Saint Ignatius of Loyola, Priest

Years. It is dubious whether the 49th or the 50th year was appointed for the jubilee. The former year is fixed upon by many able chronologers, who remark, that if two years of rest had occurred together, it would have been a serious inconvenience; and Moses might have said the 50th year for a round number, or comprise therein the year of the former jubilee, as we give five years to the olympiad, and eight days to the week, though the former consists only of four years, and the latter of seven days. (Rader; Scaliger; &c.) But others decide for the fiftieth year, ver. 10. (Philo; Josephus, [Antiquities] iii. 10.; St. Augustine, q. 92.; Salien; &c.) (Calmet) --- On the feast of expiation of the 49th year, they promulgated the following to be the year of jubilee. (Menochius) --- Usher places the first in the year of the world 2609, 49 years after the partition of the land by Josue in 2560: Salien dates 50 years from the entrance (ver. 2,) of the Hebrews into Chanaan, in the year of the world 2583, six years sooner; and places the first jubilee 2633, immediately after the sabbatic year, which fell in the 32nd year of Othoniel. He supposes that both were proclaimed at the same time, on the 1st of Tisri, Ros Hassana, "the head of the year;" though the heralds went about the country only on the 10th. The writers both of the Synagogue and of the Church generally adopt the 50th for the year of jubilee; and the pretended inconvenience of two years' rest is nugatory, since God promised a three years' crop, ver. 21. (Haydock)

Remission; that is, a general release and discharge from debts and bondage, and a reinstating of every man in his former possessions. (Challoner) --- Jubilee: Hebrew jubol means "liberty" (Josephus); "re-establishment" (Philo); (Calmet) --- "deliverance" (Abenezra). The Rabbins falsely assert, that a ram's horn was used on this occasion: but Buchart shews that it is solid and unfit for the purpose. (B. ii. 42.) They also maintain, that from the 1st of this sacred month, as it is called by Philo, till the 10th, the slaves spent their time in continual rejoicings in their master's house, and on the latter day they were set free. Cunæus (Rep., i. 6,) observes, that the jubilee was discontinued after the captivity, though the sabbatic year was still kept. (Calmet) --- Indeed the Jews were often very negligent in these respects, and God complained and punished them for it, chap. xxvii. 32.; &c. The avarice of the great ones chiefly caused these wise regulations to be despised, though, from time to time, God enforced their observance, that it might be clearly known from what family the Messias spring. After his birth they were abrogated, as no longer necessary. (Haydock) --- Something similar was instituted by Solon, and styled "the shaking off burdens," for the redemption both of men and good. (Laertius) (Menochius) --- The Locrians could not alienate their patrimony. (Aristotle, polit. ii. 7, and vi. 4.) The Rabbins deviate from the spirit of their lawgiver, when they assert, that persons might sell their inheritance for a greater number of years than 50, if they specified how many, &c. (Selden, Succes. iii. 24.) In the Christian dispensation, the jubilee denotes a time of indulgence, in consequence of the power left by Jesus Christ. (Matthew xvi. 19.; 2 Corinthians ii. 10.) The first was given by Boniface VIII in 1300; and others were granted every century, till Clement VI reduced the space to 50 years, 1542. Gregory XI would have them dispensed to the faithful every 33 years, and Paul XI every 25th, that more might partake of so great a benefit. This has been done since his time, and the Popes often grant them when the Church is in great danger, and also in the year when they are consecrated. (Calmet) --- They are designed to promote the fervour of piety, and the remission of punishment due to sin. (Haydock) --- Family. Slaves shall obtain their liberty. This law set a restraint upon the rich, that they might not get possession of too much land, or oppress the poor. Lycurgus, with the same view, established an equality of lands among the Spartans, and Solon acknowledged the propriety of the regulation, which he probably saw practised in Egypt. (Diodorus i.) (Calmet) --- The Agrarian laws at Rome, were often proposed; but they caused nothing but confusion and riot. (Haydock)

Eat them. No wine was to be made of the grapes, nor the corn heaped up, to the detriment of the poor. All is claimed by God, as his own property.

Grieve. Hebrew, "deceive not." St. Chrysostom observes, that to engage another to sell us any thing for what we know is beneath its value, is theft. (Grotius, Jur. ii. 12.) The Rabbins also decide that, if an Israelite be defrauded a sixth part, restitution must be made, ver. 17. (Selden, Jur. vi. 6.)

1 And the Lord spake unto Moses in Mount Sinai, saying, 2 Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord . 3 Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; 4 But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord : thou shalt neither sow thy field, nor prune thy vineyard. 5 That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. 6 And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, 7 And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat.

8 And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. 9 Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. 10 And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. 11 A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. 12 For it is the jubilee; it shall be holy unto you: ye shall eat the increase thereof out of the field. 13 In the year of this jubilee ye shall return every man unto his possession. 14 And if thou sell ought unto thy neighbour, or buyest ought of thy neighbour's hand, ye shall not oppress one another: 15 According to the number of years after the jubilee thou shalt buy of thy neighbour, and according unto the number of years of the fruits he shall sell unto thee: 16 According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price of it: for according to the number of the years of the fruits doth he sell unto thee. 17 Ye shall not therefore oppress one another; but thou shalt fear thy God: for I am the Lord your God. 18 Wherefore ye shall do my statutes, and keep my judgments, and do them; and ye shall dwell in the land in safety. 19 And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety. 20 And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: 21 Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. 22 And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store.

Here is, I. The general institution of the jubilee, v. 8 , &c.

1. When it was to be observed: after seven sabbaths of years ( v. 8 ), whether the forty-ninth or fiftieth is a great question among learned men: that it should be the seventh sabbatical year, that is, the forty-ninth (which by a very common form of speech is called the fiftieth), seems to me most probable, and is, I think, made pretty clear and the objections removed by that learned chronologer Calvisius; but this is not a place for arguing the question. Seven sabbaths of weeks were reckoned from the passover to the feast of pentecost (or fiftieth day, for so pentecost signifies), and so seven sabbaths of years from one jubilee to another, and the seventh is called the fiftieth; and all this honour is put upon the sevenths for the sake of God's resting the seventh day from the work of creation.

2. How it was to be proclaimed, with sound of trumpet in all parts of the country ( v. 5 ), both to give notice to all persons of it, and to express their joy and triumph in it; and the word jobel, or jubilee, is supposed to signify some particular sound of the trumpet distinguishable from any other; for the trumpet that gives an uncertain sound is of little service, 1 Cor. xiv. 8 . The trumpet was sounded in the close of the day of atonement; thence the jubilee commenced, and very fitly; when they had been humbling and afflicting their souls for sin, then they were made to hear this voice of joy and gladness, Ps. xi. 8 . When their peace was made with God, then liberty was proclaimed; for the removal of guilt is necessary to make way for the entrance of all true comfort, Rom. v. 1, 2 . In allusion to this solemn proclamation of the jubilee, it was foretold concerning our Lord Jesus that he should preach the acceptable year of the Lord, Isa. lxi. 2 . He sent his apostles to proclaim it with the trumpet of the everlasting gospel, which they were to preach to every creature. And it stands still foretold that at the last day the trumpet shall sound, which shall release the dead out of the bondage of the grave, and restore us to our possessions.

3. What was to be done in that year extraordinary; besides the common rest of the land, which was observed every sabbatical year ( v. 11, 12 ), and the release of personal debts ( Deut. xv. 2, 3 ), there was to be the legal restoration of every Israelite to all the property, and all the liberty, which had been alienated from him since the last jubilee; so that never was any people so secured in their liberty and property (those glories of a people) as Israel was. Effectual care was taken that while they kept close to God these should not only not be taken from them by the violence of others, but not thrown away by their own folly.

(1.) The property which every man had in his dividend of the land of Canaan could not be alienated any longer than till the year of jubilee, and then he or his should return to it, and have a title to it as undisputed, and the possession of it as undisturbed, as ever ( v. 10 , 13 ): " You shall return every man to his possession; so that if a man had sold or mortgaged his estate, or any part of it, it should then return to him or his heirs, free of all charge and encumbrance. Now this was no wrong to the purchaser, because the year of jubilee was fixed, and every man knew when it would come, and made his bargain accordingly. By our law indeed, if lands be granted to a man and his heirs, upon condition that he should never sell or alienate them, the grant is good, but the condition is void and repugnant: Iniquum est ingenuis hominibus (say the lawyers) non esse liberam rerum suarum alienationem—It is unjust to prevent free men from alienating their own possessions. Yet it is agreed in the books that if the king grant lands to a man in fee upon condition he shall not alienate, the condition is good. Now God would show his people Israel that their land was his, and they were his tenants; and therefore he ties them up that they shall not have power to sell, but only to make leases for any term of years, not going beyond the next jubilee. By this means it was provided, [1.] That their genealogies should be carefully preserved, which would be of use for clearing our Saviour's pedigree. [2.] That the distinction of tribes should be kept up; for, though a man might purchase lands in another tribe, yet he could not retain them longer than till the year of jubilee, and then they would revert of course. [3.] That none should grow exorbitantly rich, by laying house to house, and field to field ( Isa. v. 8 ), but should rather apply themselves to the cultivating of what they had than the enlarging of their possessions. The wisdom of the Roman commonwealth sometimes provided that no man should be master of above 500 acres. [4.] That no family should be sunk and ruined, and condemned to perpetual poverty. This particular care God took for the support of the honour of that people, and the preserving, not only of that good land to the nation in general, but of every man's share to his family in particular, for a perpetual inheritance, that it might the better typify that good part which shall never be taken away from those that have it.

(2.) The liberty which every man was born to, if it were sold or forfeited, should likewise return at the year of jubilee: You shall return every man to his family, v. 10 . Those that were sold into other families thereby became strangers to their own; but in this year of redemption they were to return. This was typical of our redemption by Christ from the slavery of sin and Satan, and our restoration to the glorious liberty of the children of God. Some compute that the very year in which Christ died was a year of jubilee, and the last that ever was kept. But, however that be, we are sure it is the Son that makes us free, and then we are free indeed.

II. A law upon this occasion against oppression in buying and selling of land; neither the buyer nor the seller must overreach, v. 14-17 . In short, the buyer must not give less, nor the seller take more, than the just value of the thing, considered as necessarily returning at the year of jubilee. It must be settled what the clear yearly value of the land was, and then how many years' purchase it was worth till the year of jubilee. But they must reckon only the years of the fruits ( v. 15 ), and therefore must discount for the sabbatical years. It is easy to observe that the nearer the jubilee was the less must the value of the land be. According to the fewness of the years thou shalt diminish the price. But we do not find it so easy practically to infer thence that the nearer the world comes to its period the less value we should put upon the things of it: because the time is short, and the fashion of the world passeth away, let those that buy be as though they possessed not. One would put little value on an old house, that is ready to drop down. All bargains ought to be made by this rule, You shall not oppress one another, nor take advantage of one another's ignorance or necessity, but thou shalt fear thy God. Note, The fear of God reigning in the heart would effectually restrain us from doing any wrong to our neighbour in word or deed; for, though man be not, God is the avenger of those that go beyond or defraud their brethren, 1 Thess. iv. 6 . Perhaps Nehemiah refers to this very law ( ch. v. 15 ), where he tells us that he did not oppress those he had under his power, because of the fear of God.

8-11. thou shalt number seven sabbaths of years-- This most extraordinary of all civil institutions, which received the name of "Jubilee" from a Hebrew word signifying a musical instrument, a horn or trumpet, began on the tenth day of the seventh month, or the great day of atonement, when, by order of the public authorities, the sound of trumpets proclaimed the beginning of the universal redemption. All prisoners and captives obtained their liberties, slaves were declared free, and debtors were absolved. The land, as on the sabbatic year, was neither sowed nor reaped, but allowed to enjoy with its inhabitants a sabbath of repose; and its natural produce was the common property of all. Moreover, every inheritance throughout the land of Judea was restored to its original owner.

12. ye shall eat the increase thereof out of the field, &c.-- All that the ground yielded spontaneously during that period might be eaten for their necessary subsistence, but no persons were at liberty to hoard or form a private stock in reserve.

13. ye shall return every man unto his possession, &c.-- Inheritances, from whatever cause, and how frequently soever they had been alienated, came back into the hands of the original proprietors. This law of entail, by which the right heir could never be excluded, was a provision of great wisdom for preserving families and tribes perfectly distinct, and their genealogies faithfully recorded, in order that all might have evidence to establish their right to the ancestral property. Hence the tribe and family of Christ were readily discovered at his birth.

17. Ye shall not oppress one another, but thou shalt fear thy God-- This, which is the same as Le 25:14 , related to the sale or purchase of possessions and the duty of paying an honest and equitable regard, on both sides, to the limited period during which the bargain could stand. The object of the legislator was, as far as possible, to maintain the original order of families, and an equality of condition among the people.

