Friday of the 23rd week of Ordinary Time

Of God, our Saviour. God the Father is here called our Saviour, as also to Titus, (iii. 4.) being the author of our salvation, as are all the three divine persons. (Witham) --- As this letter was to be read to the faithful, it was proper that St. Paul should speak with dignity and authority; and, as in the course of it he reproves false apostles who taught from themselves, he reminds them at the beginning of his letter, that he himself had entered the sacred ministry, and was an apostle by the command of God. (Calmet)

To Timothy, my beloved son [1] in faith: not that St. Paul first converted him, but that by his instructions he was settled in the principles of faith and of the Christian religion. (Witham)

Dilecto, Greek: gnesio tekio. Some manuscripts, Greek: agapeto.

Because I did it ignorantly in unbelief, or in incredulity. Not that we can think it an invincible and altogether an inculpable ignorance, such as would have made St. Paul blameless in the sight of God. It was through his pure mercy that he called St. Paul, when his great sins and false zeal made him a greater object of the divine mercy: and God in him was pleased to make known to all men his wonderful patience, that no sinner might despair. The grace of God was superabounding, or exceedingly abundant in him. (Witham)

Hitherto Paul's epistles were directed to churches; now follow some to particular persons: two to Timothy, one to Titus, and another to Philemon—all three ministers. Timothy and Titus were evangelists, an inferior order to the apostles, as appears by Eph. iv. 11 , Some prophets, some apostles, some evangelists. Their commission and work was much the same with that of the apostles, to plant churches, and water the churches that were planted; and accordingly they were itinerants, as we find Timothy was. Timothy was first converted by Paul, and therefore he calls him his own son in the faith: we read of his conversion, Acts xvi. 3 .

The scope of these two epistles is to direct Timothy how to discharge his duty as an evangelist at Ephesus, where he now was, and where Paul ordered him for some time to reside, to perfect the good work which he had begun there. As for the ordinary pastoral charge of that church, he had very solemnly committed it to the presbytery, as appears from Acts xx. 28 , where he charges the presbyters to feed the flock of God, which he had purchased with his own blood.

After the inscription ( ver. 1, 2 ) we have, I. The charge given to Timothy, ver. 3, 4 . II. The true end of the law ( ver. 5-11 ), where he shows that it is entirely agreeable to the gospel. III. He mentions his own call to be an apostle, for which he expresses his thankfulness, ver. 12-16 . IV. His doxology, ver. 17 . V. A renewal of the charge to Timothy, ver. 18 . And of Hymenæus and Alexander, ver. 19, 20 .

1 Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; 2 Unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. 3 As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine, 4 Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith: so do.

Here is, I. The inscription of the epistle, from whom it is sent: Paul an apostle of Jesus Christ, constituted an apostle by the commandment of God our Saviour, and Lord Jesus Christ. His credentials were unquestionable. He had not only a commission, but a commandment, not only from God our Saviour, but from Jesus Christ: he was a preacher of the gospel of Christ, and a minister of the kingdom of Christ. Observe, God is our Saviour.— Jesus Christ, who is our hope. Observe, Jesus Christ is a Christian's hope; our hope is in him, all our hope of eternal life is built upon him; Christ is in us the hope of glory, Col. i. 27 . He calls Timothy his own son, because he had been an instrument of his conversion, and because he had been a son that served him, served with him in the gospel, Phil. ii. 22 . Timothy had not been wanting in the duty of a son to Paul, and Paul was not wanting in the care and tenderness of a father to him.

II. The benediction is, grace, mercy, and peace, from God our Father. Some have observed that whereas in all the epistles to the churches the apostolical benediction is grace and peace, in these two epistles to Timothy and that to Titus it is grace, mercy, and peace: as if ministers had more need of God's mercy than other men. Ministers need more grace than others, to discharge their duty faithfully; and they need more mercy than others, to pardon what is amiss in them: and if Timothy, so eminent a minister, must be indebted to the mercy of God, and needed the increase and continuance of it, how much more do we ministers, in these times, who have so little of his excellent spirit!

12 And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; 13 Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. 14 And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. 15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. 16 Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting. 17 Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen.

Here the apostle, I. Returns thanks to Jesus Christ for putting him into the ministry. Observe, 1. It is Christ's work to put men into the ministry, Acts xxvi. 16, 17 . God condemned the false prophets among the Jews in these words, I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied, Jer. xxiii. 21 . Ministers, properly speaking, cannot make themselves ministers; for it is Christ's work, as king and head, prophet and teacher, of his church. 2. Those whom he puts into the ministry he fits for it; whom he calls he qualifies. Those ministers who are no way fit for their work, nor have ability for it, are not of Christ's putting into the ministry, though there are different qualifications as to gifts and graces. 3. Christ gives not only ability, but fidelity, to those whom he puts into the ministry: He counted me faithful; and none are counted faithful but those whom he makes so. Christ's ministers are trusty servants, and they ought to be so, having so great a trust committed to them. 4. A call to the ministry is a great favour, for which those who are so called ought to give thanks to Jesus Christ: I thank Christ Jesus our Lord, who hath put me into the ministry.

II. The more to magnify the grace of Christ in putting him into the ministry, he gives an account of his conversion.

1. What he was before his conversion: A blasphemer, a persecutor, and injurious. Saul breathed out threatenings and slaughter against the disciples of the Lord, Acts ix. 1 . He made havoc of the church, Acts viii. 3 . He was a blasphemer of God, a persecutor of the saints, and injurious to both. Frequently those who are designed for great and eminent services are left to themselves before their conversion, to fall into great wickedness, that the mercy of God may be the more glorified in their remission, and the grace of God in their regeneration. The greatness of sin is no bar to our acceptance with God, no, nor to our being employed for him, if it be truly repented of. Observe here, (1.) Blasphemy, persecution, and injuriousness, are very great and heinous sins, and those who are guilty of them are sinners before God exceedingly. To blaspheme God is immediately and directly to strike at God; to persecute his people is to endeavour to wound him through their sides; and to be injurious is to be like Ishmael, whose hand was against every one, and every one was against him; for such invade God's prerogative, and encroach upon the liberties of their fellow-creatures. (2.) True penitents, to serve a good purpose, will not be backward to own their former condition before they were brought home to God: this good apostle often confessed what his former life had been, as Acts xxii. 4 ; xxvi. 10, 11 .

2. The great favour of God to him: But I obtained mercy. This was a blessed but indeed, a great favour, that so notorious a rebel should find mercy with his prince.

(1.) If Paul had persecuted the Christians wilfully, knowing them to be the people of God, for aught I know he had been guilty of the unpardonable sin; but, because he did it ignorantly and in unbelief, he obtained mercy. Note, [1.] What we do ignorantly is a less crime than what we do knowingly; yet a sin of ignorance is a sin, for he that knew not his Master's will, but did commit things worthy of stripes, shall be beaten with few stripes, Luke xii. 48 . Ignorance in some cases will extenuate a crime, though it do not take it away. [2.] Unbelief is at the bottom of what sinners do ignorantly; they do not believe God's threatenings, otherwise they could not do as they do. [3.] For these reasons Paul obtained mercy: But I obtained mercy, because I did it ignorantly, in unbelief. [4.] Here was mercy for a blasphemer, a persecutor, and an injurious person: " But I obtained mercy, I a blasphemer," &c.

