of love and kindness. Wherefore, whosoever asketh anything of thee, be he friend or be he enemy who has injured thee, or smitten thee on the cheek, or taken away thy cloak, give him what he asks; and if he should desire to borrow from thee, turn not thy face away from him, as people are wont to do, but treat him kindly as a neighbour, and lend him that he requires, as though he had never injured thee.

In fine, the sermon and sanction of Christ here does not decrease but increases, for although it may be easier per se to give to every one that asketh thee, than when thou art smitten upon one cheek to offer the other to the smiter, yet it is more difficult in the connection, which implies both the patience which suffers such things and such men, and the beneficence by which we give or lend to those who ask us. For it is more difficult to do a kindness to one who has injured us, than simply to bear an injury patiently. So S. Augustine, lib. de Serm. Dom., c. 40.

The liberality of S. John, Patriarch of Alexandria, is well known. Encouraged by these words of Christ, he gave large alms to all who asked him, whence he derived his name of the Almoner. And the more he gave the more he received, so that it seemed as though there were a strife between God and him who should be the more liberal. For John overcame God, but much more did God overcome John. John would not examine those who asked him, whether they were rich or poor, worthy or unworthy, few or many. "I am persuaded," he said, "that if the whole world should come to Alexandria, needing alms, they would be very far from exhausting the treasury of God." S. Francis, upon one occasion, shortly after his conversion, refused, contrary to his custom, to give an alms to a poor man. But he very soon afterwards repented of his refusal, and gave the man a large alms; and he made a vow that in future he would never refuse to give when he was asked. By this his liberality, he drew down upon him that abundant grace of God by which he attained to such eminent sanctity.

That is a rare thing which we read in the Chronicles of the Franciscans concerning Alexander Aleusis, who was called a fountain of life, and who was the teacher of S. Bonaventura. His affection for the Mother of God was so great that he would never deny anything to any one who. asked him in her name. A certain Franciscan got to know of this, and, seeing that he was by far the most celebrated Doctor of the University of Paris, came to him and said, "By S. Mary, I beg of you to become one of us." He believed the man was sent by God, and immediately followed him, and became a Franciscan Brother.

Ver. 41.Ye have heard, &c. It has been asked, where is it said, "Thou shalt hate thine enemy?" Maldonatus replies, in Deu_25:19, "Thou shalt blot out his name from under heaven." God had commanded Joshua and the Hebrews utterly to destroy the impious Canaanites, and to seize their land. But the Law bade only the Canaanites to be slain, not other nations, and even them, not out of hatred: just as a judge might order a guilty person to be put to death, not because he hated him, but even one whom he loved.

I Maintain, therefore, that this saying was not in the Law, but was said by the Scribes who interpreted the Law. For they, because they found in Lev_29:18, "Thou shalt love thy neighbour," or "thy friend," as the Vulgate translates, inferred from thence that they should hate their enemies. Wherefore Christ here corrects this interpretation of theirs, and explains the Law, that by neighbour or friend every man is meant, even a foreigner, a Gentile, and an enemy. For all men are neighbours, through their first forefather, Adam, and brethren one of another. We are also brethren through our second Father, Christ, through whom we have been born again, and, as it were, created anew in the likeness of God, and called to the common inheritance of God, our Father in heaven. So S. Jerome, Augustine, Theophylact, and others.

But I say unto you, &c. Christ here bids us love our enemies in heart, in word, and in deed. In heart, when He says, "Love your enemies;" in word, "Bless them that curse you;" in deed, by adding, "Do good to them that hate you."

That ye may be the children of your Father, &c. Christ bids that in loving our enemies we should imitate God, who does good to his impious enemies, giving them rain and sunshine, corn and fruits. For the mind of God is so lofty, that He regards no injury nor blasphemy of any one, however impious, as done against Himself. He perceives no diminution of His honour and glory. He is so impassible and so holy that no anger or revenge can affect Him, and so good and element that He showers His gifts upon His enemies, preventing them with His grace, and alluring and drawing them to reconciliation. Yea, He gave up His only Son to be crucified, that He might reconcile them and save them. Let us imitate these things as far as we can.

For if ye love them, &c. The publicans were so called because they farmed and collected the public taxes. And they extorted from the poor with the utmost rigour more than they had a right to pay. For this reason they were accounted by the Jews iniquitous and infamous.

What reward have ye? None: for if ye love your friends only, not your enemies, ye only do as the publicans do, and God will give you no reward in heaven. For such love is of nature, not of grace and charity, which latter love extends itself even to enemies. And ye do receive a reward from your friends, namely, reciprocal love. But if ye love your enemies as well as your friends, ye will deserve and obtain great grace and glory from God, since both kinds of love are the fruit of charity. Charity therefore bids us love both friends and enemies, corrupt nature our friends only.

Publius Sulla was wont to boast that he surpassed his friends in benefits, his enemies in injuries. Other heathen did the same. There were indeed a few among them who did love even their enemies. Such was Phocion, who being condemed to death, and at point of execution, being asked what message he would send to his son, made answer, "I wish him to forget this injury which the Athenians have done to me."

Lycurgus, King of the Lacedæmonians, being deprived of an eye by a certain young man, the youth was presented to him by the people that he should punish him in any way he pleased. Lycurgus took the youth, and gave him excellent instruction; and when he had quite reformed his character, he brought him into the theatre, and presented him to the people, saying, "Lo! him whom I received from you violent and injurious I restore to you profitable and acceptable." See Plutarch in Life of Lycurgus. If the Gentiles, led by nature and reason, did such things as these, for the sake of temporal glory, what ought not Christians to do, led by faith and grace for the reward of a blissful eternity?

And if ye salute your brethren only, &c. Brethren, i.e., relations, kinsfolk, friends. Salute. Gr. α̉σπάσησθε, salute with a kiss and embrace, which was the customary method of salutation among the Greeks and Romans, and indeed amongst the first Christians, according to those words of S. Paul, "Salute one another with an holy kiss." (2Co_13:12.)

Be ye therefore perfect, &c. The emphasis here is upon the word ye. Because ye are separated from the heathen, and chosen of God that ye should be His faithful ones, His friends, His sons and heirs, therefore imitate the holiness and perfection of your Heavenly Father.

The word therefore refers partly to what immediately precedes concerning love of our enemies. "Do ye therefore, 0 faithful, who are the friends of God, and who ought therefore to be better than the heathen, do you love all men, enemies as well as friends, even as your Father wholly extends His love to all." But the therefore also partly refers to all that has gone before. For this maxim is the end and completion of all the sayings of this chapter, as though Christ said, "Thus far I have unfolded the commandments of God, which are the sanction of the perfection of all virtue. Be ye therefore perfect in meekness, in purity of heart, in patience, in chastity, in charity, and in every virtue which the Law of God enjoins."

You will ask whether this perfection be of counsel or of precept? I reply, partly of counsel, partly of precept. First, it is of precept that every believer in Christianity should endeavour to be perfect, in such wise that he should perfectly love his enemies as well as his friends, and keep perfectly all the other commandments of God. For Christ is here speaking to all the faithful, as is plain from what precedes. Hence we learn from this passage that all Christians are under obligation to be advancing towards perfection according to their state and condition. For this is required that they should be the children of their Heavenly Father, as Christ says. Whosoever therefore desires to be the child and heir of this Father ought to imitate Him in perfection because, as S. Cyprian says (Serm. de bono Patient.), "The children of such and so great a Parent ought not to be degenerate."

Moreover, S. James (chap. i.), addressing not religious, but all believers, says: "That ye may be perfect and entire, wanting nothing." For if soldiers in battle wish to be most brave, disciples in a school most learned, workmen, each in their own craft, most exact, servants in obeying their own masters most diligent, why should not Christians, who are called by Christ to holiness and perfection, wish to be most holy and most perfect?

Blessed Theresa was wont to say that God has an especial love for those who are perfect, and makes them, as it were, captains and generals of others, that they should convert, save, and perfect many. Wherefore she herself made a vow that in every work she would do that which should be more perfect, and for the greater glory of God. See S. Chrysostom (lib. 3. de Vitupererat. vitæ Monast.), where he teaches that the precepts of Christ bind seculars as well as religious, and that therefore both ought to aim at perfection, each in his own state and rank, according to that which God said to Israel, "Thou shalt be perfect and without spot before the Lord thy God." (Deu_18:13.)