1. Your Love remembereth, that in two Psalms, which have been already treated of, we have stirred up our soul to bless the Lord, and with godly chant have said, "Bless thou, O my soul, the Lord." If therefore we have stirred up our soul in those Psalms to bless the Lord, in this Psalm is well said, "May God have pity on us, and bless us"

(ver. 1). Let our soul bless the Lord, and let God bless us. When God blesseth us, we grow, and when we bless the Lord, we grow, to us both are profitable. He is not increased by our blessing, nor is He lessened by our cursing. He that curseth the Lord, is himself lessened: he that blesseth the Lord, is himself increased. First, there is in us the blessing of the Lord, and the consequence is that we also bless the Lord. That is the rain, this the fruit. Therefore there is rendered as it were fruit to God the Husbandman, raining upon and tilling us. Let us chant these words with no barren devotion, with no empty voice, but with true heart. For most evidently God the Father hath been called a Husbandman. The Apostle saith, "God's husbandry ye are, God's building ye are." In things visible of this world, the vine is not a building, and a building is not a vineyard: but we are the vineyard of the Lord, because He tilleth us for fruit; the building of God we are, since He who tilleth us, dwelleth in us. And what saith the same Apostle? "I have planted, Apollos hath watered, but the increase God hath given. Therefore neither he that planteth is anything, nor he that watereth, but He that giveth the increase, even God." He it is therefore that giveth the increase. Are those perchance the husbandmen? For a husbandman he is called that planteth, that watereth: but the Apostle hath said, "I have planted, Apollos hath watered." Do we enquire whence himself hath done this? The Apostle maketh answer, "Yet not I, but the Grace of God with me." Therefore whithersoever thou turn thee, whether through Angels, thou wilt find God thy Husbandman; whether through Prophets, the Same is thy Husbandman; whether through Apostles, the very Same acknowledge to be thy Husbandman. What then of us? Perchance we are the labourers of that Husbandman, and this too with powers imparted by Himself, and by Grace granted by Himself....

2. "Lighten His countenance upon us." Thou wast perchance going to enquire, what is "bless us"? In many ways men would have themselves to be blessed of God: one would have himself to be blessed, so that he may have a house full of the necessary things of this life; another desireth himself to be blessed, so that he may obtain soundness of body without flaw; another would have himself to be blessed, if perchance he is sick, so that he may acquire soundness; another longing for sons, and perchance being sorrowful because none are born, would have himself to be blessed so that he may have posterity. And who could number the divers wishes of men desiring themselves to be blessed of the Lord God? But which of us would say, that it was no blessing of God, if either husbandry should bring him fruit, or if any man's house should abound in plenty of things temporal, or if the very bodily health be either so maintained that it be not lost, or, if lost, be regained?...

3. "Every soul that is blessed is simple," not cleaving to things earthly nor with glued wings grovelling, but beaming with the brightness of virtues, on the twin wings of twin love doth spring into the free air; and seeth how from her is withdrawn that whereon she was treading, not that whereon she was resting, and she saith securely, "The Lord hath given, the Lord hath taken away; as it hath pleased the Lord, so hath been done: be the name of the Lord blessed."...But let not perchance any weak man say, when shall I be of so great virtue, as was holy Job? The mightiness of the tree thou wonderest at, because but now thou hast been born: this great tree, whereat thou wonderest, under the branches and shade whereof thou coolest thyself, hath been a switch. But dost thou fear lest there be taken away from thee these things, when such thou shalt have become? Observe that they are taken away from evil men also. Why therefore dost thou delay conversion? That which thou fearest when good to lose, perchance if evil thou wilt lose still. If being good thou shalt have lost them, there is by thee the Comforter that hath taken them away: the coffer is emptied of gold; the heart is full of faith: without, poor thou art, but within, rich thou art: thy riches with thee thou carriest, which thou wouldest not lose, even if naked from shipwreck thou shouldest escape. Why doth not the loss, that perchance, if evil, thou wilt lose, find thee good; forasmuch as thou seest evil men also suffer loss? But with greater loss they are stricken: empty is the house, more empty the conscience is. Whatsoever evil man shall have lost these things, hath nothing to hold by without, hath nothing within whereon he may rest. He fleeth when he hath suffered loss from the place where before the eyes of men with the display of riches he used to vaunt himself; now in the eyes of men to vaunt himself he is not able: to himself within he returneth not, because he hath nothing. He hath not imitated the ant, he hath not gathered to himself grains, while it was summer. What have I meant by, while it was summer? While he had quietude of life, while he had this world's prosperity, when he had leisure, when happy he was being called by all men, his summer it was. He should have imitated the ant, he should have heard the Word of God, he should have gathered together grains, and he should have stored them within. There had come the trial of tribulation, there had come upon him a winter of numbness, tempest of fear, the cold of sorrow, whether it were loss, or any danger to his safety, or any bereavement of his family; or any dishonour and humiliation; it was winter; the ant falleth back upon that which in summer she hath gathered together; and within in her secret store, where no man seeth, she is recruited by her summer toils. When for herself she was gathering together these stores in summer, all men saw her: when on these she feedeth in winter, no one seeth. What is this? See the ant of God, he riseth day by day, he hasteneth to the Church of God, he prayeth, he heareth lection, he chanteth hymn, he digesteth that which he hath heard, with himself he thinketh thereon, he storeth within grains gathered from the threshing-floor. They that providently hear those very things which even now are being spoken of, do thus, and by all men are seen to go forth to the Church, go back from Church, to hear sermon, to hear lection, to choose a book, open and read it: all these things are seen, when they are done. That ant is treading his path, carrying and storing up in the sight of men seeing him. There cometh winter sometime, for to whom cometh it not? There chanceth loss, there chanceth bereavement: other men pity him perchance as being miserable, who know not what the ant hath within to eat, and they say, miserable he whom this hath befallen, or what spirits, dost thou think, hath he whom this hath befallen? how afflicted is he? He measureth by himself, hath compassion according to his own strength; and thus he is deceived: because the measure wherewith he measureth himself, he would apply to him whom he knoweth not....O sluggard, gather in summer while thou art able; winter will not suffer thee to gather, but to eat that which thou shalt have gathered. For how many men so suffer tribulation, that there is no opportunity either to read anything, or to hear anything, and they obtain no admittance, perchance, to those that would comfort them. The ant hath remained in her nest, let her see if she hath gathered anything in summer, whereby she may recruit herself in winter.

4. ...There is a double interpretation, both must be given: "lighten," he saith, "Thy face upon us," show to us Thy countenance. For God doth not ever light His countenance, as if ever it had been without light: but He lighteth it upon us, so that what was hidden from us, is opened to us, and that which was, but to us was hidden, is unveiled upon us, that is, is lightened. Or else surely it is, "Thy image lighten upon us:" so that he said this, in "lighten Thy countenance upon us:" Thou hast imprinted Thy countenance upon us; Thou hast made us after Thine image and Thy likeness, Thou hast made us Thy coin; but Thine image ought not in darkness to remain: send a ray of Thy wisdom, let it dispel our darkness, and let there shine in us Thy image; let us know ourselves to be Thine image, let us hear what hath been said in the Song of Songs, "If Thou shalt not have known Thyself, O Thou fair one among women." For there is said to the Church, "If Thou shalt not have known Thyself." What is this? If Thou shalt not have known Thyself to have been made after the image of God. O Soul of the Church, precious, redeemed with the blood of the Lamb immaculate, observe of how great value Thou art, think what hath been given for Thee. Let us say, therefore, and let us long that He "may lighten His face upon us." We wear His face: in like manner as the faces of emperors are spoken of, truly a kind of sacred face is that of God in His own image: but unrighteous men know not in themselves the image of God. In order that the countenance of God may be lightened upon them, they ought to say what? "Thou shalt light my candle, O Lord my God, Thou shalt light my darkness." I am in the darkness of sins, but by the ray of Thy wisdom dispelled be my darkness, may Thy countenance appear; and if perchance through me it appeareth somewhat deformed, by Thee be there reformed that which by Thee hath been formed.

5. "That we may know on earth Thy way"

(ver. 2). "On earth," here, in this life, "we may know Thy way." What is, "Thy way"? That which leadeth to Thee. May we acknowledge whither we are going, acknowledge where we are as we go; neither in darkness we can do. Afar Thou art from men sojourning, a way to us Thou hast presented, through which we must return to Thee. "Let us acknowledge on earth Thy way." What is His way wherein we have desired, "That we may know on earth Thy way"? We are going to enquire this ourselves, not of ourselves to learn it. We can learn of it from the Gospel: "I am the Way," the Lord saith: Christ hath said, "I am the Way." But dost thou fear lest thou stray? He hath added, "And the Truth." Who strayeth in the Truth? He strayeth that hath departed from the Truth. The Truth is Christ, the Way is Christ: walk therein. Dost thou fear lest thou die before thou attain unto Him? "I am the Life: I am," He saith, "the Way and the Truth and the Life." As if He were saying, "What fearest thou? Through Me thou walkest, to Me thou walkest, in Me thou restest." What therefore meaneth, "We may know on earth Thy Way," but "we may know on earth Thy Christ"? But let the Psalm itself reply: lest ye think that out of other Scriptures there must be adduced testimony, which perchance is here wanting: by repetition he hath shown what signified, "That we may know on earth Thy Way:" and as if thou wast inquiring, "In what earth, what way?" "In all nations Thy Salvation." In what earth, thou art inquiring? Hear: "In all nations." What way art thou seeking? Hear: "Thy Salvation." Is not perchance Christ his Salvation? And what is that which the old Symeon hath said, that old man, I say, in the Gospel, preserved full of years even unto the infancy of the Word? For that old man took in his hands the Infant Word of God. Would He that in the womb deigned to be, disdain to be in the hands of an old man? The Same was in the womb of the virgin, as was in the hands of the old man, a weak infant both within the bowels, and in the old man's hand, to give us strength, by whom were made all things; and if all things, even His very mother. He came humble, He came weak, but clothed with a weakness to be changed into strength, because "though He was crucified of weakness, yet He liveth of the virtue of God," the Apostle saith. He was then in the hands of an old man. And what saith that old man? Rejoicing that now he must be loosed from this world, seeing how in his own hand was held He by whom and in whom his Salvation was upheld; he saith what? "Now Thou lettest go," he saith, "O Lord, Thy servant in peace, for mine eyes have seen Thy Salvation." Therefore, "May God bless us, and have pity on us; may He lighten His countenance upon us, that we may know on earth Thy Way!" In what earth? "In all nations." What Way? "Thy Salvation."

6. What followeth because the Salvation of God is known in all nations? "Let the peoples confess to Thee, O God"

(ver. 4). If robbers after confession made do wail before man, let the faithful after confessing before God rejoice. If a man be judge, the torturer and his fear exact from a robber a confession: yea sometimes fear wringeth out confession, pain extorteth it: and he that waileth in tortures, but feareth to be killed if he confess, supporteth tortures as far as he is able: and if he shall have been overcome by pain, he giveth his voice for death. Nowise therefore is he joyful; nowise exulting: before he confesseth the claw teareth him; when he hath confessed, the executioner leadeth him along a condemned felon: wretched in every case. But "let the nations rejoice and exult." Whence? Through that same confession. Why? Because good He is to whom they confess: He exacteth confession, to the end that He may deliver the humble; He condemneth one not confessing, to the end that He may punish the proud. Therefore be thou sorrowful before thou confessest; after having confessed exult, now thou wilt be made whole. Thy conscience had gathered up evil humours, with boil it had swollen, it was torturing thee, it suffered thee not to rest: the Physician applieth the fomentations of words, and sometimes He lanceth it, He applieth the surgeon's knife by the chastisement of tribulation: do thou acknowledge the Physician's hand, confess thou, let every evil humour go forth and flow away in confession: now exult, now rejoice, that which remaineth will be easy to be made whole...."Let the nations rejoice and exult, for Thou judgest the peoples in equity." And that unrighteous men may not fear, he hath added, "and the nations on the earth Thou directest." Depraved were the nations and crooked were the nations, perverse were the nations; for the ill desert of their depravity, and crookedness and perverseness, the Judge's coming they feared: there cometh the hand of the same, it is stretched out mercifully to the peoples, they are guided in order that they may walk the straight way; why should they fear the Judge to come, that have first acknowledged Him for a Corrector? To His hand let them give up themselves, Himself guideth the nations on the earth. But guided nations are walking in the Truth, are exulting in Him, are doing good works; and if perchance there cometh in any water (for on sea they are sailing) through the very small holes, through the crevices into the hold, pumping it out by good works, lest by more and more coming it accumulate, and sink the ship, pumping it out daily, fasting, praying, doing almsdeeds, saying with pure heart, "Forgive us our debts, as also we forgive our debtors" --saying such words walk thou secure, and exult in the way, sing in the way. Do not fear the Judge: before thou wast a believer, thou didst find a Saviour. Thee ungodly He sought out that He might redeem, thee redeemed will He forsake so as to destroy? "And the nations on earth Thou directest."

8. He exulteth, rejoiceth, exhorteth, he repeateth those same verses in exhortation. "The earth hath given her fruit"

(ver. 6). What fruit? "Let all peoples confess to Thee." Earth it was, of thorns it was full; there came the hand of One rooting them up, there came a calling by His majesty and mercy, the earth began to confess; now the earth giveth her fruit. Would she give her fruit unless first she were rained on? Would she give her fruit, unless first the mercy of God had come from above? Let them read to me, thou sayest, how the earth being rained upon gave her fruit. Hear of the Lord raining upon her: "Repent, for the kingdom of heaven is at hand." He raineth, and that same rain is thunder; it terrifieth: fear thou Him thundering, and receive Him raining. Behold, after that voice of a thundering and raining God, after that voice let us see something out of the Gospel itself. Behold that harlot of ill fame in the city burst into a strange house into which she had not been invited by the host, but by One invited she had been called; called not with tongue, but by Grace. The sick woman knew that she had there a place, where she was aware that her Physician was sitting at meat. She has gone in, that was a sinner; she dareth not draw near save to the feet: she weepeth at His feet, she washeth with tears, she wipeth with hair, she anointeth with ointment. Why wonderest thou? The earth hath given her fruit. This thing, I say, came to pass by the Lord raining there through His own mouth; there came to pass the things whereof we read in the Gospel; and by His raining through His clouds, by the sending of the Apostles and by their preaching the truth, the earth more abundantly hath given her fruit, and that crop now hath filled the round world.