(2.) Here he takes notice of the abundant grace of Jesus Christ, v. 14 . The conversion and salvation of great sinners are owing to the grace of Christ, his exceedingly abundant grace, even that grace of Christ which appears in his glorious gospel ( v. 15 ): This is a faithful saying, &c. Here we have the sum of the whole gospel, that Jesus Christ came into the world. The Son of God took upon him our nature, was made flesh, and dwelt among us, John i. 14 . He came into the world, not to call the righteous but sinners to repentance, Matt. ix. 13 . His errand into the world was to seek and find, and so save, those that were lost, Luke xix. 10 . The ratification of this is that it is a faithful saying, and worthy of all acceptation. It is good news, worthy of all acceptation; and yet not too good to be true, for it is a faithful saying. It is a faithful saying, and therefore worthy to be embraced in the arms of faith: it is worthy of all acceptation, and therefore to be received with holy love, which refers to the foregoing verse , where the grace of Christ is said to abound in faith and love. In the close of the verse Paul applies it to himself: Of whom I am chief. Paul was a sinner of the first rank; so he acknowledges himself to have been, for he breathed out threatenings and slaughter against the disciples of the Lord, &c., Acts ix. 1, 2 . Persecutors are some of the worst of sinners: such a one Paul had been. Or, of whom I am chief, that is, of pardoned sinners I am chief. It is an expression of his great humility; he that elsewhere calls himself the least of all saints ( Eph. iii. 8 ) here calls himself the chief of sinners. Observe, [1.] Christ Jesus has come into the world; the prophecies concerning his coming are now fulfilled. [2.] He came to save sinners; he came to save those who could not save and help themselves. [3.] Blasphemers and persecutors are the chief of sinners, so Paul reckoned them. [4.] The chief of sinners may become the chief of saints; so this apostle was, for he was not a whit behind the very chief apostles ( 2 Cor. xi. 5 ), for Christ came to save the chief of sinners. [5.] This is a very great truth, it is a faithful saying; these are true and faithful words, which may be depended on. [6.] It deserves to be received, to be believed by us all, for our comfort and encouragement.

(3.) The mercy which Paul found with God, notwithstanding his great wickedness before his conversion, he speaks of,

[1.] For the encouragement of others to repent and believe ( v. 16 ): For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to those who should hereafter believe. It was an instance of the long-suffering of Christ that he would bear so much with one who had been so very provoking; and it was designed for a pattern to all others, that the greatest sinners might not despair of mercy with God. Note here, First, Our apostle was one of the first great sinners converted to Christianity. Secondly, He was converted, and obtained mercy, for the sake of others as well as of himself; he was a pattern to others. Thirdly, The Lord Jesus Christ shows great long-suffering in the conversion of great sinners. Fourthly, Those who obtain mercy believe on the Lord Jesus Christ; for without faith it is impossible to please God, Heb. xi. 6 . Fifthly, Those who believe on Christ believe on him to life everlasting; they believe to the saving of the soul, Heb. x. 39 .

Genuineness.-- The ancient Church never doubted of their being canonical and written by Paul. They are in the Peschito Syriac version of the second century. Muratori's Fragment on the Canon of Scripture, at the close of the second century, acknowledges them as such. Irenæus [Against Heresies, 1; 3.3.3; 4.16.3; 2.14.8; 3.11.1; 1.16.3], quotes 1Ti 1:4 , 9 ; 6:20 ; 2Ti 4:9-11 ; Tit 3:10 . Clement of Alexandria [Miscellanies, 2, p. 457; 3, pp. 534, 536; 1, p. 350], quotes 1Ti 6:1 , 20 ; Second Timothy, as to deaconesses; Tit 1:12 . Tertullian [The Prescription against Heretics, 25; 6], quotes 1Ti 6:20 ; 2Ti 1:14 ; 1Ti 1:18 ; 6:13 , &c.; 2Ti 2:2 ; Tit 3:10 , 11 . Eusebius includes the three in the "universally acknowledged" Scriptures. Also Theophilus of Antioch [To Autolychus, 3.14], quotes 1Ti 2:1 , 2 ; Tit 3:1 , and Caius (in Eusebius [Ecclesiastical History, 6.20]) recognizes their authenticity. Clement of Rome, in the end of the first century, in his first Epistle to the Corinthians [29], quotes 1Ti 2:8 . Ignatius, in the beginning of the second century, in Epistle to Polycarp, [6], alludes to 2Ti 2:4 . Polycarp, in the beginning of the second century [Epistle to the Philippians, 4], alludes to 2Ti 2:4 ; and in the ninth chapter to 2Ti 4:10 . Hegisippus, in the end of the second century, in Eusebius [Ecclesiastical History, 3.32], alludes to 1Ti 6:3 , 20 . Athenagoras, in the end of the second century, alludes to 1Ti 6:16 . Justin Martyr, in the middle of the second century [Dialogue with Trypho, 47], alludes to Tit 3:4 . The Gnostic Marcion alone rejected these Epistles.

The HERESIES OPPOSED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as subsequently developed. The references to Judaism and legalism are clear ( 1Ti 1:7 ; 4:3 ; Tit 1:10 , 14 ; 3:9 ). Traces of beginning Gnosticism are also unequivocal ( 1Ti 1:4 ). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in 1Ti 4:3 , &c. In 1Ti 6:20 the term Gnosis ("science") itself occurs. Another Gnostic error, namely, that "the resurrection is past," is alluded to in 2Ti 2:17 , 18. The Judaism herein opposed is not that of the earlier Epistles, which upheld the law and tried to join it with faith in Christ for justification. It first passed into that phase of it which appears in the Epistle to the Colossians, whereby will-worship and angel-worship were superadded to Judaizing opinions. Then a further stage of the same evil appears in the Epistle to the Philippians ( Php 3:2 , 18, 19), whereby immoral practice accompanied false doctrine as to the resurrection (compare 2Ti 2:18 , with 1Co 15:12 , 32, 33). This descent from legality to superstition, and from superstition to godlessness, appears more matured in the references to it in these Pastoral Epistles. The false teachers now know not the true use of the law ( 1Ti 1:7 , 8 ), and further, have put away good conscience as well as the faith ( 1Ti 1:19 ; 4:2 ); speak lies in hypocrisy, are corrupt in mind, and regard godliness as a means of earthly gain ( 1Ti 6:5 Tit 1:11 ); overthrow the faith by heresies eating as a canker, saying the resurrection is past ( 2Ti 2:17 , 18), leading captive silly women, ever learning yet never knowing the truth, reprobate as Jannes and Jambres ( 2Ti 3:6 , 8 ), defiled, unbelieving, professing to know God, but in works denying Him, abominable, disobedient, reprobate ( Tit 1:15 , 16 ). This description accords with that in the Catholic Epistles of St. John and St. Peter, and, in the Epistle to the Hebrews. This fact proves the later date of these Pastoral Epistles as compared with Paul's earlier Epistles. The Judaism reprobated herein is not that of an earlier date, so scrupulous as to the law; it was now tending to immortality of practice. On the other hand, the Gnosticism opposed in these Epistles is not the anti-Judaic Gnosticism of a later date, which arose as a consequence of the overthrow of Judaism by the destruction of Jerusalem and the temple, but it was the intermediate phase between Judaism and Gnosticism, in which the Oriental and Greek elements of the latter were in a kind of amalgam with Judaism, just prior to the overthrow of Jerusalem.

The DIRECTIONS AS TO CHURCH GOVERNORS and ministers, "bishop-elders, and deacons," are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the Church at Ephesus, and to Titus, holding the same office in Crete, for securing the due administration of the Church when he should be no more, and at a time when heresies were rapidly springing up. Compare his similar anxiety in his address to the Ephesian elders ( Ac 20:21-30 ). The Presbyterate (elders; priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the Church ( Ac 6:3 ; 11:30 ; 14:23 ). Timothy and Titus, as superintendents or overseers (so bishop subsequently meant), were to exercise the same power in ordaining elders at Ephesus which the apostle had exercised in his general supervision of all the Gentile churches.

The PECULIARITIES OF MODES OF THOUGHT AND EXPRESSION, are such as the difference of subject and circumstances of those addressed and those spoken of in these Epistles, as compared with the other Epistles, would lead us to expect. Some of these peculiar phrases occur also in Galatians, in which, as in the Pastoral Epistles, he, with his characteristic fervor, attacks the false teachers. Compare 1Ti 2:6 ; Tit 2:14 , "gave Himself for us," with Ga 1:4 ; 1Ti 1:17 ; 2Ti 4:18 , "for ever and ever," with Ga 1:5 : "before God," 1Ti 5:21 ; 6:13 ; 2Ti 2:14 ; 4:1 , with Ga 1:20 : "a pillar," 1Ti 3:15 , with Ga 2:9 : "mediator," 1Ti 2:5 , with Ga 3:20 : "in due season," 1Ti 2:6 ; 6:15 ; Tit 1:3 with Ga 6:9 .