2. This perfection is of counsel so far as it extends itself to the observance, not only of commands, but of evangelical counsels, such as voluntary poverty, chastity, and religious obedience; such, I mean, as when Christ said, "If thou wilt be perfect, sell that thou hast and give to the poor." (Mat_19:21.)

Moreover, this perfection mainly consists in charity and love, especially of our enemies. For this is the perfection of life, since the perfection of the country consists in the vision and fruition of God. Christ here tacitly intimates that the way of attaining perfection and eminent sanctity is for any one to exercise himself in love of his enemies, both because this is the highest and most difficult act of charity, as because it is the greatest victory over ourselves. For he who does this generously vanquishes anger, revenge, and the other passions of the soul; and God, requites his charity with far more abundant gifts of grace. So that holy virgin mentioned by D. Tauler, when asked how she had attained to so great sanctity, replied, "I have ever loved with a special love any who have been troublesome to me; and to any one who has injured me, I have always endeavoured to show some special mark of kindness."

As your Father which is in heaven, &c., For He with a perfect love loves all men. Upon all He sheds the beams of His beneficence, as it were a perennial sun of kindness, Who expects not to derive any advantage from any one, but out of pure love desires to communicate His benefits to others, that thus He may contend with the wickedness and ingratitude of man; for few indeed are they who love Him, their Benefactor, in return as they should do. The word as signifies likeness, not equality; for we cannot come up to the perfection of God, for that infinitely transcends all our perfection; but we ought to imitate it as far as we are able.

The perfection then which Christ here requires of a Christian is not merely human but Divine perfection, and similar to God's perfection. For he is our Father not only by nature, but by grace, for by it "we are partakers of the Divine nature," as S. Peter says. Therefore we are made to be really sons of God, and as it were gods upon earth. And so S. Peter proposes the words in Lev_11:44 as a kind of mirror for Christians saying, "Ye shall be holy, for I am holy." (1Pe_1:16.) And S. Paul says, "Be ye imitators of God as dear children." (Eph_5:1.) Beautifully says S. Cyprian, "If it be a pleasure and glory to men to have children like themselves, how much more is there gladness with God our Father, when any one is so born spiritually, that the Divine nobility is manifest in his actions?"

1. The perfection of God consists in the most ample love of all men, bad as well as good. And it is to this Christ has special reference in this passage.

2. It consists in the highest forbearance, kindness, and tranquillity, and the impossibility of being affected by injury, wrath, or revenge, so that He is imperturbable and without passions. So in like manner must we, if we would be perfect, be meek and tranquil, and to that end must mortify anger and all other mental passions. Whence S. Ambrose says (lib. de Jacob et vita beata), "It is the part of a perfect man to sustain like a brave soldier the onset of the most terrible misfortunes, and like a wise pilot to manage his ship in a storm, and as he runs through the surging billows, to avoid shipwreck rather by facing the waves than by shrinking from them."

Hence we shall find it a singularly efficacious means of attaining perfection for every one to search carefully into the state of his own soul, and find out his chief vice, from which, like branches from a root, all his other faults spring, and to strive against this with all his might until he root it out. For example, the radical and dominating vice in Peter is pride, in Paul gluttony, in James luxury, in John acerbity, in Philip anger, in Andrew sadness, in Matthew pusillanimity. Let every man know his own vice, and when it is known, let him fight against it with suitable weapons and mortify it.

3. God looks down from on high upon all earthly things as mean and poor, and gloriously presides over heaven and heavenly things. So in like manner, ought the man who is aiming at perfection to despise earthly honours and pleasures as worthless matters, pertaining to flies and gnats and fleas, and ought to look up to and covet the heavenly things, which are God's.

4. The mind and will of God are most just, holy, and perfect. With this mind, then, ought we to be clothed, that we may be like Godyea, one with God. Hear what S. Bernard says about this: "The unity of a man's spirit with God is his having his heart lifted up towards God, and entirely directed to Him; when he only wills what God wills; when there is not only affection, but perfect affection for God, so that he cannot will anything save and except what God wills. For to will what God wills is to be already like God. But not to be able to will except what God wills, this is to be what God is, to whom to will and to be are the same thing.

5. God is of a great and lofty mind, which transcends all things, and which ever abides and is established in His own blessed and tranquil eternity, and so converts and draws all things to Himself. Hear, again, S. Bernard (ad Fratres de Monte Dei): "Thou shalt, amid the adverse and prosperous changes and chances of the world, hold fast as it were an image of eternity; I mean an inviolable and unshaken constancy of mind, blessing God at all times, and vindicating for thyself, even in the uncertain events of this changeful world, and in its certain troubles, to some extent at least, a condition of abiding unchangeableness, so shalt thou begin to be changed and formed anew into the image and likeness of the eternal God, with whom is no changeableness, neither shadow of turning; for as He is, so also shalt thou be in this world, neither fearful in adversity nor dissolute in prosperity."

Lastly, all perfection in this life is begun only, and is imperfect. For concupiscence, like a Jebusite, dwelleth in our members, and can be kept under, but not entirely extirpated; but in heaven, perfection shall be full and complete, where this corruptible shall put on incorruption, and this mortal shall put on a blessed immortality, where death and concupiscence shall be swallowed up of glory, and God shall be all in all. There shall be no covetousness, where love shall fill all things. Whence the Apostle says of himself (Philip 3:12):"Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark for the prize of the high calling of God in Christ Jesus."

"For I say unto you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.21. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:22. But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire."

Beautiful entrance He here makes to a teaching beyond the works of the Law, declaring to the Apostles that they should have no admission to the kingdom of heaven without a righteousness beyond that of Pharisees.

By righteousness is here meant universal virtue. But observe the superior power of grace, in that He requires of His disciples who were yet uninstructed to be better than those who were masters unto the Old Testament. Thus He does not call the Scribes and Pharisees unrighteous, but speaks of "their righteousness." And see how ever herein He confirms the Old Testament that He compares it with the New, for the greater and the less are always of the same kind.

The righteousness of the Scribes and Pharisees are the commandments of Moses; but the commandments of Christ are the fulfilment of that Law. This then is His meaning; Whosoever in addition to the commandments of the Law shall not fulfil My commandments, shall not enter into the kingdom of heaven. For those indeed save from the punishment due to transgressors of the Law, but do not bring into the kingdom; but My commandments both deliver from punishment, and bring into the kingdom.

But seeing that to break the least commandments and not to keep them are one and the same, why does He say above of him that breaks the commandments, that "he shall be the least in the kingdom of heaven," and here of him who keeps them not, that he "shall not enter into the kingdom of heaven?" See how to be the least in the kingdom is the same with not entering into the kingdom. For a man to be in the kingdom is not to reign with Christ, but only to be numbered among Christ’s people; what He says then of him that breaks the commandments is, that he shall indeed be reckoned among Christians, yet the least of them. but he who enters into the kingdom, becomes partaker of His kingdom with Christ. Therefore he who does not enter into the kingdom of heaven, shall not indeed have a part of Christ’s glory, yet shall he be in the kingdom of heaven, that is, in the number of those over whom Christ reigns as King of heaven.Aug., City of God, book 20, ch. 9: Otherwise, "unless your righteousness exceed the righteousness of the Scribes and Pharisees," that is, exceed that of those who break what themselves teach, as it is elsewhere said of them, "They say, and do not;" [ Mat 23:3 ] just as if He had said, Unless your righteousness exceed in this way that ye do what ye teach, you shall not enter the kingdom of heaven.

We must therefore understand something other than usual by the kingdom of heaven here, in which are to be both he who breaks what he teaches, and he who does it, but the one "least," the other, "great;" this kingdom of heaven is the present Church. In another sense is the kingdom of heaven spoken of that place where none enters but he who does what he teaches, and this is the Church as it shall be hereafter.

This expression, the kingdom of heaven, so often used by our Lord, I know not whether any one would find in the books of the Old Testament. It belongs properly to the New Testament revelation, kept for His mouth whom the Old Testament figured as a King that should come to reign over His servants. This end, to which its precepts were to be referred, was hidden in the Old Testament, though even that had its saints who looked forward to the revelation that should be made.