9. The fruit of the earth was first in Jerusalem. For from thence began the Church: there came there the Holy Spirit, and filled full the holy men gathered together in one place; miracles were done, with the tongues of all men they spake. They were filled full of the Spirit of God, the people were converted that were in that place, fearing and receiving the divine shower, by confession they brought forth so much fruit, that all their goods they brought together into a common stock, making distribution to the poor, in order that no one might call anything his own, but all things might be to them in common, and they might have one soul and one heart unto God. For there had been forgiven them the blood which they had shed, it had been forgiven them by the Lord pardoning, in order that now they might even learn to drink that which they had shed. Great in that place is the fruit: the earth hath given her fruit, both great fruit, and most excellent fruit. Ought by any means that earth alone to give her fruit? "May there bless us God, our God, may there bless us God"

(ver. 7). Still may He bless us: for blessing in multiplication is wont most chiefly and properly to be perceived. Let us prove this in Genesis; see the works of God: God made light, and God made a division between light and darkness: the light He called day, and the darkness He called night. It is not said, He blessed the light. For the same light returneth and changeth by days and nights. He calleth the sky the firmament between waters and waters: it is not said, He blessed the sky: He severed the sea from the dry land, and named both, the dry land earth, and the gathering together of the waters sea: neither here is it said, God blessed....

10. How should we will that to us He come? By living well, by doing well. Let not things past please us; things present not hold us; let us not "close the ear" as it were with tail, let us not press down the ear on the ground; lest by things past we be kept back from hearing, lest by things present we be entangled and prevented from meditating on things future; let us reach forth unto those things which are before, let us forget things past. And that for which now we toil, for which now we groan, for which now we sigh, of which now we speak, which in part, however small soever, we perceive, and to receive are not able, we shall receive, we shall thoroughly enjoy in the resurrection of the just. Our youth shall be renewed as an eagle's, if only our old man we break against the Rock of Christ. Whether those things be true, brethren, which are said of the serpent, or those which are said of the eagle, or whether it be rather a tale of men than truth, truth is nevertheless in the Scriptures, and not without reason the Scriptures have spoken of this: let us do whatever it signifieth, and not toil to discover how far that is true. Be thou such an one, as that thy youth may be able to be renewed as an eagle's. And know thou that it cannot be renewed, except thine old man on the Rock shall have been broken off: that is, except by the aid of the Rock, except by the aid of Christ, thou wilt not be able to be renewed. Do not thou because of the pleasantness of the past life be deaf to the word of God: do not by things present be so held and entangled, as to say, I have no leisure to read, I have no leisure to hear. This is to press down the ear upon the ground. Do thou therefore not be such an one: but be such an one as on the other side thou findest, that is, so that thou forget things past, unto things before reach thyself out, in order that thine old man on the Rock thou mayest break off. And if any comparisons shall have been made for thee, if thou hast found them in the Scriptures, believe: if thou shalt not have found them spoken of except by report, do not very much believe them. The thing itself perchance is so, perchance is not so. Do thou profit by it, let that comparison avail for thy salvation. Thou art unwilling to profit by this comparison, by some other profit, it mattereth not provided thou do it: and, being secure, wait for the Kingdom of God, lest thy prayer quarrel with thee. For, O Christian man, when thou sayest, Thy Kingdom come, how sayest thou, "Thy kingdom come"? Examine thy heart: see, behold, "Thy kingdom come:" He crieth out to thee, "I come:" dost thou not fear? Often we have told Your Love: both to preach the truth is nothing, if heart from tongue dissent: and to hear the truth is nothing, if fruit follow not hearing. From this place exalted as it were we are speaking to you: but how much we are beneath your feet in fear, God knoweth, who is gracious to the humble; for the voices of men praising do not give us so much pleasure as the devotion of men confessing, and the deeds of men now righteous. And how we have no pleasure but in your advances, but by those praises how much we are endangered, He knoweth, whom we pray to deliver us from all dangers, and to deign to know and crown us together with you, saved from every trial, in His Kingdom.

Upon us, to grant our requests; or may the Messias come, Hebrews i. 3. --- And may, &c., is in the Arabic, and in most copies of the Septuagint and Vulgate, though it is omitted in Hebrew, &c., "and we shall live." (Ethiopic) (Calmet) --- Perhaps it may be given to express the sense of Selah, which seems to have been a term of approbation. It does not alter the sense. (Berthier) --- God first forgives sins, and then bestows his manifold graces. (Worthington) --- This was the form of solemn blessing, Numbers vi. 17. (Du Hamel)

Way. The true religion. (Menochius) --- Salvation. Christ, who is the only way to be saved, John xiv. 6., and Matthew i. 21. (Calmet) --- This way is new, leading to new heavens, &c., Hebrews x. 20., and 2 Peter iii. 13. (Berthier)

Earth. Thou art the Father and ruler of thy people. Let all submit to the sweet yoke of Christ, Zacharias viii. 21.

Fruit, after rain; or, in a spiritual sense, Jesus Christ, the root, or bud of Jesse, (Isaias iv. 2.; Calmet) born in Judea, (Berthier) of the holy Virgin. (St. Jerome) --- God. The triple repetition of God's name, insinuates the blessed Trinity, (Haydock; Fathers) and the prophet's earnestness. (Calmet) --- The faith of the Trinity is to be preached throughout the world, (Haydock) for the salvation of nations. (Worthington)

Fear him. With holy fear and obedience. (Menochius) --- The blessings which God bestows upon his servants, and their piety, will induce many to embrace the truth. (Haydock)

1 God be merciful unto us, and bless us; and cause his face to shine upon us; Selah. 2 That thy way may be known upon earth, thy saving health among all nations. 3 Let the people praise thee, O God; let all the people praise thee. 4 O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah. 5 Let the people praise thee, O God; let all the people praise thee. 6 Then shall the earth yield her increase; and God, even our own God, shall bless us. 7 God shall bless us; and all the ends of the earth shall fear him.

The composition of this psalm is such as denotes the penman's affections to have been very warm and lively, by which spirit of devotion he was elevated to receive the spirit of prophecy concerning the enlargement of God's kingdom.

I. He begins with a prayer for the welfare and prosperity of the church then in being, in the happiness of which he should share, and think himself happy, v. 1 . Our Saviour, in teaching us to say, Our Father, has intimated that we ought to pray with and for others; so the psalmist here prays not, God be merciful to me, and bless me, but to us, and bless us; for we must make supplication for all saints, and be willing and glad to take our lot with them. We are here taught, 1. That all our happiness comes from God's mercy and takes rise in that; and therefore the first thing prayed for is, God be merciful to us, to us sinners, and pardon our sins ( Luke xviii. 13 ), to us miserable sinners, and help us out of our miseries. 2. That it is conveyed by God's blessing, and secured in that: God bless us; that is, give us an interest in his promises, and confer upon us all the good contained in them. God's speaking well to us amounts to his doing well for us. God bless us is a comprehensive prayer; it is a pity such excellent words should ever be used slightly and carelessly, and as a byword. 3. That it is completed in the light of his countenance: God cause his face to shine upon us; that is, God by his grace qualify us for his favour and then give us the tokens of his favour. We need desire no more to make us happy than to have God's face shine upon us, to have God love us, and let us know that he loves us: To shine with us (so the margin reads it); with us doing our endeavour, and let it crown that endeavour with success. If we by faith walk with God, we may hope that his face will shine with us.

II. He passes from this to a prayer for the conversion of the Gentiles ( v. 2 ): That thy way may be known upon earth. "Lord, I pray not only that thou wilt be merciful to us and bless us, but that thou wilt be merciful to all mankind, that thy way may be known upon earth. " Thus public-spirited must we be in our prayers. Father in heaven, hallowed be thy name, thy kingdom come. We shall have never the less of God's mercy, and blessing, and favour, for others coming in to share with us. Or it may be taken thus: " God be merciful to us Jews, and bless us, that thereby thy way may be known upon earth, that by the peculiar distinguishing tokens of thy favour to us others may be allured to come and join themselves to us, saying, We will go with you, for we have heard that God is with you, " Zech. viii. 23 .

1. These verses, which point at the conversion of the Gentiles, may be taken, (1.) As a prayer; and so it speaks the desire of the Old-Testament saints; so far were they from wishing to monopolize the privileges of the church that they desired nothing more than the throwing down of the enclosure and the laying open of the advantages. See then how the spirit of the Jews, in the days of Christ and his apostles, differed from the spirit of their fathers. The Israelites indeed that were of old desired that God's name might be known among the Gentiles; those counterfeit Jews were enraged at the preaching of the gospel to the Gentiles; nothing in Christianity exasperated them so much as that did. (2.) As a prophecy that it shall be as he here prays. Many scripture-prophecies and promises are wrapped up in prayers, to intimate that the answer of the church's prayer is as sure as the performance of God's promises.

2. Three things are here prayed for, with reference to the Gentiles:—

(1.) That divine revelation might be sent among them, v. 2 . Two things he desires might be know upon earth, even among all nations, and not to the nation of the Jews only:—[1.] God's way, the rule of duty: "Let them all know, as well as we do, what is good and what the Lord our God requires of them; let them be blessed and honoured with the same righteous statutes and judgments which are so much the praise of our nation and the envy of all its neighbours," Deut. iv. 8 . [2.] His saving health, or his salvation. The former is wrapped up in his law, this in his gospel. If God make known his way to us, and we walk in it, he will show us his saving health, Ps. l. 23 . Those that have themselves experimentally known the pleasantness of God's ways, and the comforts of his salvation, cannot but desire and pray that they may be known to others, even among all nations. All upon earth are bound to walk in God's way, all need his salvation, and there is in it enough for all; and therefore we should pray that both the one and the other may be made known to all.

(2.) That divine worship may be set up among them, as it will be where divine revelation is received and embraced ( v. 3 ): " Let the people praise thee, O God! let them have matter for praise, let them have hearts for praise; yea, let not only some, but all the people, praise thee, " all nations in their national capacity, some of all nations. It is again repeated ( v. 5 ) as that which the psalmist's heart was very much upon. Those that delight in praising God themselves cannot but desire that others also may be brought to praise him, that he may have the honour of it and they may have the benefit of it. It is a prayer, [1.] That the gospel might be preached to them, and then they would have cause enough to praise God, as for the day-spring after a long and dark night. Ortus est sol—The sun has risen. Acts viii. 8 . [2.] That they might be converted and brought into the church, and then they would have a disposition to praise God, the living and true God, and not the dumb and dunghill deities they had worshipped, Dan. v. 4 . Then their hard thoughts of God would be silenced, and they would see him, in the gospel glass, to be love itself, and the proper object of praise. [3.] That they might be incorporated into solemn assemblies, and might praise God in a body, that they might all together praise him with one mind and one mouth. Thus a face of religion appears upon a land when God is publicly owned and the ordinances of religious worship are duly celebrated in religious assemblies.

(3.) That the divine government may be acknowledged and cheerfully submitted to ( v. 4 ): O let the nations be glad, and sing for joy! Holy joy, joy in God and in his name, is the heart and soul of thankful praise. That all the people may praise thee, let the nations be glad. Those that rejoice in the Lord always will in every thing give thanks. The joy he wishes to the nations is holy joy; for it is joy in God's dominion, joy that God has taken to himself his great power and has reigned, which the unconverted nations are angry at, Rev. xi. 17, 18 . Let them be glad, [1.] That the kingdom is the Lord's ( Ps. xxii. 28 ), that he, as an absolute sovereign, shall govern the nations upon earth, that by the kingdom of his providence he shall overrule the affairs of kingdoms according to the counsel of his will, though they neither know him nor own him, and that in due time he shall disciple all nations by the preaching of his gospel ( Matt. xxviii. 19 ) and set up the kingdom of his grace among them upon the ruin of the devil's kingdom—that he shall make them a willing people in the day of his power, and even the kingdoms of this world shall become the kingdoms of the Lord and of his Christ. [2.] That every man's judgment proceeds from the Lord. "Let them be glad that thou shalt judge the people righteously, that thou shalt give a law and gospel which shall be a righteous rule of judgment, and shalt pass an unerring sentence, according to that rule, upon all the children of men, against which there will lie no exception." Let us all be glad that we are not to be one another's judges, but that he that judges us is the Lord, whose judgment we are sure is according to truth.

III. He concludes with a joyful prospect of all good when God shall do this, when the nations shall be converted and brought to praise God.

1. The lower world shall smile upon them, and they shall have the fruits of that ( v. 6 ): Then shall the earth yield her increase. Not but that God gave rain from heaven and fruitful seasons to the nations when they sat in darkness ( Acts xiv. 17 ); but when they were converted the earth yielded its increase to God; the meat and the drink then became a meat-offering and a drink-offering to the Lord our God ( Joel ii. 14 ); and then it was fruitful to some good purpose. Then it yielded its increase more than before to the comfort of men, who through Christ acquired a covenant-title to the fruits of it and had a sanctified use of it. Note, The success of the gospel sometimes brings outward mercies along with it; righteousness exalts a nation. See Isa. iv. 2 ; lxii. 9 .