Time and place of writing.-- The First Epistle to Timothy was written not long after Paul had left Ephesus for Macedon ( 1Ti 1:3 ). Now, as Timothy was in Macedon with Paul ( 2Co 1:1 ) on the occasion of Paul's having passed from Ephesus into that country, as recorded, Ac 19:22 ; 20:1 , whereas the First Epistle to Timothy contemplates a longer stay of Timothy in Ephesus, Mosheim supposes that Paul was nine months of the "three years" stay mostly at Ephesus ( Ac 20:31 ) in Macedonia, and elsewhere (perhaps Crete), (the mention of only "three months" and "two years," Ac 19:8 , 10 , favors this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the Church of Ephesus. It is not likely that Ephesus and the neighboring churches should have been left long without church officers and church organization, rules respecting which are giver in this Epistle. Moreover, Timothy was still "a youth" ( 1Ti 4:12 ), which he could hardly be called after Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Ac 20:25 , Paul asserts his knowledge that the Ephesians should not all see his face again, so that 1Ti 1:3 will thus refer to his sojourn at Ephesus, recorded in Ac 19:10 , whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the Church. However, his visit recorded in Ac 19:1-41 was not his first visit. The beginning of the Church at Ephesus was probably made at his visit a year before ( Ac 18:19-21 ). Apollos, Aquila and Priscilla, carried on the work ( Ac 18:24-26 ). Thus, as to the sudden growth of false teachers, there was time enough for their springing up, especially considering that the first converts at Ephesus were under Apollos' imperfect Christian teachings at first, imbued as he was likely to be with the tenets of Philo of Alexandria, Apollos' native town, combined with John the Baptist's Old Testament teachings ( Ac 18:24-26 ). Besides Ephesus, from its position in Asia, its notorious voluptuousness and sorcery ( Ac 19:18 , 19 ), and its lewd worship of Diana (answering to the Phoenician Ashtoreth), was likely from the first to tinge Christianity in some of its converts with Oriental speculations and Asiatic licentiousness of practices. Thus the phenomenon of the phase of error presented in this Epistle, being intermediate between Judaism and later Gnosticism (see above), would be such as might occur at an early period in the Ephesian Church, as well as later, when we know it had open "apostles" of error ( Re 2:2 , 6 ), and Nicolaitans infamous in practice. As to the close connection between this First Epistle and the Second Epistle (which must have been written at the close of Paul's life), on which Alford relies for his theory of making the First Epistle also written at the close of Paul's life, the similarity of circumstances, the person addressed being one and the same, and either in Ephesus at the time, or at least connected with Ephesus as its church overseer, and having heretics to contend with of the same stamp as in the First Epistle, would account for the connection. There is not so great identity of tone as to compel us to adopt the theory that some years could not have elapsed between the two Epistles.

However, all these arguments against the later date may be answered. This First Epistle may refer not to the first organization of the Church under its bishops, or elders and deacons, but to the moral qualifications laid down at a later period for those officers when scandals rendered such directions needful. Indeed, the object for which he left Timothy at Ephesus he states ( 1Ti 1:3 ) to be, not to organize the Church for the first time, but to restrain the false teachers. The directions as to the choice of fit elders and deacons refer to the filling up of vacancies, not to their first appointment. The fact of there existing an institution for Church widows implies an established organization. As to Timothy's "youth," it may be spoken of comparatively young compared with Paul, now "the aged" (Phm 9), and with some of the Ephesian elders, senior to Timothy their overseer. As to Ac 20:25 , we know not but that "all" of the elders of Ephesus called to Miletus "never saw Paul's face" afterwards, as he "knew" (doubtless by inspiration) would be the case, which obviates the need of Alford's lax view, that Paul was wrong in this his positive inspired anticipation (for such it was, not a mere boding surmise as to the future). Thus he probably visited Ephesus again ( 1Ti 1:3 ; 2Ti 1:18 ; 4:20 , he would hardly have been at Miletum, so near Ephesus, without visiting Ephesus) after his first imprisonment in Rome, though all the Ephesian elders whom he had addressed formerly at Miletus did not again see him. The general similarity of subject and style, and of the state of the Church between the two Epistles, favors the view that they were near one another in date. Also, against the theory of the early date is the difficulty of defining, when, during Paul's two or three years' stay at Ephesus, we can insert an absence of Paul from Ephesus long enough for the requirements of the case, which imply a lengthened stay and superintendence of Timothy at Ephesus (see, however, 1Ti 3:14 , on the other side) after having been "left" by Paul there. Timothy did not stay there when Paul left Ephesus ( Ac 19:22 ; 20:1 ; 2Co 1:1 ). In 1Ti 3:14 , Paul says, "I write, hoping to come unto thee shortly," but on the earlier occasion of his passing from Ephesus to Macedon he had no such expectation, but had planned to spend the summer in Macedon, and the winter in Corinth, ( 1Co 16:6 ). The expression "Till I come" ( 1Ti 4:13 ), implies that Timothy was not to leave his post till Paul should arrive; this and the former objection, however, do not hold good against Mosheim's theory. Moreover, Paul in his farewell address to the Ephesian elders prophetically anticipates the rise of false teachers hereafter of their own selves; therefore this First Epistle, which speaks of their actual presence at Ephesus, would naturally seem to be not prior, but subsequent, to the address, that is, will belong to the later date assigned. In the Epistle to the Ephesians no notice is taken of the Judaeo-Gnostic errors, which would have been noticed had they been really in existence; however, they are alluded to in the contemporaneous sister Epistle to Colossians ( Col 2:1-23 ).

Whatever doubt must always remain as to the date of the First Epistle, there can be hardly any as to that of the Second Epistle. In 2Ti 4:13 , Paul directs Timothy to bring the books and cloak which the apostle had left at Troas. Assuming that the visit to Troas referred to is the one mentioned in Ac 20:5-7 , it will follow that the cloak and parchments lay for about seven years at Troas, that being the time that elapsed between the visit and Paul's first imprisonment at Rome: a very unlikely supposition, that he should have left either unused for so long. Again, when, during his first Roman imprisonment, he wrote to the Colossians ( Col 4:14 ) and Philemon (Phm 24), Demas was with him; but when he was writing 2Ti 4:10 , Demas had forsaken him from love of this world, and gone to Thessalonica. Again, when he wrote to the Ephesians, Colossians, Philippians, and Philemon, he had good hopes of a speedy liberation; but here in 2Ti 4:6-8 , he anticipates immediate death, having been at least once already tried ( 2Ti 4:16 ). Again, he is in this Epistle represented as in closer confinement than he was when writing those former Epistles in his first imprisonment (even in the Philippians, which represent him in greater uncertainty as to his life, he cherished the hope of soon being delivered, Php 2:24 ; 2Ti 1:16-18; 2:9; 4:6-8, 16). Again ( 2Ti 4:20 ), he speaks of having left Trophimus sick at Miletum. This could not have been on the occasion, Ac 20:15 . For Trophimus was with Paul at Jerusalem shortly afterwards ( Ac 21:29 ). Besides, he would thus be made to speak of an event six or seven years after its occurrence, as a recent event: moreover, Timothy was, on that occasion of the apostle being at Miletum, with Paul, and therefore needed not to be informed of Trophimus' sickness there ( Ac 20:4-17 ). Also, the statement ( 2Ti 4:20 ), "Erastus abode at Corinth," implies that Paul had shortly before been at Corinth, and left Erastus there; but Paul had not been at Corinth for several years before his first imprisonment, and in the interval Timothy had been with him, so that he did not need to write subsequently about that visit. He must therefore have been liberated after his first imprisonment (indeed, He 13:23 , 24 , expressly proves that the writer was in Italy and at liberty), and resumed his apostolic journeyings, and been imprisoned at Rome again, whence shortly before his death he wrote Second Timothy.