Or, we may explain by referring to the way in which the Scribes and Pharisees understood the Law, not to the actual contents of the Law.

For almost all the precepts which the Lord gave, saying, "But I say unto you," are found in those ancient books. But because they knew not of any murder, besides the destruction of the body, the Lord shews them that every evil thought to the hurt of a brother is to be held for a kind of murder.

Christ willing to shew that He is the same God who spoke of old in the Law, and who now gives commandments in grace, now puts first of all his commandments, [ Mat 19:18 ] that one which was the first in the Law, first, at least, of all those that forbade injury to our neighbour.

We do not, because we have heard that, "Thou shalt not kill," deem it therefore unlawful to pluck a twig, according to the error of the Manichees, nor consider it to extend to irrational brutes; by the most righteous ordinance of the Creator their life and death is subservient to our needs.

There remains, therefore, only man of whom we can understand it, and that not any other man, nor you only; for he who kills himself does nothing else but kill a man. Yet have not they in any way done contrary to this commandment who have waged wars under God’s authority, or they who charged with the administration of civil power have by most just and reasonable orders inflicted death upon criminals. Also Abraham was not charged with cruelty, but even received the praise of piety, for that he was willing to obey God in slaying his son.

Those are to be excepted from this command whom God commands to be put to death, either by a general law given, or by particular admonition at any special time. For he is not the slayer who ministers to the command, like a hilt to one smiting with a sword, nor is Samson otherwise to be acquitted for destroying himself along with his enemies, than because he was so instructed privily of the Holy Spirit, who through him wrought the miracles.

This, "it was said by them of old time," shews that it was long ago that they had received this precept. He says this that He might rouse His sluggish hearers to proceed to more sublime precepts, as a teacher might say to an indolent boy, Know you not how long time you have spent already in merely learning to spell? In that, "I say unto you," mark the authority of the legislator, none of the old Prophets spoke thus; but rather, "Thus saith the Lord." They as servants repeated the commands of their Lord; He as a Son declared the will of His Father, which was also His own. They preached to their fellow servants; He as master ordained a law for his slaves.

There are two different opinions among philosophers concerning the passions of the mind: the Stoics do not allow that any passion is incident to the wise man; the Peripatetics affirm that they are incident to the wise man but in a moderate degree and subject to reason; as, for example, when mercy is shewn in such a manner that justice is preserved. But in the Christian rule we do not enquire whether the mind is first affected with anger or with sorrow, but whence.

He who is angry without cause shall be judged; but he who is angry with cause shall not be judged. For if there were no anger, neither teaching would profit, nor judgments hold, nor crimes be controlled. So that he who on just cause is not angry, is in sin; for an unreasonable patience sows vices, breeds carelessness, and invites the good as well as the bad to do evil.

Some copies add here the words, without cause; but by the true reading (ed. note: Vid. also in Eph. iv. 31. Augustine says the same speaking of Greek codd. Retract. i. 19. Cassian rejects it too, Institut. viii. 20. Erasmus, Bengel. follow. vid. Wetstein. in loc. who would keep the word on the ground of a "consensus," of Greek and Latin Fathers and Versions. There is an agreement of existed MSS. also.) the precept is made unconditional, and anger altogether forbidden. For when we are told to pray for them that persecute us, all occasion of anger is taken away. The words "without cause" then must be erased, for "the wrath of man worketh not the righteousness of God."

Yet that anger which arises from just cause is indeed not anger, but a sentence of judgment. For anger properly means a feeling of passion; but he whose anger arises from just cause does not suffer any passion, and is rightly said to sentence, not to be angry with.

This also we affirm should be taken into consideration, what is being angry with a brother; for he is not angry with a brother who is angry at his offence. He then it is who is angry without cause, who is angry with his brother, and not with the offence.

But to be angry with a brother to the end that he may be corrected, there is no man of sound mind who forbids. Such sort of motions as come of love of good and of holy charity, are not to be called vices when they follow right reason.

But I think that Christ does not speak of anger of the flesh, but anger of the heart; for the flesh cannot be so disciplined as not to feel the passion. When then a man is angry but refrains from doing what his anger prompts him, his flesh is angry, but his heart is free from anger.

And there is this same distinction between the first case here put by the Saviour and the second: in the first case there is one thing, the passion; in the second two, anger and speech following thereupon, "He who saith to his brother, Raca, is in danger of the council." Some seek the interpretation of this word in the Greek, and think that "Raca" means ragged, from the Greek, a rag. But more probably it is not a word of any meaning, but a mere sound expressing the passion of the mind, which grammarians call an interjection, such as the cry of pain, ’hen.’

Or, Racha is a word signifying contempt, and worthlessness. For where we in speaking to servants or children say, Go thou, or, Tell thou him; in Syriac they would say Racha for ’thou.’ For the Lord descends to the smallest trifles even of our behaviour, and bids us treat one another with mutual respect.

Or, Racha is a Hebrew word signifying, ’empty,’ ’vain;’ as we might say in the common phrase of reproach, ’empty-pate.’ Observe that He says brother; for who is our brother, but he who has the same Father as ourselves?

And it were an unworthy reproach to him who has in him the Holy Spirit to call him ’empty.’

But as none is empty who has the Holy Spirit, so none is a fool who has the knowledge of Christ; and if Racha signifies ’empty,’ it is one and the same thing, as far as the meaning of the word goes, to say Racha, or ’thou fool.’

But there is a difference in the meaning of the speaker; for Racha was a word in common use among the Jews, not expressing wrath or hate, but rather in a light careless way expressing confident familiarity, not anger. But you will perhaps say, if Racha is not an expression of wrath, how is it then a sin? Because it is said for contention, not for edification; and if we ought not to speak even good words but for the sake of edification, how much more not such as are in themselves bad?

Here we have three arraignments, the judgement, the council, and hell-fire, being different stages ascending from the lesser to the greater. For in the judgment there is yet opportunity for defence; to the council belongs the respite of the sentence, what time the judges confer among themselves what sentence ought to be inflicted; in the third, hell-fire, condemnation is certain, and the punishment fixed. Hence is seen what a difference is between the righteousness of the Pharisees and Christ; in the first, murder subjects a man to judgment; in the second, anger alone, which is the least of the three degrees of sin.

The Saviour here names the torments of hell, Gehenna, a name thought to be derived from a valley consecrated to idols near Jerusalem, and filled of old with dead bodies, and defiled by Josiah, as we read in the Book of Kings.

This is the first mention of hell, though the kingdom of Heaven had been mentioned some time before, which shews that the gifts of the one come of His love, the condemnation of the other of our sloth.

Many thinking this a punishment too severe for a mere word, say that this was said figuratively. But I fear that if we thus cheat ourselves with words here, we shall suffer punishment in deed there. Think not then this too heavy a punishment, when so many sufferings and sins have their beginning in a word; a little word has often begotten a murder, and overturned whole cities. And yet it is not to be thought a little word that denies a brother reason and understanding by which we are men, and differ from the brutes.

"In danger of the council;" that is, (according to the interpretation given by the Apostles in the Constitutions,) in danger of being one of that Council which condemned Christ. (ed. note, e: This remark is not found in the Apostolical Constitutions as we now have them. The text in question, however, is quoted in ii. 32 and 50. So again the comment on Matt. vi. 3. is not found in the Constitutions, though the text is quoted. vid. Coteler, in Constit. iii. 14. The passage quoted in Matt. xxvi. 18, is found in Constit. viii. 2. vid. also Usser. Dissert. ix. Pearson. Vind. Ign. p. 1. c. 4 fin.)

Or, he who reproaches with emptiness one full of the Holy Spirit, will be arraigned in the assembly of the Saints, and by their sentence will be punished for an affront against that Holy Spirit Himself.

Should any ask what greater punishment is reserved for murder, if evil-speaking is visited with hell-fire? This obliges us to understand, that there are degrees in hell.

Or, "the judgment," and "the council" denote punishment in this word; "hell-fire" future punishment. He denounces punishment against anger, yet does not mention any special punishment, shewing therein that it is not possible that a man should be altogether free from the passion. The Council here means the Jewish senate, for He would not seem to be always superseding all their established institutions, and introducing foreign. (ed. note, f: In this quotation only the last sentence is found in Chrys.)