2. The upper world shall smile upon them, and they shall have the favours of that, which is much better: God, even our own God, shall bless us, v. 6 . And again ( v. 7 ), God shall bless us. Note, (1.) There are a people in the world that can, upon good grounds, call God their God. (2.) Believers have reason to glory in their relation to God and the interest they have in him. It is here spoken with an air of triumph. God, even our own God. (3.) Those who through grace call God their own may with a humble confidence expect a blessing from him. If he be our God, he will bless us with special blessings. (4.) The blessing of God, as ours in covenant, is that which sweetens all our creature-comforts to us, and makes them comforts indeed; then we receive the increase of the earth as a mercy indeed when with it God, even our own God, gives us his blessing.

3. All the world shall hereby be brought to do like them: The ends of the earth shall fear him, that is, worship him, which is to be done with a godly fear. The blessings God bestows upon us call upon us not only to love him, but to fear him, to keep up high thoughts of him and to be afraid of offending him. When the gospel begins to spread it shall get ground more and more, till it reach to the ends of the earth. The leaven hidden in the meal shall diffuse itself, till the whole be leavened. And the many blessings which those will own themselves to have received that are brought into the church invite others to join themselves to them. It is good to cast in our lot with those that are the blessed of the Lord.

2. thy way-- of gracious dealing ( Is 55:8 ), as explained by--

saving health-- or literally, "salvation."

3-5. Thanks will be rendered for the blessings of His wise and holy government (compare Is 2:3 , 4 ; 11:4 ).

6-7. The blessings of a fruitful harvest are mentioned as types of greater and spiritual blessings, under which all nations shall fear and love God.

l. At that time Herod the tetrarch heard of the fame of Jesus.2. And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.3. For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife.4. For John said unto him, "It is not lawful for thee to have her."5. And when he would have put him to death, he feared the multitude, because they counted him as a prophet.

The Evangelist had above shewn the Pharisees speaking falsely against Christ’s miracles, and just now His fellow-citizens wondering, yet despising Him; he now relates what opinion Herod had formed concerning Christ on hearing of His miracles, and says, "At that time Herod the tetrarch heard the fame of Jesus."

It is not without reason that the Evangelist here specifies the time, but that you may understand the pride and carelessness of the tyrant; inasmuch as he had not at the first made himself acquainted with the things concerning Christ, but now only after long time. Thus they, who in authority are fenced about with much pomp, learn these things slowly, because they do not much regard them.

Matthew says, "At that time," not, On that day, or, In that same hour; for Mark relates the same circumstances, but not in the same order. He places this after the mission of the disciples to preach, though not implying that it necessarily follows there; any more than Luke, who follows the same order as Mark.

Observe how great a thing is virtue; Herod fears John even after he is dead, and philosophizes concerning the resurrection; as it followers; "And he saith to his servants, This is John the baptist, he is risen from the dead, and therefore mighty works are wrought in him."

From this place we may learn how great the jealousy of the Jews was; that John could have risen from the dead, Herod, an alien-born, here declares, without any witness that he had risen: concerning Christ, whom the Prophets had foretold, the Jews preferred to believe, that He had not risen, but had been carried away by stealth. This intimates that the Gentile heart is more disposed to belief than that of the Jews.

One of the Ecclesiastical interpreters asks what caused Herod to think that John was risen from the dead; as though we had to account for the errors of an alien, or as though the heresy of metempsychosis was at all supported by this place -- a heresy which teaches that souls pass through various bodies after a long period of years -- for the Lord was thirty years old when John was beheaded.

All men have well thought concerning the power of the resurrection, that the saints shall have greater power after they have risen from the dead, than they had while they were yet weighed down with the infirmity of the flesh; wherefore Herod says, "Therefore mighty works are wrought in him."

Luke’s words are, "John have I beheaded: who is he of whom I hear such things? [ Luke 9:9 ] As Luke has thus represented Herod as in doubt, we must understand rather that he was afterwards convinced of that which was commonly said -- or we must take what he here says to his servants as expressing a doubt -- for they admit of either of these acceptations.

Perhaps some one may ask how it can be here said, "At that time Herod heard," seeing that we have long before read that Herod was dead, and that on that the Lord returned out of Egypt. This question is answered, if we remember that there were two Herods. On the death of the first Herod, his son Archelaus succeeded him, and after ten years was sent into exile to Vienne in Gaul. Then Caesar Augustus gave command that the kingdom should be divided into tetrarchies, and gave three parts to the sons of Herod. This Herod then who beheaded John is the son of that greater Herod under whom the Lord was born; and this is confirmed by the Evangelist adding "the tetrarch."

Having mentioned this supposition of John’s resurrection, because he had never yet spoken of his death, he now returns, and narrates how it came to pass.

And this relation is not set before us as a principal matter, because the Evangelist’s only object was to tell us concerning Christ, and nothing beyond, unless so far as it furthered this object. He says then, "For Herod had seized John, and bound him."

Luke does not give this in the same order, but where he is speaking of the Lord’s baptism, so that he took beforehand an event which happened long afterwards. For after that saying of John’s concerning the Lord, that His fan is in His hand, he straightway adds this, which, as we may gather from John’s Gospel, did not follow immediately. For he relates that after Jesus was baptized, He went into Galilee, and thence returned into Judaea, and baptized there near to the Jordan before John was cast into prison.

But neither Matthew nor Mark have placed John’s imprisonment in that order in which it appears from their own writings that it took place; for they also say that when John was delivered up, the Lord went into Galilee, and after many things there done, then by occasion of the fame of Christ reaching Herod they relate what took place in the imprisonment and beheading of John.

The cause for which he had been cast into prison he shews when he says, "On account of Herodias his brother’s wife. For John had said unto him, It is not lawful for thee to have her."

The old history tells us that Philip the son of Herod the greater, the brother of this Herod, had taken to wife Herodias daughter of Aretas, king of the Arabs; and that he, the father-in-law, having afterwards cause of quarrel with his son-in-law, took away his daughter, and to grieve her husband gave her in marriage to his enemy Herod.

John the Baptist therefore, who came in the spirit and power of Elias, with the same authority that he had exerted over Ahab and Jezebel, rebuked Herod and Herodias, because that they had entered into unlawful wedlock; it being unlawful while the own brother yet lives to take his wife.

He preferred to endanger himself with the King, than to be forgetful of the commandments of God in commending himself to him.

Yet he speaks not to the woman but to the husband, as he was the chief person.

And perhaps he observed the Jewish Law, according to which John forbade him this adultery. "And desiring to kill him, he feared the people."

He feared a disturbance among the people for John’s sake, for he knew that multitudes had been baptized by him in Jordan; but he was overcome by love of his wife, which had already made him neglect the commands of God.

The fear of God amends us, the fear of man torments us, but alters not our will; it rather renders us more impatient to sin as it has held us back for a time from our indulgence.

But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.7. Whereupon he promised with an oath to give her whatsoever she would ask.8. And she, being before instructed of her mother, said, "Give me here John Baptist’s head in a charger."9. And the king was sorry: nevertheless for the oath’s sake, and them which sat with him at meat, he commanded it to be given her.10. And he sent, and beheaded John in the prison.11. And his head was brought in a charger, and given to the damsel: and she brought it to her mother.12. And his disciples came, and took up the body, and buried it, and went and told Jesus.

The Evangelist having related John’s imprisonment, proceeds to his putting to death, saying, "But on Herod’s birthday, the daughter of Herodias danced in the midst.

We find no others keeping their birthday besides Herod and Pharaoh, that they who were alike in their wickedness might be alike in their festivities.

It should be known that it is customary not for rich only but for poor mothers also, to educate their daughters so chastely, that they are scarce so much as seen by strangers. But this unchaste woman had so brought up her daughter after the same manner, that she had taught her not chastity but dancing. Nor is Herod to be less blamed who forgot that his was a royal palace, but this woman made it a theatre; "And it pleased Herod, so that he swore with an oath that he would give her whatsoever she should ask of him."

I do not excuse Herod that he committed this murder against his will by reason of his oath, for perhaps he took the oath for the very purpose of bringing about the murder. But if he says that he did it for his oath’s sake, had she asked the death of her mother, or her father, would he have granted it or not? What then he would have refused in his own person, he ought to have rejected in that of the Prophet.

In evil promises then break faith. That promise is impious which must be kept by crime; that oath is not to be observed by which we have unwittingly pledged ourselves to evil.

It follows, "And she being before instructed of her mother said, Give me here John Baptist’s head in a charger."

For Herodias, fearing that Herod might some time recover his senses, and be reconciled to his brother, and dissolve their unlawful union by a divorce, instructs her daughter to ask at once at the banquet the head of John, a reward of blood worthy of the deed of the dancing.

Here is a twofold accusation against the damsel, that she danced, and that she chose to ask an execution as her reward. Observe how Herod is at once cruel and yielding; he obliges himself by an oath, and leaves her free to choose her request. Yet when he knew what evil was resulting from her request, he was grieved, "And the king was sorry," for virtue gains praise and admiration even among the bad.

Otherwise; It is the manner of Scripture to speak of events as they were commonly viewed at the time by all. So Joseph is called by Mary herself the father of Jesus; so here Herod is said to be "sorry," because the guests believed that he was so.

This dissembler of his own inclinations, this contriver of a murder displayed sorrow in his face, when he had joy in his mind. "For his oath’s sake, and them which sat with him at meat, he commanded it to be given."

He excuses his crime by his oath, that his wickedness might be done under a pretence of piety. That he adds, "and them that sat at meat with him," he would have them all sharers in his crime, that a bloody dish might be brought in, in a luxurious feast.

If he was afraid to have so many witnesses of his perjury, how much more ought he to have feared so many witnesses of a murder?

Here is a less sin done for the sake of another greater; he would not extinguish his lustful desires, and therefore he betakes him to luxurious living; he would not put any restraint on his luxury, and thus he passes to the guilt of murder; for, "He sent and beheaded John in prison, and his head was brought in a charger."

We read in Roman history, that Flaminius, a Roman general, sitting at supper with his mistress, on her saying that she had never seen a man beheaded, gave permission that a man under sentence for a capital crime should be brought in and beheaded during the entertainment. For this he was expelled the senate by the censors, because he had mingled feasting with blood, and had employed death, though of a criminal, for the amusement of another, causing murder and enjoyment to be joined together.

How much more wicked Herod, and Herodias, and the damsel who danced; she asked as her bloody reward the head of a Prophet, that she might have in her power the tongue that reproved the unlawful nuptials.

But not without most deep wonder do I consider, that he who in his mother’s womb was filled with the spirit of prophecy, than whom there arose not a greater among them that are born of women, is cast into prison by wicked men, and is beheaded because of the dancing of a girl, and that a man of such severe life dies for the sport of shameful men.

Are we to think that there was any thing in his life which this so shameful death should wipe away? God thus oppresses His people in the least things, because He sees how He may reward them in the highest things. And hence may be gathered what they will suffer whom He casts away, if He thus tortures those He loves.

And John is not sought out to suffer concerning the confession of Christ, but for the truth of righteousness. But because Christ is truth, he goes to death for Christ in going for truth.

It follows, "And his disciples came, and took up his body, and buried it."

By which we may understand both the disciples of John himself, and of the Saviour.

Josephus relates, that John was sent bound to the castle of Mecheron, and there beheaded; but ecclesiastical history relates that he was buried in Sebastia, a town of Palestine, which was formerly called Samaria.

Observe how John’s disciples are henceforth more attached to Jesus; they it is who told Him what was done concerning John; "And they came and told Jesus." For leaving all they take refuge with Him, and so by degrees after their calamity, and the answer given by Christ, they are set right.

Mystically, John represents the Law; for the Law preached Christ, and John came of the Law, preaching Christ out of the Law. Herod is the Prince of the people, and the Prince of the people bears the name and the cause of the whole body put under him. John then warned Herod that he should not take to him his brother’s wife. For there are and there were two people, of the circumcision, and of the Gentiles; and these are brethren, children of the same parent of the human race, but the Law warned Israel that, he should not take to him the works of the Gentiles and unbelief which was united to them as by the bond of conjugal love.

On the birthday, that is amidst the enjoyments of the things of the body, the daughter of Herodias danced; for pleasure, as it were springing from unbelief, was carried in its alluring course throughout the whole of Israel, and the nation bound itself thereto as by an oath, for sin and worldly pleasures the Israelites sold the gifts of eternal life.

She (Pleasure), at the suggestion of her mother Unbelief, begged that there should be given her the head of John, that is, the glory of the Law; but the people knowing the good that was in the Law, yielded these terms to pleasure, not without sorrow for its own danger, conscious that it ought not to have given up so great glory of its teachers.

But forced by its sins, as by the force of an oath, as well as overcome by the fear, and corrupted by the example of the neighbouring princes, it sorrowfully yields to the blandishments of pleasure. So among the other gratifications of a debauched people the head of John is brought in a dish, that is by the loss of the Law, the pleasures of the body, and worldly luxury is increased. It is carried by the damsel to her mother; thus depraved Israel offered up the glory of the Law to pleasure and unbelief. The times of the Law being expired, and buried with John, his disciples declare what is done to the Lord, coming, that is, to the Gospels from the Law.

Otherwise; Even at this day we see that in the head of the Prophet John the Jews have lost Christ, who is the head of the Prophets.

And the Prophet has lost among them both tongue and voice.