Eusebius [Chronicles, Anno 2083] (beginning October, A.D. 67), says, "Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome." So Jerome [On Illustrious Men], "In the fourteenth year of Nero, Paul was beheaded at Rome for Christ's sake, on the same day as Peter, and was buried on the Ostian Road, in the thirty-seventh year after the death of our Lord." Alford reasonably conjectures the Pastoral Epistles were written near this date. The interval was possibly filled up (so Clement of Rome states that Paul preached as far as "to the extremity of the west") by a journey to Spain ( Ro 15:24 , 28 ), according to his own original intention. Muratori's Fragment on the Canon of Scripture (about A.D. 170) also alleges Paul's journey into Spain. So Eusebius, Chrysostom, and Jerome. Be that as it may, he seems shortly before his second imprisonment to have visited Ephesus, where a new body of elders governed the Church ( Ac 20:25 ), say in the latter end of A.D. 66, or beginning of 67. Supposing him thirty at his conversion, he would now be upwards of sixty, and older in constitution than in years, through continual hardship. Even four years before he called himself "Paul the aged" (Phm 9).

From Ephesus he went into Macedonia ( 1Ti 1:3 ). He may have written the First Epistle to Timothy from that country. But his use of "went," not "came," in 1Ti 1:3 , "When I went into Macedonia," implies he was not there when writing. Wherever he was, he writes uncertain how long he may be detained from coming to Timothy ( 1Ti 3:14 , 15 ). Birks shows the probability that he wrote from Corinth, between which city and Ephesus the communication was rapid and easy. His course, as on both former occasions, was from Macedon to Corinth. He finds a coincidence between 1Ti 2:11-14 , and 1Co 14:34 , as to women being silent in Church; and 1Ti 5:17 , 18 , and 1Co 9:8-10 , as to the maintenance of ministers, on the same principle as the Mosaic law, that the ox should not be muzzled that treadeth out the corn; and 1Ti 5:19 , 20 , and 2Co 13:1-4 , as to charges against elders. It would be natural for the apostle in the very place where these directions had been enforced, to reproduce them in his letter.

The date of the Epistle to Titus must depend on that assigned to First Timothy, with which it is connected in subject, phraseology, and tone. There is no difficulty in the Epistle to Titus, viewed by itself, in assigning it to the earlier date, namely, before Paul's first imprisonment. In Ac 18:18 , 19 , Paul, in journeying from Corinth to Palestine, for some cause or other landed at Ephesus. Now we find ( Tit 3:13 ) that Apollos in going from Ephesus to Corinth was to touch at Crete (which seems to coincide with Apollos' journey from Ephesus to Corinth, recorded in Ac 18:24 , 27 ; 19:1 ); therefore it is not unlikely that Paul may have taken Crete similarly on his way between Corinth and Ephesus; or, perhaps been driven out of his course to it in one of his three shipwrecks spoken of in 2Co 11:25 , 26 ; this will account for his taking Ephesus on his way from Corinth to Palestine, though out of his regular course. At Ephesus Paul may have written the Epistle to Titus [Hug]; there he probably met Apollos and gave the Epistle to Titus to his charge, before his departure for Corinth by way of Crete, and before the apostle's departure for Jerusalem (Ac 18:19-21, 24). Moreover, on Paul's way back from Jerusalem and Antioch, he travelled some time in Upper Asia ( Ac 19:1 ); and it was then, probably, that his intention to "winter at Nicopolis" was realized, there being a town of that name between Antioch and Tarsus, lying on Paul's route to Galatia ( Tit 3:12 ). Thus, First Timothy will, in this theory, be placed two and a half years later ( Ac 20:1 ; compare 1Ti 1:3 ).

Alford's argument for classing the Epistle to Titus with First Timothy, as written after Paul's first Roman imprisonment, stands or falls with his argument for assigning First Timothy to that date. Indeed, Hug's unobjectionable argument for the earlier date of the Epistle to Titus, favors the early date assigned to First Timothy, which is so much akin to it, if other arguments be not thought to counterbalance this. The Church of Crete had been just founded ( Tit 1:5 ), and yet the same heresies are censured in it as in Ephesus, which shows that no argument, such as Alford alleges against the earlier date of First Timothy, can be drawn from them ( Tit 1:10 , 11, 15 , 16 ; 3:9 , 11 ). But vice versa, if, as seems likely from the arguments adduced, the First Epistle to Timothy be assigned to the later date, the Epistle to Titus must, from similarity of style, belong to the same period. Alford traces Paul's last journey before his second imprisonment thus: To Crete ( Tit 1:5 ), Miletus ( 2Ti 4:20 ), Colosse (fulfilling his intention, Phm 22), Ephesus ( 1Ti 1:3 ; 2Ti 1:18 ), from which neighborhood he wrote the Epistle to Titus; Troas, Macedonia, Corinth ( 2Ti 4:20 ), Nicopolis ( Tit 3:12 ) in Epirus, where he had intended to winter; a place in which, as being a Roman colony, he would be free from tumultuary violence, and yet would be more open to a direct attack from foes in the metropolis, Rome. Being known in Rome as the leader of the Christians, he was probably [Alford] arrested as implicated in causing the fire in A.D. 64, attributed by Nero to the Christians, and was sent to Rome by the Duumvirs of Nicopolis. There he was imprisoned as a common malefactor ( 2Ti 2:9 ); his Asiatic friends deserted him, except Onesiphorus ( 2Ti 1:16 ). Demas, Crescens, and Titus, left him. Tychicus he had sent to Ephesus. Luke alone remained with him ( 2Ti 4:10-12 ). Under the circumstances he writes the Second Epistle to Timothy, most likely while Timothy was at Ephesus ( 2Ti 2:17 ; compare 1Ti 1:20 ; 2Ti 4:13 ), begging him to come to him before winter ( 2Ti 4:21 ), and anticipating his own execution soon ( 2Ti 4:6 ). Tychicus was perhaps the bearer of the Second Epistle ( 2Ti 4:12 ). His defense was not made before the emperor, for the latter was then in Greece ( 2Ti 4:16 , 17 ). Tradition represents that he died by the sword, which accords with the fact that his Roman citizenship would exempt him from torture; probably late in A.D. 67 or A.D. 68, the last year of Nero.

Timothy is first mentioned, Ac 16:1 , as dwelling in Lystra (not Derbe, compare Ac 20:4 ). His mother was a Jewess named Eunice ( 2Ti 1:5 ); his father, "a Greek" (that is, a Gentile). As Timothy is mentioned as "a disciple" in Ac 16:1 , he must have been converted before, and this by Paul ( 1Ti 1:2 ), probably at his former visit to Lystra ( Ac 14:6 ); at the same time, probably, that his Scripture-loving mother, Eunice, and grandmother, Lois, were converted to Christ from Judaism ( 2Ti 3:14 , 15 ). Not only the good report given as to him by the brethren of Lystra, but also his origin, partly Jewish, partly Gentile, adapted him specially for being Paul's assistant in missionary work, laboring as the apostle did in each place, firstly among the Jews, and then among the Gentiles. In order to obviate Jewish prejudices, he first circumcised him. He seems to have accompanied Paul in his tour through Macedonia; but when the apostle went forward to Athens, Timothy and Silas remained in Berea. Having been sent back by Paul to visit the Thessalonian Church ( 1Th 3:2 ), he brought his report of it to the apostle at Corinth ( 1Th 3:6 ). Hence we find his name joined with Paul's in the addresses of both the Epistles to Thessalonians, which were written at Corinth. We again find him "ministering to" Paul during the lengthened stay at Ephesus ( Ac 19:22 ). Thence he was sent before Paul into Macedonia and to Corinth ( 1Co 4:17 ; 16:10 ). He was with Paul when he wrote the Second Epistle to Corinthians ( 2Co 1:1 ); and the following winter in Corinth, when Paul sent from thence his Epistle to the Romans ( Ro 16:21 ). On Paul's return to Asia through Macedonia, he went forward and waited for the apostle at Troas ( Ac 20:3-5 ). Next we find him with Paul during his imprisonment at Rome, when the apostle wrote the Epistles to Colossians ( Col 1:1 ), Philemon (Phm 1), and Philippians ( Php 1:1 ). He was imprisoned and set at liberty about the same time as the writer of the Hebrews ( He 13:23 ). In the Pastoral Epistles, we find him mentioned as left by the apostle at Ephesus to superintend the Church there ( 1Ti 1:3 ). The last notice of him is in the request which Paul makes to him ( 2Ti 4:21 ) to "come before winter," that is about A.D. 67 [Alford]. Eusebius [Ecclesiastical History, 3.42], reports that he was first bishop of Ephesus; and [NICOPHORUS, Ecclesiastical History, 3.11], represents that he died by martyrdom. If then, St. John, as tradition represents, resided and died in that city, it must have been at a later period. Paul himself ordained or consecrated him with laying on of his own hands, and those of the presbytery, in accordance with prophetic intimations given respecting him by those possessing the prophetic gift ( 1Ti 1:18 ; 4:14 2Ti 1:6 ). His self-denying character is shown by his leaving home at once to accompany the apostle, and submitting to circumcision for the Gospel's sake; and also by his abstemiousness (noted in 1Ti 5:23 ) notwithstanding his bodily infirmities, which would have warranted a more generous diet. Timidity and a want of self-confidence and boldness in dealing with the difficulties of his position, seem to have been a defect in his otherwise beautiful character as a Christian minister ( 1Co 16:10 ; 1Ti 4:12 ; 2Ti 1:7 ).