In all these three sentences there are some words understood. In the first indeed, as many copies read "without cause," there is nothing to be supplied. In the second, "He who saith to his brother, Racha," we must supply the words, "without cause;" and again, in "He who says, Thou fool," two things are understood, "to his brother," and, "without cause." All this forms the defence of the Apostle, when he calls the Galatians fools, though he considers them his brethren; for he did it not without cause.

"Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;24. Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift."

If it be not lawful to be angry with a brother, or to say to him Racha, or Thou fool, much less is it lawful to keep in the memory any thing which might convert anger into hate.

It is not, If thou hast ought against thy brother; but "If thy brother has ought against thee," that the necessity of reconciliation may be more imperative.

And he has somewhat against us when we have wronged him; and we have somewhat against him when he has wronged us, in which case there were no need to go to be reconciled to him, seeing we had only to forgive him, as we desire the Lord to forgive us.

But if it is he that hath done you the wrong, and yet you be the first to seek reconciliation, you shall have a great reward.

If love alone is not enough to induce us to be reconciled to our neighbour, the desire that our work should not remain imperfect, and especially in the holy place, should induce us.

Lo He is not willing to accept sacrifice at the hands of those who are at variance. Hence then consider how great an evil is strife, which throws away what should be the means of remission of sin.

See the mercy of God, that He thinks rather of man’s benefit than of His own honour; He loves concord in the faithful more than offering at His altar; for so long as there are dissensions among the faithful, their gift is not looked upon, their prayer is not heard. For no one can be a true friend at the same time to two who are enemies to each other. In like manner, we do not keep our fealty to God, if we do not love His friends and hate His enemies. But such as was the offence, such should also be the reconciliation. If you have offended in thought, be reconciled in thought; if in words, be reconciled in words; if in deeds, in deeds by reconciled. For so it is in every sin, in whatsoever kind it was committed, in that kind is the penance done. Hilary: He bids us when peace with our fellow-men is restored, then to return to peace with God, passing from the love of men to the love of God; "Then go and offer thy gift."

If this direction be taken literally, it might lead some to suppose that this ought indeed to be so done if our brother is present, for that no long time can be meant when we are bid to leave our offering there before the altar. For if he be absent, or possibly beyond sea, it is absurd to suppose that the offering must be left before the altar, to be offered after we have gone over land and sea to seek him.

Wherefore we must embrace an inward, spiritual sense of the whole, if we would understand it without involving any absurdity. The gift which we offer to God, whether learning, or speech, or whatever it be, cannot be accepted of God unless it be supported by faith. If then we have in aught harmed a brother, we must go and be reconciled with him, not with the bodily feet, but in thoughts of the heart, when in humble contrition you may cast yourself at your brother’s feet in sight of Him whose offering you are about to offer. For thus in the same manner as though He were present, you may with unfeigned heart seek His forgiveness; and returning thence, that is, bringing back again your thoughts to what you had first begun to do, may make your offering.

"Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.26. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing."

The Lord suffers us at no time to be wanting in peaceableness of temper, and therefore bids us be reconciled to our adversary quickly, while on the road to life, lest we be cast into the season of death before peace by joined between us.

The word here in our Latin books is ’consentiens,’ in Greek, which means, ’kind,’ ’benevolent.’

Let us see who this adversary is to whom we are bid to be benevolent. It may then be either the Devil, or man, or the flesh, or God, or His commandments. But I do not see how we can be bid be benevolent, or agreeing with the Devil; for where there is good will, there is friendship, and no one will say that friendship should be made with the Devil, or that it is well to agree with him, having once proclaimed war against him when we renounced him; nor ought we to consent with him, with whom had we never consented, we had never come into such circumstances.

Some, from that verse of Peter, "Your adversary the Devil, etc." [ 1Pe 5:5 ] will have the Saviour’s command to be, that we should be merciful to the Devil, not causing him to endure punishment for our sakes. For as he puts in our way the incentives to vice, if we yield to his suggestions, he will be tormented for our sakes.

Some follow a more forced interpretation, that in baptism we have each of us made a compact with the Devil by renouncing him. If we observe this compact, then we are agreeing with our adversary, and shall not be cast into prison.

I do not see again how it can be understood of man. For how can man be said to deliver us to the Judge, when we know only Christ as the Judge, before whose tribunal all must be sisted. How then can he deliver to the Judge, who has himself to appear before Him? Moreover if any has sinned against any by killing him, he has no opportunity of agreeing with him in the way, that is in this life; and yet that hinders not but that he may be rescued from judgment by repentance. Much less do I see how we can be bid be agreeing with the flesh; for they are sinners rather who agree with it; but they who bring it into subjection, do not agree with it, but compel it to agree with them.

And how can the body be cast into prison if it agree not with the spirit, seeing soul and body must go together, and that the flesh can do nothing but what the soul shall command?

Perhaps then it is God with whom we are here enjoined to agree. He may be said to be our adversary, because we have departed from Him by sin, and "He resisteth the proud." Whosoever then shall not have been reconciled in this life with God through the death of His Son, shall be by Him delivered to the Judge, that is, the Son, to whom He has committed all judgment. And man may be said to be "in the way with God," because He is every where.

But if we like not to say that the wicked are with God, who is every where present, as we do not say that the blind are with that light which is every where around them, there only remains the law of God which we can understand by our adversary. For this law is an adversary to such as love to sin, and is given us for this life that it may be with us in the way. To this we ought to agree quickly, by reading, hearing, and bestowing on it the summit of authority, and that when we understand it, we hate it not because it opposes our sins, but rather love it because it corrects them; and when it is obscure, pray that we may understand it.

But from the context the sense is manifest; the Lord is exhorting us to peace and concord with our neighbour; as it was said above, Go, be reconciled to thy brother.

The Lord is urgent with us to hasten to make friends with our enemies while we are yet in this life, knowing how dangerous for us that one of our enemies should die before peace is made with us. For if death bring us while yet at enmity to the Judge, he will deliver us to Christ, proving us guilty by his judgment. Our adversary also delivers us to the Judge, when he is the first to seek reconciliation; for he who first submits to his enemy, brings him in guilty before God.

Or, the adversary delivers you to the Judge, when the abiding of your wrath towards him convicts you.

by the Judge I understand Christ, for, "the Father hath committed all judgment to the Son;" [ Joh 5:22 ] and by the officer, or minister, an Angel, for "Angels came and ministered unto Him;" and we believe that He will come with his Angels to judge.

"The officer," that is, the ministering Angel of punishment, and he shall cast you into the prison of hell.

By the prison I understand the punishment of the darkness. And that none should despise that punishment, He adds, "Verily I say unto thee, thou shalt not come out thence till thou hast paid the very last farthing."

A farthing is a coin containing two mites. What He says then is, ’Thou shalt not go forth thence till thou hast paid for the smallest sin.’

Or it is an expression to denote that there is nothing that shall go unpunished; as we say ’To the dregs,’ when we are speaking of any thing so emptied that nothing is left in it.Or by "the last farthing" (margin note: quadrans) may be denoted earthly sins. For the fourth and last element of this world is earth.

"Paid," that is in eternal punishment; and "until" used in the same sense as in that, "Sit thou on my right hand until I make thy enemies thy footstool;" [ Psa 110:1 ] for He does not cease to reign when His enemies are put under His feet. So here, "until thou hast paid," is as much as to say, thou shalt never come out thence, for that he is always paying the very last farthing while he is enduring the everlasting punishment of earthly sins.

Or, If you will make your peace yet in this world, you may receive pardon of even the heaviest offences; but if once damned and cast into the prison of hell, punishment will be exacted of you not for grievous sins only, but for each idle word, which may be denoted by "the very last farthing."

For because "charity covereth a multitude of sins," we shall therefore pay the last farthing of punishment, unless by the expense of charity we redeem the fault of our sin.

Or, the prison is worldly misfortune which God often sends upon sinners.