Tetrarch. This word, derived from the Greek, signifies one that rules over the fourth part of a kingdom: as Herod then ruled over Galilee, which was but the fourth part of the kingdom of his father. (Challoner) --- St. John had been now imprisoned in the castle of Machærus about a year, at the instigation of Herodias. It is very probable that before this he would have fallen a sacrifice to her vindictive temper, had it not been for the great personal respect in which (on account of the singular holiness of his life) he was held, not only by the people, but by Herod himself. --- Josephus, in his Antiquities of the Jews, gives the following account: This Herod, who was also called Antipas, was the son of Herod the great, by his sixth wife, Cleopatra, of Jerusalem. A general opinion obtained among the Jews, that Herod's discomfiture by the Parthians, was the effect of divine vengeance upon himself and his army, for the blood of John, surnamed the Baptist. He was a man of immaculate character, whose object was to exhort the Jews to the practice of virtue and piety, point out the necessity of repentance, and hold forth by baptism the import of regeneration to a new life, which he made to consist, not in abstaining from a particular sin, but in an habitual purity of both mind and body. Such was the influence of this great and good man, as appeared from the multitude of his disciples, and the veneration of his life and doctrines, that Herod was apprehensive of a revolt. He therefore sent him bound to prison, where by the malice of Herodias, his brother's wife, he was afterwards put to death, which inhuman act was shortly followed by the marked vengeance of heaven on its execrable author, as the Jews were firmly convinced. (Book xviii, chap. vii.) --- For Herod going to Rome, at the instigation of Herodias, expecting to be made king, was severely reproved by the emperor Caius, (Caligula) who transferred his tetrarchy to Agrippa, in consequence of which, Herod retired with his wife to Spain, and died in exile. (Wars of the Jews. Book ii, chap. viii.) In the 18th book, and 9th chapter, Josephus says, the place of his exile was Lyons, in Gaul; that his goods were also confiscated, and that both himself and Herodias died in great misery.

Risen from the dead. St. Jerome thinks these words are spoken by Herod ironically; but they are generally supposed to be his real sentiments, the dictates of a guilty conscience. For he respected John, as appears from ver. 9, and was afraid he was returned to avenge his unjust murder. (Jansenius) --- Mighty works shew forth themselves in him,[1] or work in him. (Witham)

Operantur in eo, Greek: energousin en anto; which shews that operantur is taken actively, not passively, as in some places.

Because of Herodias, his brother's wife. In the common Greek copies we read, his brother Philip's wife, as it is in the Latin in St. Mark, vi. 17. (Witham) --- He is a different person from Philip the tetrarch, mentioned in St. Luke. iii. 1. (Bible de Vence)

He feared the people. The fear of God corrects us, the fear of man restrains us, but removeth not the desire of evil. Hence it renders such as have been restrained by it for a time, more eager afterwards to indulge their evil propensities. (Glossa.)

He promised. Wicked promises and wicked oaths are not binding. That promise is wicked, in which the thing promised is wicked, and that oath in not binding, by which impiety is promoted. (St. Isidore)

Yet because of his oath, which could not bind him, being unjust. (Witham) --- See the preposterous religion of this wicked prince. He feels no remorse for his impious conduct to his brother and his own wife; murder, adultery, and incest do not appal him; and yet he is terrified with the thought of violating a vain and wicked oath on no occasion and in no circumstances obligatory. Herod did wrong in taking such a rash oath, but he did worse in fulfilling it. (Jansenius) ---David swore to Nabal. He swore rashly; but with greater piety, he refused to keep his oath. Perhaps it is because Catholics inculcate this principle, that they have been accused by their adversaries of teaching that faith is not to be kept, and also the doctrine of expediency. (Haydock)

His head was brought. How wonderful are the ways of the Almighty towards his servants! He permits them in this life to be afflicted, and to be given up to the will of the impious, because he knows this is good for them, and beneficial to their eternal salvation. We behold here St. John, the precursor of the Messias, who is declared by our Saviour to be the most distinguished personage ever born of woman, cast into prison, and, after a year's confinement, slain at the request of an impious vile adulteress. How can any one be heard to complain of the small trials to which he may be exposed for the faith of Christ, when he beholds so eminent a servant of God suffering so much in the same cause. (Denis the Carthusian)

CHAPTER 14

The first eleven verses of this chapter relate to the decollation of John the Baptist, of which I have spoken at length on the sixth chapter of S. Mark.

His Body: Syriac, sclado, i.e., a trunk without a head; because, as Nicephorus says (l. 1, c. 19), "Herodias was afraid of John's reproof even after his head was cut off, and feared its being united to the rest of his body; therefore she took it away with her, and buried it without witnesses in a remote part of the kingdom. Bede and Ruffinus assert the same thing. Observe in this the terrors of a guilty conscience. Herodias was afraid that if the head of John were re-united to his body, he would rise again, and again denounce her incestuous marriage with Herod. Thus, Herod thought John had risen again in Christ. Thus, the Baptist's head, even when it was cut off, was a source of terror to Herodias.

Came and told Jesus: for John, before his death, had commanded his disciples that, when he was dead, they should transfer themselves to Jesus, as indeed some of them had done whilst he was yet alive.

When Jesus heard, &c. Herod, in the meanwhile, had been occupied with a war against Aretas, king of Arabia, and had not attended to the words and deeds of Jesus. But now that the fame of His many miracles was constantly increasing, he began to turn his attention to them, as Matthew relates in the beginning of this chapter; and was led to suspect that Jesus was John who had risen from the dead. This was why Jesus retired into the desert; 1, and primarily, that He may avoid Herod's fury, who (as he had beheaded John) would seek to behead him again, in the person of Jesus, especially since it might easily occur to him, or be suggested to him by the Pharisees, that this was the Messiah, the King promised to the Jews, and expected for so many ages. Wherefore, fearing to be deprived of his kingdom, he would have cut Him off, as his father sought to destroy Christ when he cut off the infants at Bethlehem. 2. He retired in order that He might refresh, by a season of quiet, His Apostles, who were now returning from their preaching, and were wearied with their many labours.

In a ship: that by it He might go across the Sea of Galilee, or Tiberias, as appears from Joh_6:1. For this is the same history which S. John relates at greater length in his sixth chapter. Hence, it is plain that this took place about the Passover.

A desert placeLuke adds (Luk_9:10), which belonged to Bethsaida. Adrichomius (in his description of the Holy Land), Jansen, and others think that this desert in which Christ fed the five thousand was called Bethsaida, not because it was close to that city, but on the opposite shore, across the sea of Galilee, between Julias and Dalmanutha. They attempt to prove this, because S. John says Christ went away across the sea of Galilee, and Matthew (Mat_14:34) that He passed over the sea.

But I say this desert was near Bethsaida, on the same shore, and so between Bethsaida and Tiberias. This is proved, 1, because Luke says expressly (Luk_9:10), He departed by Himself into a desert place, which is Bethsaida. The Arabic has, into a desert place near Ale city, which is called Bethsaida.

2. Burchard testifies the same thingviz., that this place was near Tiberias, and is called Mensa (a table).

3. Because Nicephorus (l 8, c. 3) writes that S. Helena built a church of twelve thrones in the place in which Christ fed the five thousand.

4. Because after Christ had made this multiplication of the loaves, when He fled from the multitude (who wished to make Him a king), He commanded His disciples to sail to Bethsaida, as though it had been nigh at hand. Again, John says (Joh_6:23): "There came other ships from Tiberias nigh unto the place where they had eaten bread, after that the Lord had given thanks." This place, therefore, was near Tiberias, i.e., between it and Bethsaida. And when they did not find Him there, they went across the sea, where they found Him, as S. John subjoins.

To the argument that Christ is said to have crossed over the sea, I reply: He did not sail over to the opposite shore, but went from one part of the same shore to another place by sea, from one bay of the lake to another, or from one side of a bay to the other side, by a straight course across, instead of going round by the land and following the windings of the shore. So Francis Lucas, Maldonatus, and others. The mountain to which Jesus retired, and from which He came down to the crowds who followed Him (John vi. 3) seems to have formed this bay. Lastly, across means the same thing as beyond.

And when the multitudes heard, &c. You will ask, How could people on foot follow Christ going across the sea in a ship? I answer, that when Christ went into the ship, the multitudes spread abroad His fame through the neighbourhood in all directions. Many, therefore, were stirred up to follow Christ going in a straight course in a ship, by passing round the sea of Galilee, until they came to Bethsaida, and from thence to Capernaum, where they found Christ, as S. John relates (Joh_6:24-25).

And going forth, from His retirement in the desert of Bethsaida, He saw, &c. They were as sheep not having a shepherd, says Mark (vi. 34). Learn hence from Christ, to prefer the care and convenience of others to your own ease and prayers

When evening was come, &c.the time of dinner, ie., of taking food.

But Jesus said, &c. Christ is preparing the way for the miracle of the multiplication of the bread. Therefore He detained the multitude until the evening, that His disciples might ask Him to dismiss them; whereupon He bids them to give them food, that thereby the miracle might be better attested and the benefit be more grateful, inasmuch as they saw themselves devoid of all means of supplying such vast numbers of people with bread in the desert. S. John adds: "He saith unto Philip, Whence shall we buy bread, that these may eat? And this He said to prove him: for He Himself knew what He would do. Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little."

Christ asked Philip rather than the others because he was more candid and docile than the rest, but not so quick-witted, and was accustomed to ask many things that were sufficiently plain-as (in Joh_14:8) he asked Christ, saying, "Lord, show us the Father, and it sufficeth us." Thus S. Chrysostom, Theophylact, and S. Cyril.

Two hundred pence would amount to about £20, which would nearly suffice to purchase bread for 2000 persons. But here there were 5000 men, besides women and children. Many were also hungry from long fasting. Truly, therefore said Philip that two hundred pennyworth would not suffice for feeding so great a multitude.

They answered Him, &c. These fishes were already cooked, so that they might be immediately distributed by the Apostles, when Christ bade them. S. John explains this verse (Joh_6:8-9): "One of His disciples, Andrew, Simon Peter's brother, said unto Him, There is a lad here, with five barley-loaves and two small fishes: but what are they among so many?"

He said, &c. That He might multiply them by His benediction. The Apostles obeyed and brought them. And this their prompt obedience and faith, together with their charity and desire to relieve the hunger of so many thousand people elicited this miracle from Christ.

And when He had commanded, &c. S. Mark relates the first part of this verse more at length: and commanded them, to make them all sit down by companies upon the green grass. These companies were the several gatherings of people collected together to dine. Whence Luke (ix. 14) calls them feasts (convivia, Vulg.) i.e., companies of guests, in which for the sake of propriety, the men lay down with the men, and the women by themselves with their children, as Matthew here intimates. For formerly people did not sit at tables upon benches, but reclined upon couches, which were drawn close to the tables. Here the grass supplied the place of couches. Christ commanded them to lie down in companies, that no one should be passed over without receiving his portion of bread and fish.

Looking up, &c. S. John has, Jesus took the loaves, and when He had given thanks, He distributed to those who were set down. Wherefore the heretics explain the word blessed, by He gave thanks: but wrongly. For Christ, according to His manner, gave thanks to the Father first, then blessed the loaves. For Mark says, looking up to Heaven he blessed and brake the loaves. And Luke, He looked up to Heaven, and blessed them, viz., the loaves, and brake and distributed them. Christ therefore here blessed both God by praising Him and giving Him thanks, and also the loaves themselves. This He did in order that He might draw down Divine grace upon them, by means of which they might be multiplied, and acquire strength and efficacy to nourish, strengthen, and exhilarate so great a multitude, just as much as though they had been fed upon a rich feast of flesh and wine. Christ by this benediction endued these loaves with some, not physical, but moral virtue; that is to say, He ordained and appointed them for miraculous multiplication, whereby He placed His hand, as it were, i.e., His own Divine virtue upon the loaves, that they should straightway be really multiplied. And this indeed He did by converting the neighbouring atmosphere, or some other material gradually, but without being perceived, into bread. For God creates nothing de novo out of nothing, but produces and transforms all things from the matter which was created at the beginning of the world. In a similar manner He multiplied the meal and the oil of the widow of Sarepta, for the sake of Elias. That these loaves were most excellent and endued with vast nutritive virtue is plain from this, that they were Divine loaves, produced by Christ by a miracle. For all God's works are perfect. So God, when at the beginning of the world He blessed all the various species of created things, by this blessing endued them with these very powers of generating, propagating, and multiplying themselves: for He said, increase and multiply. Thus Christ instituting the Eucharist at the last Supper, blessed the bread and transformed it into His own body. And this multiplication of the loaves by means of Christ's benediction was a kind of type of the transmutation in the Eucharist; for shortly afterwards He uttered His long discourse upon the Eucharist which S. John gives in his sixth chapter, when he compares the Eucharist to manna. "Not as your fathers did eat manna, and are dead, whoso eateth this bread shall live for ever." S. Augustine gives the reason (Tract. 24. in John.) "From whence God multiplies the crops of corn from a few grains, from thence He multiplied the loaves in His own hands. For the power was in the hands of Christ. For those five loaves were, as it were seed, not indeed committed to the earth, but multiplied by Him Who made the earth." Whence S. Chrysostom says, "Those five loaves were multiplied in the hands of the disciples, and diffused abroad after the manner of a fountain." As S. Hilary says, "Fragments succeed fragments, and that which was broken off continually escapes from Him who breaks it." As S. Jerome says, "Whilst they break there was a sowing of food."