The DESIGN of the First Epistle was: (1) to direct Timothy to charge the false teachers against continuing to teach other doctrine than that of the Gospel ( 1Ti 1:3-20 ; compare Re 2:1-6); (2) to give him instructions as to the orderly conducting of worship, the qualifications of bishops and deacons, and the selection of widows who should, in return for Church charity, do appointed service (1Ti 2: 1-6:2 ); ( 3 ) to warn against covetousness, a sin prevalent at Ephesus, and to urge to good works ( 1Ti 6:3-19 ).

1Ti 1:1-20 . Address: Paul's Design in Having Left Timothy at Ephesus, Namely, to Check False Teachers; True Use of the Law; Harmonizing with the Gospel; God's Grace in Calling Paul, Once a Blasphemer, to Experience and to Preach It; Charges to Timothy.

1. by the commandment of God-- the authoritative injunction, as well as the commission, of God. In the earlier Epistles the phrase is, "by the will of God." Here it is expressed in a manner implying that a necessity was laid on him to act as an apostle, not that it was merely at his option. The same expression occurs in the doxology, probably written long after the Epistle itself [Alford] ( Ro 16:26 ).

God our Saviour-- The Father ( 1Ti 2:3 ; 4:10 ; Lu 1:47 ; 2Ti 1:9 ; Tit 1:3 ; 2:10; 3:4; Jude 25). It was a Jewish expression in devotion, drawn from the Old Testament (compare Psa 106:21 ).

our hope-- ( Col 1:27 ; Tit 1:2 ; 2:13).

2. my own son-- literally, "a genuine son" (compare Ac 16:1 ; 1Co 4:14-17 ). See Introduction.

mercy-- added here, in addressing Timothy, to the ordinary salutation, "Grace unto you ( Ro 1:7 ; 1Co 1:3 , &c.), and peace." In Ga 6:16 , "peace and mercy" occur. There are many similarities of style between the Epistle to the Galatians and the Pastoral Epistles (see Introduction); perhaps owing to his there, as here, having, as a leading object in writing, the correction of false teachers, especially as to the right and wrong use of the law ( 1Ti 1:9 ). If the earlier date be assigned to First Timothy, it will fall not long after, or before (according as the Epistle to the Galatians was written at Ephesus or at Corinth) the writing of the Epistle to the Galatians, which also would account for some similarity of style. "Mercy" is grace of a more tender kind, exercised towards the miserable, the experience of which in one's own case especially fits for the Gospel MINISTRY. Compare as to Paul himself ( 1Ti 1:14 , 16 ; 1Co 7:25 ; 2Co 4:1 ; He 2:17 ) [Bengel]. He did not use "mercy" as to the churches, because "mercy" in all its fulness already existed towards them; but in the case of an individual minister, fresh measures of it were continually needed. "Grace" has reference to the sins of men; "mercy" to their misery. God extends His grace to men as they are guilty; His "mercy" to them as they are miserable [Trench].

Jesus Christ-- The oldest manuscripts read the order, "Christ Jesus." In the Pastoral Epistles "Christ" is often put before "Jesus," to give prominence to the fact that the Messianic promises of the Old Testament, well known to Timothy ( 2Ti 3:15 ), were fulfilled in Jesus.

12. The honor done him in having the Gospel ministry committed to him suggests the digression to what he once was, no better ( 1Ti 1:13 ) than those lawless ones described above ( 1Ti 1:9 , 10 ), when the grace of our Lord ( 1Ti 1:14 ) visited him.

And-- omitted in most (not all) of the oldest manuscripts.

I thank-- Greek, "I have (that is, feel) gratitude."

enabled me-- the same Greek verb as in Ac 9:22 , "Saul increased the more in strength." An undesigned coincidence between Paul and Luke, his companion. Enabled me, namely, for the ministry. "It is not in my own strength that I bring this doctrine to men, but as strengthened and nerved by Him who saved me" [Theodoret]. Man is by nature "without strength" ( Ro 5:6 ). True conversion and calling confer power [Bengel].

for that-- the main ground of his "thanking Christ."

he counted me faithful-- He foreordered and foresaw that I would be faithful to the trust committed to me. Paul's thanking God for this shows that the merit of his faithfulness was due solely to God's grace, not to his own natural strength ( 1Co 7:25 ). Faithfulness is the quality required in a steward ( 1Co 4:2 ).

putting me into-- rather as in 1Th 5:9 , "appointing me (in His sovereign purposes of grace) unto the ministry" ( Ac 20:24 ).

13. Who was before-- Greek, "Formerly being a blasphemer." "Notwithstanding that I was before a blasphemer," &c. ( Ac 26:9 , 11 ).

persecutor-- ( Ga 1:13 ).

injurious-- Greek, "insulter"; one who acts injuriously from arrogant contempt of others. Translate, Ro 1:30 , "despiteful." One who added insult to injury. Bengel translates, "a despiser." I prefer the idea, contumelious to others [Wahl]. Still I agree with Bengel that "blasphemer" is against God, "persecutor," against holy men, and "insolently injurious" includes, with the idea of injuring others, that of insolent "uppishness" [Donaldson] in relation to one's self. This threefold relation to God, to one's neighbor, and to one's self, occurs often in this Epistle ( 1Ti 1:5 , 9, 14 ; Tit 2:12 ).

I obtained mercy-- God's mercy, and Paul's want of it, stand in sharp contrast [Ellicott]; Greek, "I was made the object of mercy." The sense of mercy was perpetual in the mind of the apostle (compare Note, see on 1Ti 1:2 ). Those who have felt mercy can best have mercy on those out of the way ( He 5:2 , 3 ).

because I did it ignorantly-- Ignorance does not in itself deserve pardon; but it is a less culpable cause of unbelief than pride and wilful hardening of one's self against the truth ( Joh 9:41 ; Ac 26:9 ). Hence it is Christ's plea of intercession for His murderers ( Lu 23:34 ); and it is made by the apostles a mitigating circumstance in the Jews' sin, and one giving a hope of a door of repentance ( Ac 3:17 ; Ro 10:2 ). The "because," &c., does not imply that ignorance was a sufficient reason for mercy being bestowed; but shows how it was possible that such a sinner could obtain mercy. The positive ground of mercy being shown to him, lies solely in the compassion of God ( Tit 3:5 ). The ground of the ignorance lies in the unbelief, which implies that this ignorance is not unaccompanied with guilt. But there is a great difference between his honest zeal for the law, and a wilful striving against the Spirit of God ( Mt 12:24-32 ; Lu 11:52 ) [Wiesinger].

14. And-- Greek, "But." Not only so (was mercy shown me), but

the grace-- by which "I obtained mercy" ( 1Ti 1:13 ).

was exceeding abundant-- Greek, "superabounded." Where sin abounded, grace did much more abound" ( Ro 5:20 ).

with faith-- accompanied with faith, the opposite of "unbelief" ( 1Ti 1:13 ).

love-- in contrast to "a blasphemer, persecutor, and injurious."

which is in Christ-- as its element and home [Alford]: here as its source whence it flows to us.

The inscription of the title, of David himself.