Or, He here speaks of the judges of this world, of the way which leads to this judgment, and of human prisons; thus not only employing future but present inducements, as those things which are before the eyes affect us most, as St. Paul also declares, "If thou doest evil fear the power, for he beareth not the sword in vain." [ Rom 13:4 ]

Of the Scribes and of the Pharisees. The Scribes were the doctors of the law of Moses; the Pharisees were a precise set of men, making profession of a more exact observance of the law: and upon that account greatly esteemed among the people. (Challoner) --- See how necessary it is, not only to believe, but to keep all the commandments, even the very least. (Bristow) --- Our Saviour makes this solemn declaration at the opening of his mission, to shew to what a height of perfection he calls us. (St. Thomas Aquinas) --- "Your justice." It is our justice when given us by God. (St. Augustine, in Ps. xxx. lib. de. spir. & lit. chap. ix.) So that Christians are truly just, and have in themselves inherent justice, by observing God's commandments, without which justice of works, no man can be saved. (St. Augustine, de fide & oper. chap. xvi.) Whereby we see salvation, justice and justification, do not come by faith only, or imputation of Christ's justice. (Bristow)

Shall be liable to the judgment. That is, shall deserve to be punished by that lesser tribunal among the Jews, called the judgment, which took cognizance of such crimes. (Challoner) --- Among the Jews at the time of Christ, there were three sorts of tribunals: the first composed of three judges to try smaller causes, as theft; there was one in each town: the second of twenty-three judges, who judged criminal causes, and had the power of condemning to death. This was called the Little Sanhedrim, and of this it is supposed Jesus Christ speaks: the third, or Great Sanhedrim of seventy-two judges, who decided on the most momentous affairs, relating to religion, the king, the high priest, and the state in general. It is this last that is designated under the name of council in the next verse. (Haydock)

Whosoever is angry[2] with his brother. In almost all Greek copies and manuscripts we now read angry without a cause: yet St. Jerome, who corrected the Latin of the New Testament from the best copies in his time, tells us that these words, without a cause, were only found in some Greek copies, and not in the true ones. It seems at fist to have been placed in the margin for an interpretation only, and by some transcribers afterwards taken into the text. This as well as many other places may convince us, that the Latin Vulgate is many times to be preferred to our present Greek copies. --- Roca.[3] St. Augustine thinks this was no significant word, but only a kind of interjection expression a motion of anger. Others take it for a Syro-Chaldaic word, signifying a light, foolish man, though not so injurious as to call another a fool. --- Shall be guilty of the council:[4] that is, shall deserve to be punished by the highest court of judicature, called the council, or sanhedrim, consisting of seventy-two persons, where the highest causes were tried and judged, and which was at Jerusalem. --- Thou fool; this was a most provoking injury, when uttered with contempt, spite, or malice. --- Shall be in danger of hell fire.[5] Gehennom was the valley of Hinnom, near to Jerusalem, where the worshippers of the idol Moloch used to burn their children, sacrificed to that idol. In that place was a perpetual fire, on which account it is made use of by our Saviour (as it hath been ever since), to express the fire and punishments of hell. (Witham) --- Here is a plain difference between sin and sin; some mortal, that lead to hell; some venial, and less punished. (Bristow)

Greek: eike, sine causa, is in most Greek copies at present, as also in St. John Chrysostom; and so it is in the Protestant translation. But St. Jerome, who examined this reading, says positively that Greek: eike was wanting in the true copies. In quibusdam Codicibus additur sine causa, Cæterum in veris definita sententia est, et ira penitus tollitur.

Raca. St. Augustine (Serm. Domini in Monte. p. 174) affirms it to be, non vocem significantem aliquid, sed indignantis animi motum, &c.

reus erit Concilii, Greek: to sunedrio.

gehennæ ignis, Greek: enochos estai eis ten geennan tou puros.

He commands us to leave unfinished any work we may have begun, though in its own nature most acceptable to God, in order to go and be reconciled to our brother; because God will have mercy and not sacrifice. Thus he in a manner seems to prefer the love of our neighbour to the love of himself. (Menochius)

Leave thy offering. This is not to be understood, as if a man were always bound to go to the person offended; but it is to signify, that a man is bound in his heart and mind to be reconciled, to forgive every one, and seek peace with all men. (Witham) --- Beware of coming to the holy table, or to any sacrament, without charity. Be first reconciled to your brother, and much more to the Catholic Church, which is the whole brotherhood of Christian men. (Hebrews xiii. 1.) (Bristow)

Agree whilst you are in the way, or wayfaring men, i.e. in this life, lest you be cast into prison, i.e. according to Sts. Cyprian, Ambrose, and Origen, into purgatory; according to St. Augustine, into hell, in which, as the debt is to be paid to inflexible justice, it can never be acquitted, and of course no release can be hoped for from that prison. (Haydock)

17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. 18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. 20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

Those to whom Christ preached, and for whose use he gave these instructions to his disciples, were such as in their religion had an eye, 1. To the scriptures of the Old Testament as their rule, and therein Christ here shows them they were in the right: 2. To the scribes and the Pharisees as their example, and therein Christ here shows them they were in the wrong; for,

I. The rule which Christ came to establish exactly agreed with the scriptures of the Old Testament, here called the law and the prophets. The prophets were commentators upon the law, and both together made up that rule of faith and practice which Christ found upon the throne in the Jewish church, and here he keeps it on the throne.

1. He protests against the thought of cancelling and weakening the Old Testament; Think not that I am come to destroy the law and the prophets. (1.) "Let not the pious Jews, who have an affection for the law and the prophets, fear that I come to destroy them." Let them be not prejudiced against Christ and his doctrine, from a jealousy that this kingdom he came to set up, would derogate from the honour of the scriptures, which they had embraced as coming from God, and of which they had experienced the power and purity; no, let them be satisfied that Christ has no ill design upon the law and the prophets. "Let not the profane Jews, who have a disaffection to the law and the prophets, and are weary of that yoke, hope that I am come to destroy them." Let not carnal libertines imagine that the Messiah is come to discharge them from the obligation of divine precepts and yet to secure to them divine promises, to make the happy and yet to give them leave to live as they list. Christ commands nothing now which was forbidden either by the law of nature or the moral law, nor forbids any thing which those laws had enjoined; it is a great mistake to think he does, and he here takes care to rectify the mistake; I am not come to destroy. The Saviour of souls is the destroyer of nothing but the works of the devil, of nothing that comes from God, much less of those excellent dictates which we have from Moses and the prophets. No, he came to fulfil them. That is, [1.] To obey the commands of the law, for he was made under the law, Gal. iv. 4 . He in all respects yielded obedience to the law, honoured his parents, sanctified the sabbath, prayed, gave alms, and did that which never any one else did, obeyed perfectly, and never broke the law in any thing. [2.] To make good the promises of the law, and the predictions of the prophets, which did all bear witness to him. The covenant of grace is, for substance, the same now that it was then, and Christ the Mediator of it. [3.] To answer the types of the law; thus (as bishop Tillotson expresses it), he did not make void, but make good, the ceremonial law, and manifested himself to be the Substance of all those shadows. [4.] To fill up the defects of it, and so to complete and perfect it. Thus the word plerosai properly signifies. If we consider the law as a vessel that had some water in it before, he did not come to pour out the water, but to fill the vessel up to the brim; or, as a picture that is first rough-drawn, displays some outlines only of the piece intended, which are afterwards filled up; so Christ made an improvement of the law and the prophets by his additions and explications. [5.] To carry on the same design; the Christian institutes are so far from thwarting and contradicting that which was the main design of the Jewish religion, that they promote it to the highest degree. The gospel is the time of reformation ( Heb. ix. 10 ), not the repeal of the law, but the amendment of it, and, consequently, its establishment.

2. He asserts the perpetuity of it; that not only he designed not the abrogation of it, but that it never should be abrogated ( v. 18 ); " Verily I say unto you, I, the Amen, the faithful Witness, solemnly declare it, that till heaven and earth pass, when time shall be no more, and the unchangeable state of recompences shall supersede all laws, one jot, or one tittle, the least and most minute circumstance, shall in no wise pass from the law till all be fulfilled; " for what is it that God is doing in all the operations both of providence and grace, but fulfilling the scripture? Heaven and earth shall come together, and all the fulness thereof be wrapped up in ruin and confusion, rather than any word of God shall fall to the ground, or be in vain. The word of the Lord endures for ever, both that of the law, and that of the gospel. Observe, The care of God concerning his law extends itself even to those things that seem to be of least account in it, the iotas and the tittles; for whatever belongs to God, and bears his stamp, be it ever so little, shall be preserved. The laws of men are conscious to themselves of so much imperfection, that they allow it for a maxim, Apices juris non sunt jura—The extreme points of the law are not the law, but God will stand by and maintain every iota and every tittle of his law.