Tropologically: Christ here teaches by this action, that bread and riches, corporeal as well as spiritual, are not diminished by being given in alms, but are multiplied a hundred and a thousandfold. Thus S. John, Patriarch of Alexandria, called on account of his liberality, the Almoner, was wont to say that he learnt by daily experience, that the more he gave to the poor, the more he received from God. He used to say, "I shall see, 0 Lord who will leave oft first, Thou in giving to me, or I in distributing to the poor." So Leontius in his Life. Pope Adrian II. succeeded Nicolas I. A.D. 914.this Adrian, says Platina was a friend of Pope Sergius, from whom he once received forty denarii as a gift. He went home and gave them to his steward, to distribute them amongst the pilgrims and beggars who were standing in the vestibule of his house. When he attempted to fulfill his master's behest he found that it would be impossible with so small a sum to satisfy so vast a number as required assistance. He returned to Adrian, and explained how the matter stood. Then Adrian took the money, and came to the poor himself, and gave three denarii to everyone of them, reserving as many for his own household expenses. The steward marvelled at the miracle. Adrian said to him, do you see how kind and liberal the Lord is, especially to those who are liberal and bountiful to the poor?

S. Lydwin of Holland, a singular mirror of patience and charity, although she was poor herself was wont diligently to succour the poor. She had a few small coins in a purse: these she was always giving away, when others were supplied from heaven in their place, so that they never failed, but ever increased, and thus her purse came to be called the Jesu purse. Read her Life in Surius. See 2Co_9:6. seq., "He that soweth sparingly, shall reap also sparingly: and he that soweth in blessings, (Vulg.) i.e. many benefits, shall reap in blessings, i.e. many benefits." Wherefore when you give a loaf, or a coin to a poor man, you do not lose it, but you sow it; for as from one grain of seed many grains grow, so it is likewise with loaves and money.

They all ate. There was a vast multitude of women and little ones besides the five thousand men. For the women were more devoted and more curious to behold Christ the new Prophet, than the men were.

And were filled. You will say, there is no mention here of wine. How then were they filled, if they drank nothing; for a dinner without anything to drink is a dog-banquet. I answer, Christ did not give them wine, because there were streams of water at hand, of which they might drink.

For to drink water is natural and wholesome, and sufficient for nature. Christ did not wish to excite their throats with wine. God gives food for necessity, not for luxury and gluttony. Thus, an angel brought to Elias in the desert bread and a cruse of water, but no wine. So a raven, by God's command, brought daily half a loaf to S. Paul, the first hermit; but he used to quench his thirst at a neighbouring fountain. God did the same to other saints. Indeed, from Adam until the Delugea space of sixteen hundred years, to the time of Noah, who first planted a vineyardreligious men neither ate flesh, nor drank wine; but their food was fruit, and their beverage water. Yet they lived to be nine hundred years old. Abstinence, therefore, is the mother of health, as well as of wisdom and holiness.

And took up, &c. They brought back, therefore, more bread than they had brought to Christ at first. For the twelve baskets would contain not five, but thirty or more loaves. It is probable Christ first broke the five loaves with His own hands, and in breaking multiplied them, and placed them in these baskets for distribution. These were afterwards, by His command, distributed by the Apostles to the different companies, and were gradually more and more multiplied; by which means they brought back to Christ as many baskets of fragments as they had received baskets of loaves from Him at the beginning. Cedrenus (Compend. Histor.) relates that these twelve baskets were carefully preserved in the Church of the Twelve Apostles, which Constantine the Great built at Constantinople.

In the Greek, these baskets are called cophini. They were much used by the Jews. This appears from a line in Juvenal:

"The Jews have cophini and hay for furniture"

And straightway Jesus constrained, &c. Christ did thisfirst, because He wished to go apart, that He might pray more quietly and instantly, alone; as is plain from the following verse. 2. That He might in this way more easily escape from the crowd, who He knew would wish to make Him a king because He had multiplied the loaves, as S. John teaches (Joh_6:15). 3. That He might give an occasion for the miracle which followedHis assuaging the tempest in the sea.

And sending away the multitudei.e. with His blessing, and prayers for their welfare. Christ prays alone, to show believers that they should avoid a crowd and noise in prayer, and pray to God in secret and silence, with collected minds.

But the ship was tossed, &c. Gr. βασανιξόμενον, i.e., was vexed, tormented. The Syriac is, when it was now distant many stadia from all land, it was greatly agitated.

At the fourth watch, &c. Gr. Фυλακη̃, i.e., guard. The Romans changed guard every three hours of the night. These were their watches both in cities and armies. They changed thus frequently, lest a longer watch should give occasion to sleep, as well as to prevent guile and treachery. If the night were short, they divided it into three watches; if long, into four. The fourth watch, therefore, commenced about the tenth hour of the night, and lasted until the end of the twelfth. The time here spoken ofbeing immediately after the multiplication of the loaveswas about the Feast of the Passover, as we have already seen. Hence, you may gather that this tempest took place about the vernal equinox, when the day is equal to the night, each lasting about twelve hours. This tempest, then, lasted for nine hours; that is to say, during the three first vigils (or watches) of the night, until the fourth watch, when Christ came to His storm-tossed disciples. "That the Lord came to them in the fourth watch, shews they had been in peril all through the night," says S. Chrysostom. And they, having rowed for nine hours, had not made more way than about twenty-five or thirty stadia (as S. John says), or about three Italian miles. Thus, during nine hours' rowing, the Apostles had scarcely got half-way across the Sea of Galilee; for its breadth is about six miles, and its length sixteen (See Josephus, Bell. Jud. 3, 18.) He says it is forty stadia in breadth, and one hundred in length. Adrichomius, Jansen, and others think that the Apostles rowed across the entire breadth of the sea. But others think they sailed in an oblique direction, traversing a portion of its length. For the desert was situated between Bethsaida and Tiberias, as I have shown on the thirteenth verse of this chapter.

Christ permitted His disciples to be tossed for so many hours by a tempest. 1. that He might accustom them to endure hardness. 2. that they might more ardently pray for God's help. 3. that the calming of so fearful a tempest which Christ was about to afford might be more pleasant to them.

Hear Lactantius, (lib. 4. de vera Sapient. c. 15.) "But when the disciples of Christ were now about the middle of the sea; then He entered the sea on foot, and followed after them, as though he were walking upon solid ground: not as the poets fable Orion walking in the sea, who bore the waters on His shoulders, a portion of His body being immersed." Afterwards he quotes the Sibylline verses, in which it was foretold that Christ would calm the winds and raging sea, would cure diseases, and would raise the dead. Hear also S. Augustine (Serm. 14. de verb. Dom. secundum Matth.) "The fourth watch of the night is the last part of the night, when the night is well nigh finished. Thus Christ will come at the end of the world, when the night of iniquity is over, to judge the quick and the dead."

Walking upon the sea, by the divine virtue, which He had as God, and by the gift of agility, which as man, he assumed in time, says Joannes Major, on this passage.

And when they saw himsaying, It is a spirit. Syriac, a lying vision, i.e., a spectre: both because such things are wont to walk by night and in the dark, and to appear to and terrify men, as Delrio shows by many instances (in Magico), as well as because, on account of the darkness, they did not recognise that it was Jesus who was walking in this manner, especially as Mark adds, He would have passed by them, as though he did not care for them, and had nothing to do with them, whence it follows:

And they cried out: This confused clamour was elicited by fear, such as is wont to be with sailors when they fall into peril of ship-wreck, and despair of life. The disciples had a twofold cause of fear. To the fear of being buried by the waves was added the fear of the spirit, lest he should sink the ship.

And straightwaybe of good cheer. Gr. θαρσεϊτε, i.e., resume your failing courage, be brave and confident. Arabic, be strong. I am, your Master, whom ye know, whose beneficence and omnipotence ye have experienced in so many miracles which I have wrought. Surely I would not make sport of you, like a phantom; but I intend to deliver you from the tempest, and from your fear. By this voice of Christ sounding outwardly in their ears, and inwardly in their minds, Christ took away their fear, and filled them with serenity, security, and joy.

Learn from this passage the difference between a good and an evil spirit, that the good spirit may terrify at first, but by and bye gives consolation and joy, as Christ did in this instance; but a bad spirit gives sensual joy in the beginning, but presently causes sorrow, anguish and despair.

Peter answered Him, &c. Calvin accuses Peter of rashness and folly. For Peter was in doubt, he says, whether the appearance were Christ, or the spectre of a demon. For the demon might have pretended that he was Christ, and have bid Peter come to him, and so have drowned him in the sea, as Delrio relates many spectres have done. The Fathers give a twofold answer: 1. Peter knew by His voice, gesture, dress, and much more by an interior recognition, that this was not a demon, but very Christ; when therefore Peter says, if it be Thou, it is not the voice of doubt, but of one exulting with joy, and desiring to come quickly to Christ, that he might be near to Him whom he loved above all things. So S. Hilary and S. Chrysostom, "do you perceive with what ardour Peter was burning? Do you see how great his faith was even then? No one loved Jesus so much as he did. Not only did he manifest love, but faith also. He believed not only that Christ was walking upon the sea, but that He was able to give the same power to others. He dared to ask for this power, in order that he might more quickly be with Jesus."

2. If you take the words, if it be thou, as certainly words of doubt, then it must be said that by the expression bid me come unto Thee upon the water, Peter asked that that command should not be given him merely, but that it should be given with power, in such manner, indeed, that together with the command He should infuse such boldness and confidence, that he should not doubt that he would walk safely upon the waves, since Christ bade him. Wherefore as soon as he felt the water beneath his feet, straightway he perceived that it did not yield to him, but that he could walk upon it. Thus Jansen: for God alone is able to glide into the mind, and to give it sure tokens of His presence, even though unknown to us, or unknown save to one who has experienced them, by which He makes the soul certain that it is He Himself who is speaking inwardly, and neither an angel, nor a demon. Such tokens the Prophets had when God revealed to them things to come. For otherwise they would have exposed both God and themselves to ridicule had they declared as God's revelation, something about to happen, unless they had been certain that it was revealed to them by God, and not by the devil assuming the appearance of God. In this way, it happened to Peter. He asked of Christ both internal and external tokens of security, which should exclude all doubt from his soul, and Christ gave him those tokens, when he said, Come. By these tokens was Peter sure that it was the voice of Christ, and not of a phantom or a demon.

If it be Thou, &c. Very beautifully does S. Augustine put the following words into Peter's mouth: "If it be Thou, I do not wonder, that Thou dost balance a solid body upon the liquid waves. Why should it be wonderful that the creature should serve its Creator? This I do not wonder at. Do something that I may wonder at. Let Peter walk. Make me to wonder. Bid me come to Thee upon the waves. For how should there not be for me a way on the sea, if Thou shalt give the command, since Thou for us wast made the Way."

Peter came down, &c. This was done in one of three ways. Either Christ, by His Divine power, kept up Peter, that he should not sink, as the angel kept up Habacuc by the hair of his head, and carried him to Babylon. Or else He did not allow Peter's body to be sufficiently heavy to sink in the waves. Or else He made the waters to be firm and solid beneath Peter's feet, like ice or crystal.

But when he saw the wind, &c. The strength of the wind caused Peter to fear: fear caused doubt: doubt gave rise to danger. Him whom faith bore upon the waves, doubt caused to sink. The cause was Peter's little faith, as Christ tells him. He was afraid lest Christ should allow him to be drowned by the boisterous wind and the tempestuous waves. He had not as yet received the might of faith and love which he afterwards received from the Holy Ghost at Pentecost.

Christ permitted this, that Peter might recognise his own weakness, and might humble himself, and ask Christ to increase his faith, that he might become the rock of the Faith, according to the words, "Thou art Peter, and upon this rock will I build My Church."

So S. Jerome, Theophylact, and others. "Peter," says S. Chrysostom (Hom. 51), "did what was greater, for he magnanimously went down from the ship into the sea. But from the violence of the winds and the waves he was afraid, and failed in that which was less. For it is natural to man sometimes to overcome in things that are more difficult, and succumb in those that are less." Lastly S. Augustine says, "in Peter walking upon the waters are figured those who are strong in faith, but in Peter doubting, those who are weak in faith."

Lord save me. From hence it is clear that Peter did not doubt that He who appeared was Christ. For otherwise he would not have called upon Him in his great peril, but upon God, as shipwrecked sailors are wont to do. His only doubt was whether Christ would allow him to be buried in the waves. Well says S. Augustine (Serm. 14. de verb. Dom.) "That shaking, brethren, was as it were the death of faith. But when he cried out, faith rose again. He could not have walked unless he had believed, neither could he have begun to sink unless he had doubted. In Peter therefore we must regard the common condition of us all, that if in any temptation the wind is about to sink us in the waves, we should cry aloud to Christ."

And straightwaywherefore didst thou doubt! Gr. είς τί ε̉δίστασας, i.e., why didst thou divide thy mind in two? For two things were here presented to Peter, that is to say, the strength of the wind making him afraid of being drowned, and the voice of Christ instilling confidence and security. But the strength of the wind was more obvious, and therefore more powerful than the voice of Christ. Thus its effect was in this instance to cause Peter's faith to fail; but he rose again after his lapse.

Almost every temptation arises from distrust of God, because a man either trusts to himself, or to human aid, and does not immediately betake himself to God by prayer. Hence then let him who is tempted learn to turn away his mind from the thing which suggests the temptation, and turn it wholly to God, and fix it upon Him, and humbly implore his help. Very beautifully says S. Chrysostom, "Like as a young bird which, before it is able to fly, falls out of its nest upon the ground, whose mother quickly restores it to the nest so also at this time did Christ to Peter." Therefore let him who is tempted, invoke Christ; so shall he resist the temptation, and overcome it. For if Peter had believed the word of Christ, he would not have doubted, nor have begun to sink.