1. Our King in this Psalm speaks in the character of the human nature He assumed, of whom the royal title at the time of His passion was eminently set forth.

2. Now He saith as follows; "Preserve me, O Lord, for in Thee have I hoped"

(ver. 1): "I have said to the Lord, Thou art my God, for Thou requirest not my goods"

(ver. 2): for with my goods Thou dost not look to be made blessed.

3. "To the saints who are on His earth"

(ver. 4): their infirmities have been multiplied not for their destruction, but that they might long for the Physician. "Afterwards they made haste." Accordingly after infirmities multiplied they made haste, that they might be healed. "I will not gather together their assemblies by blood." For their assemblies shall not be carnal, nor will I gather them together as one propitiated by the blood of cattle. "Nor will I be mindful of their names within My lips." But by a spiritual change what they have been shall be forgotten; nor by Me shall they be any more called either sinners, or enemies, or men; but righteous, and My brethren, and sons of God through My peace.

5. "The Lord is the portion of Mine inheritance, and of My cup" (ver. 5). For together with Me they shall possess the inheritance, the Lord Himself. Let others choose for themselves portions, earthly and temporal, to enjoy: the portion of the Saints is the Lord eternal. Let others drink of deadly pleasures, the portion of My cup is the Lord. In that I say, "Mine," I include the Church: for where the Head is, there is the body also. For into the inheritance will I gather together their assemblies, and by the inebriation of the cup I will forget their old names. "Thou art He who will restore to Me My inheritance:" that to these too, whom I free, may be known "the glory wherein I was with Thee before the world was made." For Thou wilt not restore to Me that which I never lost, but Thou wilt restore to these, who have lost it, the knowledge of that glory: in whom because I am, Thou wilt restore to Me.

6. "The lines have fallen to me in glorious places"

(ver. 7): whereby this inheritance may be seen and possessed. "Yea moreover too even unto night my reins have chastened Me." Yea besides understanding, even unto death, My inferior part, the assumption of flesh, hath instructed Me, that I might experience the darkness of mortality, which that understanding hath not.

8. "I foresaw the Lord in My sight always"

(ver. 8). But coming into things that pass away, I removed not Mine eye from Him who abideth ever, foreseeing this, that to Him I should return after passing through the things temporal. "For He is on My right hand, that I should not be moved." For He favoureth Me, that I should abide fixedly in Him.

9. "Wherefore My heart was glad, and My tongue exulted"

(ver. 10). For Thou wilt neither give My soul for a possession to those parts below. "Neither wilt Thou grant Thine Holy One to see corruption." Neither wilt Thou suffer that sanctified body, whereby others are to be also sanctified, to see corruption. "Thou hast made known to Me the paths of life" (ver. 11). Thou hast made known through Me the paths of humiliation, that men might return to life, from whence they fell through pride; in whom because I am, "Thou hast made known to Me." "Thou wilt fill Me with joy with Thy countenance." Thou wilt fill them with joy, that they should seek nothing further, when they shall see Thee "face to face;" in whom because I am, "Thou wilt fill Me." "Pleasure is at Thy right hand even to the end." Pleasure is in Thy favour and mercy in this life's journey, leading on even to the end of the glory of Thy countenance.

The inscription of a title. That is, a pillar or monument, Greek: stelographia: which is as much as to say, that this psalm is most worthy to be engraved on an everlasting monument. (Challoner) --- Mictam. Protestants, "Michtam." Marginal note, or "golden psalm of David," or most excellent. St. Jerome, &c., have divided the word into two: "of the humble and upright David." (Haydock) --- It may signify "inscribed." (Calmet) --- But there seems to be no reason for abandoning the Septuagint, who were well acquainted with the original. The psalm is in the form of a prayer, which David pronounces in the person of Christ, to whom the apostles apply several verses; and, as the rest seem to be of the same nature, we must understand all of the Messias, praying, in his sacred humanity, (Berthier) that his body may remain incorrupt. It may refer to Ezechias, to the captives, or rather to David, persecuted by Saul, and provoked to serve false gods, 1 Kings xxvi. 19. But then many expressions must be explained figuratively, (Calmet) and this would tend to weaken the prediction, (Berthier) which all the Fathers have understood of Christ suffering. (Calmet) --- The thing most worthy to be noted, (stilographia) by the prophet David, is our Saviour's crucifixion; (Worthington) the memory of which must be perpetuated. Job (xix. 24.) wished that what he said about the resurrection, might thus be engraven on flint. (Haydock) --- Preserve. David acknowledges his infirmity, and that all good comes from God. (Calmet) --- Jesus was heard praying with tears, &c., Hebrews v. 7. In his humanity, He might use these expressions, (Haydock) as He was the head of a new people, whom he wished to sanctify and instruct. (Berthier) --- He often prayed, as the gospel informs us. (Worthington)

I have. Hebrew, "Thou, my soul, hast said." But St. Jerome agrees with us. --- Goods. Hebrew, "my good is not above thee." I can desire nothing greater. (Berthier) --- Aquila and Vatable seem to have the same idea as the Septuagint. We reap all the profit from our piety. (Calmet) --- The redemption was entirely for man's benefit, (Worthington) though it gave the greatest glory to God. (Haydock) --- Since God, therefore, wants nothing, I will shew my kindness (Bellarmine) to the poor. (Haydock)

PSALM XV. (CONSERVA ME DOMINE.)

Christ's future victory and triumph over the world and death.

Cup. Eternal happiness consists in seeing (Worthington) and enjoying God, (Haydock) and is promised to the patient. Though Christ was truly king of Israel and exercised jurisdiction, (John xii., and xviii. 37., and Matthew xxi., &c.; Worthington) yet it was not of a temporal nature; (Haydock) and his chief inheritance was the Lord, who would reward his merits. He has taught all clergymen to make this happy choice; as they declare when they become such. Man may call God his inheritance, as he was made for him; and though he may have fallen, if he rise again, his title will be restored, and he may obtain felicity, whether he live in the world or retire from it. (Worthington) --- David alludes to the custom of allotting each his portion of wine and meat, which was greater in proportion to the person's dignity. He rejects with disdain all worldly and sensual joys. (Calmet) --- God in not "a part," but the whole portion of a good man. --- It is, &c. St. Jerome, "Thou are the possessor of my lot." I trust in thee for all. (Haydock) (1 Peter i. 4., and 2 Timothy i. 12.) In the ancient sacrifices a part was reserved for the offerer. But Jesus keeps nothing back.

Understanding. Hebrew, "counsel." In the night of tribulation God directs the reins, or affections of the soul. Christ might speak thus concerning his human nature. (Berthier) (Luke ii. 40., and Hebrews v. 7.) David also gives thanks to God for enabling him to make so happy a choice, and to avoid being seduced. (Calmet) --- He derives instructions from pain. (Worthington)

That I. Hebrew, "I shall not," &c. The sense is the same, but St. Peter agrees with us and the Septuagint, Acts ii. 25, &c. It is not of faith that the seven preceding verse regard Jesus Christ as the following do; but as the same person speaks, we may rationally infer that all should be explained of him. Though he always enjoyed the beatific vision, his soul had the affections of other men, and always tended to keep in God's presence. So the angels who see God, desire more and more to contemplate him, 1 Peter i. 12. How earnestly ought we to strive always to keep in the divine presence! (Berthier) then we should constantly advance in virtue, and fear no dangers. The patriarchs thus walked with God, and arrived at such perfection. (Haydock) --- The Father was always at the right hand of his Son, to support and glorify him; and the Son, having continually performed what was pleasing to God, (John viii. 29.) was placed at his right hand at his ascension, though his divinity had never been separated from him. (Calmet) --- He had always God in view, and has left us a pattern how to behave. (Worthington)

Of life. The observance of the commandments, (St. Jerome) or the method of obtaining happiness by patience and humility. (St. Augustine) --- Thou hast opened a new track to me (Haydock) in the resurrection, unknown to mortals. (Euthymius; Bellarmine) --- For though some had been already raised to life, Christ is still called the first-fruits of those who sleep, or of the dead; because none had raised themselves to life, as he did. (Haydock) (John x. 18.) --- Yet he attributes all the glory to the Father, either because he is the origin of the Deity, or because Jesus considered himself as man, and was in all things obedient to his Father. (Berthier) --- His sacred humanity was now glorified, and beheld the face of God in a more perfect manner than any mere creature can do, tasting inexplicable delights for ever. (Calmet) --- We must die and rise again, (Worthington) before we shall perfectly comprehend the ways of life. Then we shall form a true judgment of all terrestrial things. (Haydock)

1 Preserve me, O God: for in thee do I put my trust. 2 O my soul, thou hast said unto the Lord , Thou art my Lord: my goodness extendeth not to thee; 3 But to the saints that are in the earth, and to the excellent, in whom is all my delight. 4 Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips. 5 The Lord is the portion of mine inheritance and of my cup: thou maintainest my lot. 6 The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. 7 I will bless the Lord , who hath given me counsel: my reins also instruct me in the night seasons.