3. He gives it in charge to his disciples, carefully to preserve the law, and shows them the danger of the neglect and contempt of it ( v. 19 ); Whosoever therefore shall break one of the least commandments of the law of Moses, much more any of the greater, as the Pharisees did, who neglected the weightier matters of the law, and shall teach men so as they did, who made void the commandment of God with their traditions ( ch. xv. 3 ), he shall be called the least in the kingdom of heaven. Though the Pharisees be cried up for such teachers as should be, they shall not be employed as teachers in Christ's kingdom; but whosoever shall do and teach them, as Christ's disciples would, and thereby prove themselves better friends to the Old Testament than the Pharisees were, they, though despised by men, shall be called great in the kingdom of heaven. Note, (1.) Among the commands of God there are some less than others; none absolutely little, but comparatively so. The Jews reckon the least of the commandments of the law to be that of the bird's nest ( Deut. xxii. 6, 7 ); yet even that had a significance and an intention very great and considerable. (2.) It is a dangerous thing, in doctrine or practice, to disannul the least of God's commands; to break them, that is, to go about either to contract the extent, or weaken the obligation of them; whoever does so, will find it is at his peril. Thus to vacate any of the ten commandments, is too bold a stroke for the jealous God to pass by. It is something more than transgressing the law, it is making void the law, Ps. cxix. 126 . (3.) That the further such corruptions as they spread, the worse they are. It is impudence enough to break the command, but is a greater degree of it to teach men so. This plainly refers to those who at this time sat in Moses' seat, and by their comments corrupted and perverted the text. Opinions that tend to the destruction of serious godliness and the vitals of religion, by corrupt glosses on the scripture, are bad when they are held, but worse when they are propagated and taught, as the word of God. He that does so, shall be called least in the kingdom of heaven, in the kingdom of glory; he shall never come thither, but be eternally excluded; or, rather, in the kingdom of the gospel-church. He is so far from deserving the dignity of a teacher in it, that he shall not so much as be accounted a member of it. The prophet that teaches these lies shall be the tail in that kingdom ( Isa. ix. 15 ); when truth shall appear in its own evidence, such corrupt teachers, though cried up as the Pharisees, shall be of no account with the wise and good. Nothing makes ministers more contemptible and base than corrupting the law, Mal. ii. 8 , 11 . Those who extenuate and encourage sin, and discountenance and put contempt upon strictness in religion and serious devotion, are the dregs of the church. But, on the other hand, Those are truly honourable, and of great account in the church of Christ, who lay out themselves by their life and doctrine to promote the purity and strictness of practical religion; who both do and teach that which is good; for those who do not as they teach, pull down with one hand what they build up with the other, and give themselves the lie, and tempt men to think that all religion is a delusion; but those who speak from experience, who live up to what they preach, are truly great; they honour God, and God will honour them ( 1 Sam. ii. 30 ), and hereafter they shall shine as the stars in the kingdom of our Father.

21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. 23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. 25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. 26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

Christ having laid down these principles, that Moses and the prophets were still to be their rulers, but that the scribes and Pharisees were to be no longer their rulers, proceeds to expound the law in some particular instances, and to vindicate it from the corrupt glosses which those expositors had put upon it. He adds not any thing new, only limits and restrains some permissions which had been abused: and as to the precepts, shows the breadth, strictness, and spiritual nature of them, adding such explanatory statutes as made them more clear, and tended much toward the perfecting of our obedience to them. In these verses, he explains the law of the sixth commandment, according to the true intent and full extent of it.

I. Here is the command itself laid down ( v. 12 ); We have heard it, and remember it; he speaks to them who know the law, who had Moses read to them in their synagogues every sabbath-day; you have heard that it was said by them, or rather as it is in the margin, to them of old time, to your forefathers the Jews, Thou shalt not kill. Note, The laws of God are not novel, upstart laws, but were delivered to them of old time; they are ancient laws, but of that nature as never to be antiquated nor grow obsolete. The moral law agrees with the law of nature, and the eternal rules and reasons of good and evil, that is, the rectitude of the eternal Mind. Killing is here forbidden, killing ourselves, killing any other, directly or indirectly, or being any way accessory to it. The law of God, the God of life, is a hedge of protection about our lives. It was one of the precepts of Noah, Gen. ix. 5, 6 .

II. The exposition of this command which the Jewish teachers contended themselves with; their comment upon it was, Whosoever shall kill, shall be in danger of the judgment. This was all they had to say upon it, that wilful murderers were liable to the sword of justice, and casual ones to the judgment of the city of refuge. The courts of judgment sat in the gate of their principal cities; the judges, ordinarily, were in number twenty-three; these tried, condemned, and executed murderers; so that whoever killed, was in danger of their judgment. Now this gloss of theirs upon this commandment was faulty, for it intimated, 1. That the law of the sixth commandment was only external, and forbade no more than the act of murder, and laid to restraint upon the inward lusts, from which wars and fightings come. This was indeed the proton pseudos — the fundamental error of the Jewish teachers, that the divine law prohibited only the sinful act, not the sinful thought; they were disposed hærere in cortice—to rest in the letter of the law, and they never enquired into the spiritual meaning of it. Paul, while a Pharisee, did not, till, by the key of the tenth commandment, divine grace let him into the knowledge of the spiritual nature of all the rest, Rom. vii. 7 , 14 . 2. Another mistake of theirs was, that this law was merely political and municipal, given for them, and intended as a directory for their courts, and no more; as if they only were the people, and the wisdom of the law must die with them.

III. The exposition which Christ gave of this commandment; and we are sure that according to his exposition of it we must be judged hereafter, and therefore ought to be ruled now. The commandment is exceeding broad, and not to be limited by the will of the flesh, or the will of men.

1. Christ tells them that rash anger is heart-murder ( v. 22 ); Whosoever is angry with his brother without a cause, breaks the sixth commandment. By our brother here, we are to understand any person, though ever so much our inferior, as a child, a servant, for we are all made of one blood. Anger is a natural passion; there are cases in which it is lawful and laudable; but it is then sinful, when we are angry without cause. The word is eike , which signifies, sine causâ, sine effectu, et sine modo—without cause, without any good effect, without moderation; so that the anger is then sinful, (1.) When it is without any just provocation given; either for no cause, or no good cause, or no great and proportionable cause; when we are angry at children or servants for that which could not be helped, which was only a piece of forgetfulness or mistake, that we ourselves might easily have been guilty of, and for which we should not have been angry at ourselves; when we are angry upon groundless surmises, or for trivial affronts not worth speaking of. (2.) When it is without any good end aimed at, merely to show our authority, to gratify a brutish passion, to let people know our resentments, and excite ourselves to revenge, then it is in vain, it is to do hurt; whereas if we are at any time angry, it should be to awaken the offender to repentance, and prevent his doing so again; to clear ourselves ( 2 Cor. vii. 11 ), and to give warning to others. (3.) When it exceeds due bounds; when we are hardy and headstrong in our anger, violent and vehement, outrageous and mischievous, and when we seek the hurt of those we are displeased at. This is a breach of the sixth commandment, for he that is thus angry, would kill if he could and durst; he has taken the first step toward it; Cain's killing his brother began in anger; he is a murderer in the account of God, who knows his heart, whence murder proceeds, ch. xv. 19 .

2. He tells them, that given opprobrious language to our brother is tongue-murder, calling him, Raca, and, Thou fool. When this is done with mildness and for a good end, to convince others of their vanity and folly, it is not sinful. Thus James says, O vain man; and Paul, Thou fool; and Christ himself, O fools, and slow of heart. But when it proceeds from anger and malice within, it is the smoke of that fire which is kindled from hell, and falls under the same character. (1.) Raca is a scornful word, and comes from pride, "Thou empty fellow;" it is the language of that which Solomon calls proud wrath ( Prov. xxi. 24 ), which tramples upon our brother-disdains to set him even with the dogs of our flock. This people who knoweth not the law, is cursed, is such language, John vii. 49 . (2.) Thou fool, is a spiteful word, and comes from hatred; looking upon him, not only as mean and not to be honoured, but as vile and not to be loved; "Thou wicked man, thou reprobate." The former speaks a man without sense, this (in scripture language) speaks a man without grace; the more the reproach touches his spiritual condition, the worse it is; the former is a haughty taunting of our brother, this is a malicious censuring and condemning of him, as abandoned of God. Now this is a breach of the sixth commandment; malicious slanders and censures are poison under the tongue, that kills secretly and slowly; bitter words are as arrows that would suddenly ( Ps. lxiv. 3 ), or as a sword in the bones. The good name of our neighbour, which is better than life, is thereby stabbed and murdered; and it is an evidence of such an ill-will to our neighbour as would strike at his life, if it were in our power.