And when they had gone up, &c. S. John says (Joh_6:21) "They wished to receive Him into the ship." This means, say Jansen and others, that they recognised Christ by His voice, and being certain that it was not a phantom, they wished, i.e., they invited Christ to come into the ship; and Christ complied with their invitation. They thought that when Christ was present in the ship, they would sail very rapidly, as they were accustomed to do. And this actually happened, as soon as Christ was in the ship. For as St. John subjoins, and immediately the shib was at the land, whither they were going, namely, Bethsaida. This was a new miracle of Christ, that from the middle of the Sea of Galilee, a distance of three miles, they suddenly, and as it were in a moment, arrived at the shore. There were therefore here four miracles of Christ. The first: that He walked upon the waters. The second, that He raised up Peter, when he was afraid, and beginning to sink. The third, that He came into the ship, and stilled the tempest. The fourth, that He immediately brought the ship from the midst of the sea to the shore. Thus, speaking mystically, does Christ by His grace make us to trample upon the loftiness of the world, thus does he make temptations cease, and bring us to the port of eternal bliss.

A1legorically and tropologically. S. Augustine: Let us think of the ship as the Church and the faithful soul. The sea is this world. The wind and the waves are persecutions. When the wind arises, the ship is tossed: but because Christ is there, it cannot sink. But in these temptations let the yard-arm be raised, that, suspended to the mast it may make the figure of the cross. To this yard-armthat is, to the Cross of Christlet a sincere conversation and a pure confession, like spotless sails, be attached. Let our sails be washed by the waves; let our garments be stretched out, that they may be found without spot or wrinkle. Lastly: after this ship has been built in Jerusalem, and has been sent forth into the midst of this roaring sea, the billows of the tempestuous waves, and the blasts of the raging windswhilst they carry her about hither and thitherhave borne her to the shores of every nation, and she has taken in a cargo of all the foreign merchandise which she has found."

They came to the land of Genesar (Vulg.): Mark has, of Gennesaret. S. Chrysostom and Lyra are of opinion this was the land of the Gergesenes, whose inhabitants wished Christ to depart from them, on account of their swine which He drowned in the lake. But that Gerasa, spoken of in Matthew viii., is a different place from Genesar, the place spoken of here. Gerasa, or Gergesa, was on the eastern side of the sea of Galilee; but Gennesaret was on the western side, in the direction of Capernaum and Bethsaida. For after Christ had fed the five thousand men in the desert of Bethsaida, and they wished to make Him a king, Christ, I say, fleeing from them commanded His disciples to pass over to the hither side of the bay, or the mountain of Bethsaida. This was the land of Gennesaret. In other words, they returned to Bethsaida and Capernaum. Hence Mark says (Mar_6:45.) "He constrained His disciples to go into a ship, that they should go before Him across the strait to Bethsaida." S. John (Joh_6:24), says that the disciples also came to Capernaum, which was a city on the same bank. Thus everything becomes harmonious.

The name Gennesaret signifies, flourishing valley. This city was formerly called Chinneroth, and from it the whole district derived its name, Cenerel, or Cenneroth. This by a trifling inflection became Genesar and Gennesaret. Hence the name of the adjacent Sea of Galilee, or lake of Genesaret. The Chaldee turns Ceneret into Genesar. Listen to Josephus (lib. 3, de bello. c. 18). "The country of Genesar extends as far as the lake of the same name. Admirable both for its natural condition and its beauty. In addition to the pleasantness of the climate, it is watered by a most fruitful spring, called by the inhabitants Capharnaum." Adrichomius and S. Jerome fancied Ceneret or Genesaret were the same as the City of Tiberias. But they were mistaken. Besides Tiberias was a considerable distance from Capernaum and Bethsaida. Lastly, Ceneret was in the tribe of Naphtali, as appears from Jos_19:35. Tiberias was in the tribe of Zabulon. And Ceneret was near Capernaum.

And when they knew Him, &c. Instead of hem of His garment, the Syriac has wing, the Arabic, extremity of his garment. The flesh of Christ was so efficacious and health-giving as to communicate its virtue to the garment by which it was covered. From hence S. Chrysostom reasons, that if those who only touched the hem or fringe of Christ's garment were healed, how much more those who touch whole Christ, yea feed upon Him in the Eucharist. What medicine can be more healing than the flesh and Deity of Christ. S. Gregory Nazianzen relates that his sister Gorgonia was healed of a mortal disease by touching the Eucharist. (Orat. 11).

Lastly Christ took occasion from this multiplication of the loaves to utter His discourse upon the spiritual and Eucharistic Bread, which S. John gives at length in the sixth chapter of his Gospel.

In this chapter is finished the relation of the Acts of Christ from His second Passover to His third. That is of the second year of His preaching. This may be gathered from Joh_6:4, where it is said these things were done about the time of the Passover. This was the third Passover of Christ's preaching. For the First Passover is spoken of in Joh_2:13: the second in v. 1.; and the third, as I have just said, in vi. 4.

There remains therefore the third and last year of Christ's preaching, that is to say, His acts from His third, until His fourth and last Passover, when He suffered upon the Cross.

1 At that time Herod the tetrarch heard of the fame of Jesus, 2 And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do show forth themselves in him. 3 For Herod had laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother Philip's wife. 4 For John said unto him, It is not lawful for thee to have her. 5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet. 6 But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod. 7 Whereupon he promised with an oath to give her whatsoever she would ask. 8 And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger. 9 And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded it to be given her. 10 And he sent, and beheaded John in the prison. 11 And his head was brought in a charger, and given to the damsel: and she brought it to her mother. 12 And his disciples came, and took up the body, and buried it, and went and told Jesus.

We have here the story of John's martyrdom. Observe,

I. The occasion of relating this story here, v. 1, 2 . Here is,

1. The account brought to Herod of the miracles which Christ wrought. Herod the tetrarch or chief governor of Galilee heard of the fame of Jesus. At that time, when his countrymen slighted him, upon the account of his meanness and obscurity, he began to be famous at court. Note, God will honour those that are despised for his sake. And the gospel, like the sea, gets in one place what it loses in another. Christ had now been preaching and working miracles above two years; yet, it should seem, Herod had not heard of him till now, and now only heard the fame of him. Note, It is the unhappiness of the great ones of the world, that they are most out of the way of hearing the best things ( 1 Cor. ii. 8 ). Which none of the princes of this world knew, 1 Cor. i. 26 . Christ's disciples were now sent abroad to preach, and to work miracles in his name, and this spread the fame of him more than ever; which was an indication of the spreading of the gospel by their means after his ascension.

2. The construction he puts upon this ( v. 2 ); He said to his servants that told him of the fame of Jesus, as sure as we are here, this is John the Baptist; he is risen from the dead. Either the leaven of Herod was not Sadducism, for the Sadducees say, There is no resurrection ( Acts xxiii. 8 ); or else Herod's guilty conscience (as is usual with atheists) did at this time get the mastery of his opinion, and now he concludes, whether there be a general resurrection or no, that John Baptist is certainly risen, and therefore mighty works do show forth themselves in him. John, while he lived, did no miracle ( John x. 41 ); but Herod concludes, that, being risen from the dead, he is clothed with a greater power than he had while he was living. And he very well calls the miracles he supposed him to work, not his mighty works, but mighty works showing forth themselves in him. Observe here concerning Herod,

(1.) How he was disappointed in what he intended by beheading John. He thought if he could get that troublesome fellow out of the way, he might go on in his sins, undisturbed and uncontrolled; yet no sooner is that effected, than he hears of Jesus and his disciples preaching the same pure doctrine that John preached; and, which is more, even the disciples confirming it by miracles in their Master's name. Note, Ministers may be silenced, and imprisoned, and banished, and slain, but the word of God cannot be run down. The prophets live not for ever, but the word takes hold, Zech. i. 5, 6 . See 2 Tim. ii. 9 . Sometimes God raises up many faithful ministers out of the ashes of one. This hope there is of God's trees, though they be cut down, Job xiv. 7-9 .

(2.) How he was filled with causeless fears, merely from the guilt of his own conscience. Thus blood cries, not only from the earth on which it was shed, but from the heart of him that shed it, and makes him Magor-missabib—A terror round about, a terror to himself. A guilty conscience suggests every thing that is frightful, and, like a whirlpool, gathers all to itself that comes near it. Thus the wicked flee when none pursue ( Prov. xxviii. 1 ); are in great fear, where no fear is, Ps. xiv. 5 . Herod, by a little enquiry, might have found out that this Jesus was in being long before John Baptist's death, and therefore could not be Johannes redivivus—John restored to life; and so he might have undeceived himself; but God justly left him to this infatuation.

(3.) How, notwithstanding this, he was hardened in his wickedness; for though he was convinced that John was a prophet, and one owned of God, yet he does not express the least remorse or sorrow for his sin in putting him to death. The devils believe and tremble, but they never believe and repent. Note, There may be the terror of strong convictions, where there is not the truth of a saving conversion.

II. The story itself of the imprisonment and martyrdom of John. These extraordinary sufferings of him who was the first preacher of the gospel, plainly show that bonds and afflictions will abide the professors of it. As the first Old-Testament saint, so the first New-Testament minister, died a martyr. And if Christ's forerunner was thus treated, let not his followers expect to be caressed by the world. Observe here,

1. John's faithfulness in reproving Herod, v. 3, 4 . Herod was one of John's hearers ( Mark vi. 20 ), and therefore John might be the more bold with him. Note, Ministers, who are reprovers by office, are especially obliged to reprove those that are under their charge, and not to suffer sin upon them; they have the fairest opportunity of dealing with them, and with them may expect the most favourable acceptance.

The particular sin he reproved him for was, marrying his brother Philip's wife, not his widow (that had not been so criminal), but his wife. Philip was now living, and Herod inveigled his wife from him, and kept her for his own. Here was a complication of wickedness, adultery, incest, besides the wrong done to Philip, who had had a child by this woman; and it was an aggravation of the wrong, that he was his brother, his half-brother, by the father, but not by the mother. See Ps. l. 20 . For this sin John reproved him; not by tacit and oblique allusions, but in plain terms, It is not lawful for thee to have her. He charges it upon him as a sin; not, It is not honourable, or, It is not safe, but, It is not lawful; the sinfulness of sin, as it is the transgression of the law, is the worst thing in it. This was Herod's own iniquity, his beloved sin, and therefore John Baptist tells him of this particularly. Note, (1.) That which by the law of God is unlawful to other people, is by the same law unlawful to princes and the greatest of men. They who rule over men must not forget that they are themselves but men, and subject to God. " It is not lawful for thee, any more than for the meanest subject thou hast, to debauch another man's wife." There is no prerogative, no, not for the greatest and most arbitrary kings, to break the laws of God. (2.) If princes and great men break the law of God, it is very fit they should be told of it by proper persons, and in a proper manner. As they are not above the commands of God's word, so they are not above the reproofs of his ministers. It is not fit indeed, to say to a king, Thou art Belial ( Job xxxiv. 18 ), any more than to call a brother Raca, or, Thou fool: it is not fit, while they keep within the sphere of their own authority, to arraign them. But it is fit that, by those whose office it is, they should be told what is unlawful, and told with application, Thou art the man; for it follows there ( v. 19 ), that God (whose agents and ambassadors faithful ministers are) accepteth not the persons of princes, nor regardeth the rich more than the poor.

2. The imprisonment of John for his faithfulness, v. 3 . Herod laid hold on John when he was going on to preach and baptize, put an end to his work, bound him, and put him in prison; partly to gratify his own revenge, and partly to please Herodias, who of the two seemed to be most incensed against him; it was for her sake that he did it. Note, (1.) Faithful reproofs, if they do not profit, usually provoke; if they do not do good, they are resented as affronts, and they that will not bow to the reproof, will fly in the face of the reprover and hate him, as Ahab hated Micaiah, 1 Kings xxii. 8 . See Prov. ix. 8 ; xv. 10, 12 . Veritas odium parit—Truth produces hatred. (2.) It is no new thing for God's ministers to suffer ill for doing well. Troubles abide those most that are most diligent and faithful in doing their duty, Acts xx. 20 . Perhaps some of John's friends would blame him as indiscreet in reproving Herod, and tell him he had better be silent than provoke Herod, whose character he knew very well, thus to deprive him of his liberty; but away with that discretion that would hinder men from doing their duty as magistrates, ministers, or Christian friends; I believe John's own heart did not reproach him for it, but this testimony of his conscience for him made his bonds easy, that he suffered for well-doing, and not as a busy-body in other men's matters, 1 Pet. iv. 15 .

3. The restraint that Herod lay under from further venting of his rage against John, v. 5 .

(1.) He would have put him to death. Perhaps that was not intended at first when he imprisoned him, but his revenge by degrees boiled up to that height. Note, The way of sin, especially the sin of persecution, is down-hill; and when once a respect to Christ's ministers is cast off and broken through in one instance, that is at length done, which the man would sooner have thought himself a dog than to have been guilty of, 2 Kings viii. 13 .