This psalm is entitled Michtam, which some translate a golden psalm, a very precious one, more to be valued by us than gold, yea, than much fine gold, because it speaks so plainly of Christ and his resurrection, who is the true treasure hidden in the field of the Old Testament.

I. David here flies to God's protection with a cheerful believing confidence in it ( v. 1 ): " Preserve me, O God! from the deaths, and especially from the sins, to which I am continually exposed; for in thee, and in thee only, do I put my trust. " Those that by faith commit themselves to the divine care, and submit themselves to the divine guidance, have reason to hope for the benefit of both. This is applicable to Christ, who prayed, Father, save me from this hour, and trusted in God that he would deliver him.

II. He recognizes his solemn dedication of himself to God as his God ( v. 2 ): " O my soul! thou hast said unto the Lord, Thou art my Lord, and therefore thou mayest venture to trust him." Note, 1. It is the duty and interest of every one of us to acknowledge the Lord for our Lord, to subject ourselves to him, and then to stay ourselves upon him. Adonai signifies My stayer, the strength of my heart. 2. This must be done with our souls: "O my soul! thou hast said it." Covenanting with God must be heart-work; all that is within us must be employed therein and engaged thereby. 3. Those who have avouched the Lord for their Lord should be often putting themselves in mind of what they have done. "Hast thou said unto the Lord, Thou art my Lord? Say it again then, stand to it, abide by it, and never unsay it. Hast thou said it? Take the comfort of it, and live up to it. He is thy Lord, and worship thou him, and let thy eye be ever towards him."

III. He devotes himself to the honour of God in the service of the saints ( v. 2, 3 ): My goodness extends not to thee, but to the saints. Observe, 1. Those that have taken the lord for their Lord must, like him, be good and do good; we do not expect happiness without goodness. 2. Whatever good there is in us, or is done by us, we must humbly acknowledge that it extends not to God; so that we cannot pretend to merit any thing by it. God has no need of our services; he is not benefited by them, nor can they add any thing to his infinite perfection and blessedness. The wisest, and best, and most useful, men in the world cannot be profitable to God, Job xxii. 2 ; xxxv. 7 . God is infinitely above us, and happy without us, and whatever good we do it is all from him; so that we are indebted to him, not he to us: David owns it ( 1 Chron. xxix. 14 ), Of thy own have we given thee. 3. If God be ours, we must, for his sake, extend our goodness to those that are his, to the saints in the earth; for what is done to them he is pleased to take as done to himself, having constituted them his receivers. Note, (1.) There are saints in the earth; and saints on earth we must all be, or we shall never be saints in heaven. Those that are renewed by the grace of God, and devoted to the glory of God, are saints on earth. (2.) The saints in the earth are excellent ones, great, mighty, magnificent ones, and yet some of them so poor in the world that they need to have David's goodness extended to them. God makes them excellent by the grace he gives them. The righteous is more excellent than his neighbour, and then he accounts them excellent. They are precious in his sight and honourable; they are his jewels, his peculiar treasure. Their God is their glory, and a diadem of beauty to them. (3.) All that have taken the Lord for their God delight in his saints as excellent ones, because they bear his image, and because he loves them. David, though a king, was a companion of all that feared God ( Ps. cxix. 63 ), even the meanest, which was a sign that his delight was in them. (4.) It is not enough for us to delight in the saints, but, as there is occasion, our goodness must extend to them; we must be ready to show them the kindness they need, distribute to their necessities, and abound in the labour of love to them. This is applicable to Christ. The salvation he wrought out for us was no gain to God, for our ruin would have been no loss to him; but the goodness and benefit of it extend to us men, in whom he delighteth, Prov. viii. 31 . For their sakes, says he, I sanctify myself, John xvii. 19 . Christ delights even in the saints on earth, notwithstanding their weaknesses and manifold infirmities, which is a good reason why we should.

IV. He disclaims the worship of all false gods and all communion with their worshippers, v. 4 . Here, 1. He reads the doom of idolaters, who hasten after another God, being mad upon their idols, and pursuing them as eagerly as if they were afraid they would escape from them: Their sorrows shall be multiplied, both by the judgments they bring upon themselves from the true God whom they forsake and by the disappointment they will meet with in the false gods they embrace. Those that multiply gods multiply griefs to themselves; for, whoever thinks one God too little, will find two too many, and yet hundreds not enough. 2. He declares his resolution to have no fellowship with them nor with their unfruitful works of darkness: " Their drink-offerings of blood will I not offer, not only because the gods they are offered to are a lie, but because the offerings themselves are barbarous." At God's altar, because the blood made atonement, the drinking of it was most strictly prohibited, and the drink-offerings were of wine; but the devil prescribed to his worshippers to drink of the blood of the sacrifices, to teach them cruelty. "I will have nothing to do" (says David) "with those bloody deities, nor so much as take their names into my lips with any delight in them or respect to them." Thus must we hate idols and idolatry with a perfect hatred. Some make this also applicable to Christ and his undertaking, showing the nature of the sacrifice he offered (it was not the blood of bulls and goats, which was offered according to the law; that was never named, nor did he ever make any mention of it, but his own blood), showing also the multiplied sorrows of the unbelieving Jews, who hastened after another king, Cæsar, and are still hastening after another Messiah, whom they in vain look for.

V. He repeats the solemn choice he had made of God for his portion and happiness ( v. 5 ), takes to himself the comfort of the choice ( v. 6 ), and gives God the glory of it, v. 7 . This is very much the language of a devout and pious soul in its gracious exercises.

1. Choosing the Lord for its portion and happiness. "Most men take the world for their chief good, and place their felicity in the enjoyments of it; but this I say, The Lord is the portion of my inheritance and of my cup, the portion I make choice of, and will gladly take up with, how poor soever my condition is in this world. Let me have the love and favour of God, and be accepted of him; let me have the comfort of communion with God, and satisfaction in the communications of his graces and comforts; let me have an interest in his promises, and a title by promise to everlasting life and happiness in the future state; and I have enough, I need no more, I desire no more, to complete my felicity." Would we do well and wisely for ourselves, we must take God, in Christ, to be, (1.) The portion of our inheritance in the other world. Heaven is an inheritance. God himself is the inheritance of the saints there, whose everlasting bliss is to enjoy him. We must take that for our inheritance, our home, our rest, our lasting, everlasting, good, and look upon this world to be no more ours than the country through which our road lies when we are on a journey. (2.) The portion of our cup in this world, with which we are nourished, and refreshed, and kept from fainting. Those have not God for theirs who do not reckon his comforts the most reviving cordials, acquaint themselves with them, and make use of them as sufficient to counterbalance all the grievances of this present time and to sweeten the most bitter cup of affliction.

2. Confiding in him for the securing of this portion: " Thou maintainest my lot. Thou that hast by promise made over thy self to me, to be mine, wilt graciously make good what thou hast promised, and never leave me to myself to forfeit this happiness, nor leave it in the power of my enemies to rob me of it. Nothing shall pluck me out of thy hands, nor separate me from thy love, and the sure mercies of David." The saints and their bliss are kept by the power of God.