3. He tells them, that how light soever they made of these sins, they would certainly be reckoned for; he that is angry with is brother shall be in danger of the judgment and anger of God; he that calls him Raca, shall be in danger of the council, of being punished by the Sanhedrim for reviling an Israelite; but whosoever saith, Thou fool, thou profane person, thou child of hell, shall be in danger of hell-fire, to which he condemns his brother; so the learned Dr. Whitby. Some think, in allusion to the penalties used in the several courts of judgment among the Jews, Christ shows that the sin of rash anger exposes men to lower or higher punishments, according to the degrees of its proceeding. The Jews had three capital punishments, each worse than the other; beheading, which was inflicted by the judgment; stoning, by the council or chief Sanhedrim; and burning in the valley of the son of Hinnom, which was used only in extraordinary cases: it signifies, therefore, that rash anger and reproachful language are damning sins; but some are more sinful than others, and accordingly there is a greater damnation, and a sorer punishment reserved for them: Christ would thus show which sin was most sinful, by showing which it was the punishment whereof was most dreadful.

IV. From all this it is here inferred, that we ought carefully to preserve Christian love and peace with our brethren, and that if at any time a breach happens, we should labour for a reconciliation, by confessing our fault, humbling ourselves to our brother, begging his pardon, and making restitution, or offering satisfaction for wrong done in word or deed, according as the nature of the thing is; and that we should do this quickly for two reasons:

1. Because, till this be done, we are utterly unfit for communion with God in holy ordinances, v. 23, 24 . The case supposed is, " That thy brother have somewhat against thee, " that thou has injured and offended him, either really or in his apprehension; if thou are the party offended, there needs not this delay; if thou have aught against thy brother, make short work of it; no more is to be done but to forgive him ( Mark xi. 25 ), and forgive the injury; but if the quarrel began on thy side, and the fault was either at first or afterwards thine, so that thy brother has a controversy with thee, go and be reconciled to him before thou offer thy gift at the altar, before thou approach solemnly to God in the gospel-services of prayer and praise, hearing the word or the sacraments. Note, (1.) When we are addressing ourselves to any religious exercises, it is good for us to take that occasion of serious reflection and self-examination: there are many things to be remembered, when we bring our gift to the altar, and this among the rest, whether our brother hath aught against us; then, if ever, we are disposed to be serious, and therefore should then call ourselves to an account. (2.) Religious exercises are not acceptable to God, if they are performed when we are in wrath; envy, malice, and uncharitableness, are sins so displeasing to God, that nothing pleases him which comes from a heart wherein they are predominant, 1 Tim. ii. 8 . Prayers made in wrath are written in gall, Isa. i. 15 ; lviii. 4 . (3.) Love or charity is so much better than all burnt-offerings and sacrifice, that God will have reconciliation made with an offended brother before the gift be offered; he is content to stay for the gift, rather than have it offered while we are under guilt and engaged in a quarrel. (4.) Though we are unfitted for communion with God, by a continual quarrel with a brother, yet that can be no excuse for the omission or neglect of our duty: " Leave there thy gift before the altar, lest otherwise, when thou has gone away, thou be tempted not to come again." Many give this as a reason why they do not come to church or to the communion, because they are at variance with some neighbour; and whose fault is that? One sin will never excuse another, but will rather double the guilt. Want of charity cannot justify the want of piety. The difficulty is easily got over; those who have wronged us, we must forgive; and those whom we have wronged, we must make satisfaction to, or at least make a tender of it, and desire a renewal of the friendship, so that if reconciliation be not made, it may not be our fault; and then come, come and welcome, come and offer thy gift, and it shall be accepted. Therefore we must not let the sun go down upon our wrath any day, because we must go to prayer before we go to sleep; much less let the sun rise upon our wrath on a sabbath-day, because it is a day of prayer.

2. Because, till this be done, we lie exposed to much danger, v. 25, 26 . It is at our peril if we do not labour after an agreement, and that quickly, upon two accounts:

(1.) Upon a temporal account. If the offence we have done to our brother, in his body, goods, or reputation, be such as will bear action, in which he may recover considerable damages, it is our wisdom, and it is our duty to our family, to prevent that by a humble submission and a just and peaceable satisfaction; lest otherwise he recover it by law, and put us to the extremity of a prison. In such a case it is better to compound and make the best terms we can, than to stand it out; for it is in vain to contend with the law, and there is danger of our being crushed by it. Many ruin their estates by an obstinate persisting in the offences they have given, which would soon have been pacified by a little yielding at first. Solomon's advice in case of suretyship is, Go, humble thyself, and so secure and deliver thyself, Prov. vi. 1-5 . It is good to agree, for the law is costly. Though we must be merciful to those we have advantage against, yet we must be just to those that have advantage against us, as far as we are able. " Agree, and compound with thine adversary quickly, lest he be exasperated by thy stubbornness, and provoked to insist upon the utmost demand, and will not make thee the abatement which at first he would have made." A prison is an uncomfortable place to those who are brought to it by their own pride and prodigality, their own wilfulness and folly.

(2.) Upon a spiritual account. " Go, and be reconciled to thy brother, be just to him, be friendly with him, because while the quarrel continues, as thou art unfit to bring thy gift to the altar, unfit to come to the table of the Lord, so thou art unfit to die: if thou persist in this sin, there is danger lest thou be suddenly snatched away by the wrath of God, whose judgment thou canst not escape nor except against; and if that iniquity be laid to thy charge, thou art undone for ever." Hell is a prison for all that live and die in malice and uncharitableness, for all that are contentious ( Rom. ii. 8 ), and out of that prison there is no rescue, no redemption, no escape, to eternity.

20. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees-- The superiority to the Pharisaic righteousness here required is plainly in kind, not degree; for all Scripture teaches that entrance into God's kingdom, whether in its present or future stage, depends, not on the degree of our excellence in anything, but solely on our having the character itself which God demands. Our righteousness, then--if it is to contrast with the outward and formal righteousness of the scribes and Pharisees--must be inward, vital, spiritual. Some, indeed, of the scribes and Pharisees themselves might have the very righteousness here demanded; but our Lord is speaking, not of persons, but of the system they represented and taught.

ye shall in no case enter into the kingdom of heaven-- If this refer, as in Mt 5:19 , rather to the earthly stage of this kingdom, the meaning is that without a righteousness exceeding that of the Pharisees, we cannot be members of it at all, save in name. This was no new doctrine ( Ro 2:28 , 29; 9:6 ; Php 3:3 ). But our Lord's teaching here stretches beyond the present scene, to that everlasting stage of the kingdom, where without "purity of heart" none "shall see God."

The Spirituality of the True Righteousness in Contrast with That of the Scribes and Pharisees, Illustrated from the Sixth Commandment. ( Mt 5:21-26 ).

21. Ye have heard that it was said by them of old time-- or, as in the Margin, "to them of old time." Which of these translations is the right one has been much controverted. Either of them is grammatically defensible, though the latter--"to the ancients"--is more consistent with New Testament usage (see the Greek of Ro 9:12 , 26 ; Re 6:11 ; 9:4 ); and most critics decide in favor of it. But it is not a question of Greek only. Nearly all who would translate "to the ancients" take the speaker of the words quoted to be Moses in the law; "the ancients" to be the people to whom Moses gave the law; and the intention of our Lord here to be to contrast His own teaching, more or less, with that of Moses; either as opposed to it--as some go the length of affirming--or at least as modifying, enlarging, elevating it. But who can reasonably imagine such a thing, just after the most solemn and emphatic proclamation of the perpetuity of the law, and the honor and glory in which it was to be held under the new economy? To us it seems as plain as possible that our Lord's one object is to contrast the traditional perversions of the law with the true sense of it as expounded by Himself. A few of those who assent to this still think that "to the ancients" is the only legitimate translation of the words; understanding that our Lord is reporting what had been said to the ancients, not by Moses, but by the perverters of his law. We do not object to this; but we incline to think (with Beza, and after him with Fritzsche, Olshausen, Stier, and Bloomfield) that "by the ancients" must have been what our Lord meant here, referring to the corrupt teachers rather than the perverted people.