(2.) That which hindered him was his fear of the multitude, because they counted John as a prophet. It was not because he feared God (if the fear of God had been before his eyes he would not have imprisoned him), nor because he feared John, though formerly he had had a reverence for him (his lusts had overcome that), but because he feared the people; he was afraid for himself, his own safety, and the safety of his government, his abuse of which he knew had already rendered him odious to the people, whose resentments being so far heated already would be apt, upon such a provocation as the putting of a prophet to death, to break out into a flame. Note, [1.] Tyrants have their fears. Those who are, and affect to be, the terror of the mighty, are many times the greatest terror of all to themselves; and when they are most ambitious to be feared by the people, are most afraid of them. [2.] Wicked men are restrained from the most wicked practices, merely by their secular interest, and not by any regard to God. A concern for their ease, credit, wealth, and safety, being their reigning principle, as it keeps them from many duties, so it keeps them from many sins, which otherwise they would not be restrained from; and this is one means by which sinners are kept from being overmuch wicked, Eccl. vii. 17 . The danger of sin that appears to sense, or to fancy only, influences men more than that which appears to faith. Herod feared that the putting of John to death might raise a mutiny among the people, which it did not; but he never feared it might raise a mutiny in his own conscience, which it did, v. 2 . Men fear being hanged for that which they do not fear being damned for.

4. The contrivance of bringing John to his death. Long he lay in prison; and, against the liberty of the subject (which, blessed be God, is secured to us of this nation by law), might neither be tried nor bailed. It is computed that he lay a year and a half a close prisoner, which was about as much time as he had spent in his public ministry, from his first entrance into it. Now here we have an account of his release, not by any other discharge than death, the period of all a good man's troubles, that brings the prisoners to rest together, so that they hear not the voice of the oppressor, Job iii. 18 .

Herodias laid the plot; her implacable revenge thirsted after John's blood, and would be satisfied with nothing less. Cross the carnal appetites, and they turn into the most barbarous passions; it was a woman, a whore, and the mother of harlots, that was drunk with the blood of the saints, Rev. xvii. 5, 6 . Herodias contrived how to bring about the murder of John so artificially as to save Herod's credit, and so to pacify the people. A sorry excuse is better than none. But I am apt to think, that if the truth were known, Herod was himself in the plot; and with all his pretences of surprise and sorrow, was privy to the contrivance, and knew before what would be asked. And his pretending his oath, and respect to his guests, was all but sham and grimace. But if he were trepanned into it ere he was aware, yet because it was the thing he might have prevented, and would not, he is justly found guilty of the whole contrivance. Though Jezebel bring Naboth to his end, yet if Ahab take possession, he hath killed. So, though Herodias contrive the beheading of John, yet if Herod consent to it, and take pleasure in it, he is not only an accessary, but a principal murderer. Well, the scene being laid behind the curtain, let us see how it was acted upon the stage, and in what method. Here we have,

(1.) The humouring of Herod by the damsel's dancing upon a birth-day. It seems, Herod's birth-day was kept with some solemnity; in honour of the day, there must needs be, as usual, a ball at court; and, to grace the solemnity, the daughter of Herodias danced before them; who being the queen's daughter, it was more than she ordinarily condescended to do. Note, Times of carnal mirth and jollity are convenient times for carrying on bad designs against God's people. When the king was made sick with bottles of wine, he stretched out his hand with scorners ( Hos. vii. 5 ), for it is part of the sport of a fool to do mischief, Prov. x. 23 . The Philistines, when their heart was merry, called for Samson to abuse him. The Parisian massacre was at a wedding. This young lady's dancing pleased Herod. We are not told who danced with her, but none pleased Herod like her dancing. Note, A vain and graceless heart is apt to be greatly in love with the lusts of the flesh and of the eye, and when it is so, it is entering into further temptation; for by that Satan gets and keeps possession. See Prov. xxiii. 31-33 . Herod was now in a mirthful mood, and nothing was more agreeable to him than that which fed his vanity.

(2.) The rash and foolish promise which Herod made to this wanton girl, to give her whatsoever she would ask: and this promise confirmed with an oath, v. 7 . It was a very extravagant obligation which Herod here entered into, and no way becoming a prudent man that is afraid of being snared in the words of his mouth ( Prov. vi. 2 ), much less a good man that fears an oath, Eccl. ix. 2 . To put this blank into her hand, and enable her to draw upon him at pleasure, was too great a recompense for such a sorry piece of merit; and, I am apt to think, Herod would not have been guilty of such an absurdity, if he had not been instructed of Herodias, as well as the damsel. Note, Promissory oaths are ensnaring things, and, when made rashly, are the products of inward corruption, and the occasion of many temptations. Therefore, swear not so at all, lest thou have occasion to say, It was an error, Eccl. v. 6 .

(3.) The bloody demand the young lady made of John the Baptist's head, v. 8 . She was before instructed of her mother. Note, The case of those children is very sad, whose parents are their counsellors to do wickedly, as Ahaziah's ( 2 Chron. xxii. 3 ); who instruct them and encourage them in sin, and set them bad examples; for the corrupt nature will sooner be quickened by bad instructions than restrained and mortified by good ones. Children ought not to obey their parents against the Lord, but if they command them to sin, must say, as Levi did to father and mother, they have not seen them.

Herod having given her her commission, and Herodias her instructions, she requires John the Baptist's head in a charger. Perhaps Herodias feared lest Herod should grow weary of her (as lust useth to nauseate and be cloyed), and then would make John Baptist's reproof a pretence to dismiss her; to prevent which she contrives to harden Herod in it by engaging him in the murder of John. John must be beheaded then; that is the death by which he must glorify God; and because it was his who died first after the beginning of the gospel, though the martyrs died various kinds of deaths, and not so easy and honourable as this, yet this is put for all the rest, Rev. xx. 4 , where we read of the souls of those that were beheaded for the witness of Jesus. Yet this is not enough, the thing must be humoured too, and not only a revenge, but a fancy must be gratified; it must be given her here in a charger, served up in blood, as a dish of meat at the feast, or sauce to all the other dishes; it is reserved for the third course, to come up with the rarities. He must have no trial, no public hearing, no forms of law or justice must add solemnity to his death; but he is tried, condemned, and executed, in a breath. It was well for him he was so mortified to the world that death could be no surprise to him, though ever so sudden. It must be given her, and she will reckon it a recompence for her dancing, and desire no more.

(4.) Herod's grant of this demand ( v. 9 ); The king was sorry, at least took on him to be so, but, for the oath's sake, he commanded it to be given her. Here is,

[1.] A pretended concern for John. The king was sorry. Note, Many a man sins with regret, that never has any true regret for his sin; is sorry to sin, yet is utterly a stranger to godly sorrow; sins with reluctancy, and yet goes on to sin. Dr. Hammond suggests, that one reason of Herod's sorrow was, because it was his birth-day festival, and it would be an ill omen to shed blood on that day, which, as other days of joy, used to be graced with acts of clemency; Natalem colimus, tacete lites—We are celebrating the birth-day, let there be no contentions.

[2.] Here is a pretended conscience of his oath, with a specious show of honour and honesty; he must needs do something, for the oath's sake. Note, It is a great mistake to think that a wicked oath will justify a wicked action. It was implied so necessarily, that it needed not be expressed, that he would do any thing for her that was lawful and honest; and when she demanded what was otherwise, he ought to have declared, and he might have done it honourably, that the oath was null and void, and the obligation of it ceased. No man can lay himself under an obligation to sin, because God has already so strongly obliged every man against sin.

[3.] Here is a real baseness in compliance with wicked companions. Herod yielded, not so much for the sake of the oath, but because it was public, and in compliment to them that sat at meat with him; he granted the demand that he might not seem, before them, to have broken his engagement. Note, A point of honour goes much further with many than a point of conscience. Those who sat at meat with him, probably, were as well pleased with the damsel's dancing as he, and therefore would have her by all means to be gratified in a frolic, and perhaps were as willing as she to see John the Baptist's head off. However, none of them had the honesty to interpose, as they ought to have done, for the preventing of it, as Jehoiakim's princes did, Jer. xxxvi. 25 . If some of the common people had been here, they would have rescued this Jonathan, as 1 Sam. xiv. 45 .

[4.] Here is a real malice to John at the bottom of this concession, or else he might have found out evasions enough to have got clear of his promise. Note, Though a wicked mind never wants an excuse, yet the truth of the matter is, that every man is tempted when he is drawn aside of his own lust, and enticed, Jam. i. 14 . Perhaps Herod presently reflecting upon the extravagance of his promise, on which she might ground a demand of some vast sum of money, which he loved a great deal better than John the Baptist, was glad to get clear of it so easily; and therefore immediately issues out a warrant for the beheading of John the Baptist, it should seem not in writing, but only by word of mouth; so little account is made of that precious life; he commanded it to be given her.

(5.) The execution of John, pursuant to this grant ( v. 10 ); He sent and beheaded John in the prison. It is probable the prison was very near, at the gate of the palace; and thither an officer was sent to cut off the head of this great man. He must be beheaded with expedition, to gratify Herodias, who was in a longing condition till it was done. It was done in the night, for it was at supper-time, after supper, it is likely. It was done in the prison, not at the usual place of execution, for fear of an uproar. A great deal of innocent blood, of martyr's blood, has thus been huddled up in corners, which, when God comes to make inquisition for blood, the earth shall disclose, and shall no more cover, Isa. xxvi. 21 ; Ps. ix. 12 .

Thus was that voice silenced, that burning and shining light extinguished; thus did that prophet, that Elias, of the new Testament, fall a sacrifice to the resentments of an imperious, whorish woman. Thus did he, who was great in the sight of the Lord, die as a fool dieth, his hands were bound, and his feet put into fetters; and as a man falleth before wicked men, so he fell, a true martyr to all intents and purposes: dying, though not for the professions of his faith, yet for the performance of his duty. However, though his work was soon done, it was done and his testimony finished, for till then none of God's witnesses are slain. And God brought this good out of it, that hereby his disciples, who while he lived, though in prison, kept close to him, now after his death heartily closed with Jesus Christ.

5. The disposal of the poor remains of this blessed saint and martyr. The head and body being separated,

(1.) The damsel brought the head in triumph to her mother, as a trophy of the victories of her malice and revenge, v. 11 . Jerome ad Rufin, relates, that when Herodias had John the Baptist's head brought her, she gave herself the barbarous diversion of pricking the tongue with a needle, as Fulvia did Tully's. Note, Bloody minds are pleased with bloody sights, which those of tender spirits shrink and tremble at. Sometimes the insatiable rage of bloody persecutors has fallen upon the dead bodies of the saints, and made sport with them, Ps. lxxix. 2 . When the witnesses are slain, they that dwell on the earth rejoice over them, and make merry, Rev. xi. 10 ; Ps. xiv. 4, 5 .

(2.) The disciples buried the body, and brought the news in tears to our Lord Jesus. The disciples of John had fasted often while their master was in prison, their bridegroom was taken away from them, and they prayed earnestly for his deliverance, as the church did for Peter's, Acts xii. 5 . They had free access to him in prison, which was a comfort to them, but they wished to see him at liberty, that he might preach to others; but now on a sudden all their hopes are dashed. Disciples weep and lament, when the world rejoices. Let us see what they did.

[1.] They buried the body. Note, There is a respect owing to the servants of Christ, not only while they live, but in their bodies and memories when they are dead. Concerning the first two New-Testament martyrs, it is particularly taken notice of, that they were decently buried, John the Baptist by his disciples, and Stephen by devout men ( Acts viii. 2 ); yet there was no enshrining of their bones or other relics, a piece of superstition which sprung up long after, when the enemy had sowed tares. That over-doing, in respect to the bodies of the saints, is undoing; though they are not to be vilified, yet they are not to be deified.

[2.] They went and told Jesus; not so much that he might shift for his own safety (no doubt he heard it from others, the country rang of it), as they might receive comfort from him, and be taken in among his disciples. Note, First, When any thing ails us at any time, it is our duty and privilege to make Christ acquainted with it. It will be a relief to our burthened spirits to unbosom ourselves to a friend we may be free with. Such a relation dead or unkind, such a comfort lost or embittered, go and tell Jesus who knows already, but will know from us, the trouble of our souls in adversity. Secondly, We must take heed, lest our religion and the profession of it die with our ministers; when John was dead, they did not return every man to his own, but resolved to abide by it still. When the shepherds are smitten, the sheep need not be scattered while they have the great Shepherd of the sheep to go to, who is still the same, Heb. xiii. 8 , 20 . The removal of ministers should bring us nearer to Christ, into a more immediate communion with him. Thirdly, Comforts otherwise highly valuable, are sometimes therefore taken from us, because they come between us and Christ, and are apt to carry away that love and esteem which are due to him only: John had long since directed his disciples to Christ, and turned them over to him, but they could not leave their old master while he lived; therefore he is removed that they may go to Jesus, whom they had sometimes emulated and envied for John's sake. It is better to be drawn to Christ by want and loss, than not to come to him at all. If our masters be taken from our head, this is our comfort, we have a Master in heaven, who himself is our Head.

The time of this alarm of Herod Antipas appears to have been during the mission of the Twelve, and shortly after the Baptist-- who had been in prison for probably more than a year--had been cruelly put to death.

Herod's Theory of the Works of Christ ( Mt 14:1 , 2).

1. At that time Herod the tetrarch-- Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus ( Mt 2:22 ), who ruled as ethnarch over Galilee and Perea.

heard of the fame of Jesus-- "for His name was spread abroad" ( Mr 6:14 ).

2. And said unto his servants-- his counsellors or court-ministers.

This is John the Baptist: he is risen from the dead, &c.-- The murdered prophet haunted his guilty breast like a specter and seemed to him alive again and clothed with unearthly powers in the person of Jesus.

Account of the Baptist's Imprisonment and Death ( Mt 14:3-12 ). For the exposition of this portion, see on Mr 6:17-29 .

For the exposition of this section-- one of the very few where all the four Evangelists run parallel--see on Mr 6:30-44 .

For the exposition, see on Joh 6:15-24 .