Thou shall not kill:-- that is, This being all that the law requires, whosoever has imbrued his hands in his brother's blood, but he only, is guilty of a breach of this commandment.

and whosoever shall kill shall be in danger of the judgment-- liable to the judgment; that is, of the sentence of those inferior courts of judicature which were established in all the principal towns, in compliance with De 16:16 . Thus was this commandment reduced, from a holy law of the heart-searching God, to a mere criminal statute, taking cognizance only of outward actions, such as that which we read in Ex 21:12 ; Le 24:17 .

22. But I say unto you-- Mark the authoritative tone in which--as Himself the Lawgiver and Judge--Christ now gives the true sense, and explains the deep reach, of the commandment.

That whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca! shall be in danger of the council; but whosoever shall say, Thou fool! shall be in danger of hell-fire-- It is unreasonable to deny, as Alexander does, that three degrees of punishment are here meant to be expressed, and to say that it is but a threefold expression of one and the same thing. But Romish expositors greatly err in taking the first two--"the judgment" and "the council"--to refer to degrees of temporal punishment with which lesser sins were to be visited under the Gospel, and only the last--"hell-fire"--to refer to the future life. All three clearly refer to divine retribution, and that alone, for breaches of this commandment; though this is expressed by an allusion to Jewish tribunals. The "judgment," as already explained, was the lowest of these; the "council," or "Sanhedrim,"--which sat at Jerusalem--was the highest; while the word used for "hell-fire" contains an allusion to the "valley of the son of Hinnom" ( Jos 18:16 ). In this valley the Jews, when steeped in idolatry, went the length of burning their children to Molech "on the high places of Tophet"--in consequence of which good Josiah defiled it, to prevent the repetition of such abominations ( 2Ki 23:10 ); and from that time forward, if we may believe the Jewish writers, a fire was kept burning in it to consume the carrion and all kinds of impurities that collected about the capital. Certain it is, that while the final punishment of the wicked is described in the Old Testament by allusions to this valley of Tophet or Hinnom ( Is 30:33 ; 66:24 ), our Lord Himself describes the same by merely quoting these terrific descriptions of the evangelical prophet ( Mr 9:43-48 ). What precise degrees of unholy feeling towards our brothers are indicated by the words "Raca" and "fool" it would be as useless as it is vain to inquire. Every age and every country has its modes of expressing such things; and no doubt our Lord seized on the then current phraseology of unholy disrespect and contempt, merely to express and condemn the different degrees of such feeling when brought out in words, as He had immediately before condemned the feeling itself. In fact, so little are we to make of mere words, apart from the feeling which they express, that as anger is expressly said to have been borne by our Lord towards His enemies though mixed with "grief for the hardness of their hearts" ( Mr 3:5 ), and as the apostle teaches us that there is an anger which is not sinful ( Ep 4:26 ); so in the Epistle of James ( Jas 2:20 ) we find the words, "O vain (or, empty) man"; and our Lord Himself applies the very word "fools" twice in one breath to the blind guides of the people ( Mt 23:17 , 19 )--although, in both cases, it is to false reasoners rather than persons that such words are applied. The spirit, then, of the whole statement may be thus given: "For ages ye have been taught that the sixth commandment, for example, is broken only by the murderer, to pass sentence upon whom is the proper business of the recognized tribunals. But I say unto you that it is broken even by causeless anger, which is but hatred in the bud, as hatred is incipient murder ( 1Jo 3:15 ); and if by the feelings, much more by those words in which all ill feeling, from the slightest to the most envenomed, are wont to be cast upon a brother: and just as there are gradations in human courts of judicature, and in the sentences which they pronounce according to the degrees of criminality, so will the judicial treatment of all the breakers of this commandment at the divine tribunal be according to their real criminality before the heart-searching Judge." Oh, what holy teaching is this!

23. Therefore-- to apply the foregoing, and show its paramount importance.

if thou bring thy gift to the altar, and there rememberest that thy brother hath aught-- of just complaint "against thee."

24. Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother-- The meaning evidently is--not, "dismiss from thine own breast all ill feeling," but "get thy brother to dismiss from his mind all grudge against thee."

and then come and offer thy gift-- "The picture," says Tholuck, "is drawn from life. It transports us to the moment when the Israelite, having brought his sacrifice to the court of the Israelites, awaited the instant when the priest would approach to receive it at his hands. He waits with his gift at the rails which separate the place where he stands from the court of the priests, into which his offering will presently be taken, there to be slain by the priest, and by him presented upon the altar of sacrifice." It is at this solemn moment, when about to cast himself upon divine mercy, and seek in his offering a seal of divine forgiveness, that the offerer is supposed, all at once, to remember that some brother has a just cause of complaint against him through breach of this commandment in one or other of the ways just indicated. What then? Is he to say, As soon as I have offered this gift I will go straight to my brother, and make it up with him? Nay; but before another step is taken-- even before the offering is presented--this reconciliation is to be sought, though the gift have to be left unoffered before the altar. The converse of the truth here taught is very strikingly expressed in Mr 11:25 , 26 : "And when ye stand praying (in the very act), forgive, if ye have aught (of just complaint) against any; that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive you," &c. Hence the beautiful practice of the early Church, to see that all differences amongst brethren and sisters in Christ were made up, in the spirit of love, before going to the Holy Communion; and the Church of England has a rubrical direction to this effect in her Communion service. Certainly, if this be the highest act of worship on earth, such reconciliation though obligatory on all other occasions of worship--must be peculiarly so then.

25. Agree with thine adversary-- thine opponent in a matter cognizable by law.

quickly, whiles thou art in the way with him-- "to the magistrate," as in Lu 12:58 .

lest at any time-- here, rather, "lest at all," or simply "lest."

the adversary deliver thee to the judge, and the judge-- having pronounced thee in the wrong.

deliver thee to the officer-- the official whose business it is to see the sentence carried into effect.

26. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing-- a fractional Roman coin, to which our "farthing" answers sufficiently well. That our Lord meant here merely to give a piece of prudential advice to his hearers, to keep out of the hands of the law and its officials by settling all disputes with one another privately, is not for a moment to be supposed, though there are critics of a school low enough to suggest this. The concluding words--"Verily I say unto thee, Thou shalt by no means come out," &c.--manifestly show that though the language is drawn from human disputes and legal procedure, He is dealing with a higher than any human quarrel, a higher than any human tribunal, a higher than any human and temporal sentence. In this view of the words--in which nearly all critics worthy of the name agree--the spirit of them may be thus expressed: "In expounding the sixth commandment, I have spoken of offenses between man and man; reminding you that the offender has another party to deal with besides him whom he has wronged on earth, and assuring you that all worship offered to the Searcher of hearts by one who knows that a brother has just cause of complaint against him, and yet takes no steps to remove it, is vain: But I cannot pass from this subject without reminding you of One whose cause of complaint against you is far more deadly than any that man can have against man: and since with that Adversary you are already on the way to judgment, it will be your wisdom to make up the quarrel without delay, lest sentence of condemnation be pronounced upon you, and then will execution straightway follow, from the effects of which you shall never escape as long as any remnant of the offense remains unexpiated." It will be observed that as the principle on which we are to "agree" with this "Adversary" is not here specified, and the precise nature of the retribution that is to light upon the despisers of this warning is not to be gathered from the mere use of the word "prison"; so, the remedilessness of the punishment is not in so many words expressed, and still less is its actual cessation taught. The language on all these points is designedly general; but it may safely be said that the unending duration of future punishment-- elsewhere so clearly and awfully expressed by our Lord Himself, as in Mt 5:29 , 30 , and Mr 9:43 , 48 --is the only doctrine with which His language here quite naturally and fully accords. (Compare Mt 18:30 , 34 ).

The Same Subject Illustrated from the Seventh Commandment ( Mt 5:27-32 ).