3. Rejoicing in this portion, and taking a complacency in it ( v. 6 ): The lines have fallen to me in pleasant places. Those have reason to say so that have God for their portion; they have a worthy portion, a goodly heritage. What can they have better? What can they desire more? Return unto thy rest, O my soul! and look no further. Note, Gracious persons, though they still covet more of God, never covet more than God; but, being satisfied of his loving-kindness, they are abundantly satisfied with it, and envy not any their carnal mirth and sensual pleasures and delights, but account themselves truly happy in what they have, and doubt not but to be completely happy in what they hope for. Those whose lot is cast, as David's was, in a land of light, in a valley of vision, where God is known and worshipped, have, upon that account, reason to say, The lines have fallen to me in pleasant places; much more those who have not only the means, but the end, not only Immanuel's land, but Immanuel's love.

4. Giving thanks to God for it, and for grace to make this wise and happy choice ( v. 7 ): " I will bless the Lord who has given me counsel, this counsel, to take him for my portion and happiness." So ignorant and foolish are we that, if we be left to ourselves, our hearts will follow our eyes, and we shall choose our own delusions, and forsake our own mercies for lying vanities; and therefore, if we have indeed taken God for our portion and preferred spiritual and eternal blessings before those that are sensible and temporal, we must thankfully acknowledge the power and goodness of divine grace directing and enabling us to make that choice. If we have the pleasure of it, let God have the praise of it.

5. Making a good use of it. God having given him counsel by his word and Spirit, his own reins also (his own thoughts) instructed him in the night-season; when he was silent and solitary, and retired from the world, then his own conscience (which is called the reins, Jer. xvii. 10 ) not only reflected with comfort upon the choice he had made, but instructed or admonished him concerning the duties arising out of this choice, catechized him, and engaged and quickened him to live as one that had God for his portion, by faith to live upon him and to live to him. Those who have God for their portion, and who will be faithful to him, must give their own consciences leave to deal thus faithfully and plainly with them.

8 I have set the Lord always before me: because he is at my right hand, I shall not be moved. 9 Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. 10 For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. 11 Thou wilt show me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.

All these verses are quoted by St. Peter in his first sermon, after the pouring out of the Spirit on the day of pentecost ( Acts ii. 25-28 ); and he tells us expressly that David in them speaks concerning Christ and particularly of his resurrection. Something we may allow here of the workings of David's own pious and devout affections towards God, depending upon his grace to perfect every thing that concerned him, and looking for the blessed hope, and happy state on the other side death, in the enjoyment of God; but in these holy elevations towards God and heaven he was carried by the spirit of prophecy quite beyond the consideration of himself and his own case, to foretel the glory of the Messiah, in such expressions as were peculiar to that, and could not be understood of himself. The New Testament furnishes us with a key to let us into the mystery of these lines.

I. These verses must certainly be applied to Christ; of him speaks the prophet this, as did many of the Old-Testament prophets, who testified beforehand the sufferings of Christ and the glory that should follow ( 1 Pet. i. 11 ), and that is the subject of this prophecy here. It is foretold (as he himself showed concerning this, no doubt, among other prophecies in this psalm, Luke xxiv. 44 , 46 ) that Christ should suffer, and rise from the dead, 1 Cor. xv. 3, 4 .

1. That he should suffer and die. This is implied here when he says ( v. 8 ), I shall not be moved; he supposed that he should be struck at, and have a dreadful shock given him, as he had in his agony, when his soul was exceedingly sorrowful, and he prayed that the cup might pass from him. When he says, " My flesh shall rest, " it is implied that he must put off the body, and therefore must go through the pains of death. It is likewise plainly intimated that his soul must go into a state of separation from the body, and that his body, so deserted, would be in imminent danger of seeing corruption—that he should not only die, but be buried, and abide for some time under the power of death.

2. That he should be wonderfully borne up by the divine power in suffering and dying. (1.) That he should not be moved, should not be driven off from his undertaking nor sink under the weight of it, that he should not fail nor be discouraged ( Isa. xlii. 4 ), but should proceed and persevere in it, till he could say, It is finished. Though the service was hard and the encounter hot, and he trod the winepress alone, yet he was not moved, did not give up the cause, but set his face as a flint, Isa. l. 7-9 . Here am I, let these go their way. Nay, (2.) That his heart should rejoice and his glory be glad, that he should go on with his undertaking, not only resolutely, but cheerfully, and with unspeakable pleasure and satisfaction, witness that saying ( John xvii. 11 ), Now I am no more in the world, but I come to thee, and that ( John xviii. 11 ), The cup that my Father has given me, shall I not drink it? and many the like. By his glory is meant his tongue, as appears, Acts ii. 26 . For our tongue is our glory, and never more so than when it is employed in glorifying God. Now there were three things which bore him up and carried him on thus cheerfully:—[1.] The respect he had to his Father's will and glory in what he did: I have set the Lord always before me. He still had an eye to his Father's commandment ( John x. 18 , xiv. 31 ), the will of him that sent him. He aimed at his Father's honour and the restoring of the interests of his kingdom among men, and this kept him from being moved by the difficulties he met with; for he always did those things that pleased his Father. [2.] The assurance he had of his Father's presence with him in his sufferings: He is at my right hand, a present help to me, nigh at hand in the time of need. He is near that justifieth me ( Isa. l. 8 ); he is at my right hand, to direct and strengthen it, and hold it up, Ps. lxxxix. 21 . When he was in his agony an angel was sent from heaven to strengthen him, Luke xxii. 43 . To this the victories and triumphs of the cross were all owing; it was the Lord at his right hand that struck through kings, Ps. cx. 5 ; Isa. xlii. 1, 2 . [3.] The prospect he had of a glorious issue of his sufferings. It was for the joy set before him that he endured the cross, Heb. xii. 2 . He rested in hope, and that made his rest glorious, Isa. xi. 10 . He knew he should be justified in the Spirit by his resurrection, and straightway glorified. See John xiii. 31, 32 .

3. That he should be brought through his sufferings, and brought from under the power of death by a glorious resurrection. (1.) That his soul should not be left in hell, that is, his human spirit should not be long left, as other men's spirits are, in a state of separation from the body, but should, in a little time, return and be re-united to it, never to part again. (2.) That being God's holy One in a peculiar manner, sanctified to the work of redemption and perfectly free from sin, he should not see corruption nor feel it. This implies that he should not only be raised from the grave, but raised so soon that his dead body should not so much as being to corrupt, which, in the course of nature, it would have done if it had not been raised the third day. We, who have so much corruption in our souls, must expect that our bodies also will corrupt ( Job xxiv. 19 ); but that holy One of God who knew no sin saw no corruption. Under the law it was strictly ordered that those parts of the sacrifices which were not burnt upon the altar should by no means be kept till the third day, lest they should putrefy ( Lev. vii. 15 , 18 ), which perhaps pointed at Christ's rising the third day, that he might not see corruption—neither was a bone of him broken.

4. That he should be abundantly recompensed for his sufferings, with the joy set before him, v. 11 . He was well assured, (1.) That he should not miss of his glory: " Thou wilt show me the path of life, and lead me to that life through this darksome valley." In confidence of this, when he gave up the ghost, he said, Father, into thy hands I commit my spirit; and, a little before, Father, glorify me with thy own self. (2.) That he should be received into the presence of God, to sit at his right hand. His being admitted into God's presence would be the acceptance of his service and his being set at his right hand the recompence of it. (3.) Thus, as a reward for the sorrows he underwent for our redemption, he should have a fulness of joy, and pleasures for evermore; not only the glory he had with God, as God, before all worlds, but the joy and pleasure of a Mediator, in seeing his seed, and the success and prosperity of his undertaking, Isa. liii. 10, 11 .

II. Christ being the Head of the body, the church, these verses may, for the most part, be applied to all good Christians, who are guided and animated by the Spirit of Christ; and, in singing them, when we have first given glory to Christ, in whom, to our everlasting comfort, they have had their accomplishment, we may then encourage and edify ourselves and one another with them, and may hence learn, 1. That it is our wisdom and duty to set the Lord always before us, and to see him continually at our right hand, wherever we are, to eye him as our chief good and highest end, our owner, ruler, and judge, our gracious benefactor, our sure guide and strict observer; and, while we do thus, we shall not be moved either from our duty or from our comfort. Blessed Paul set the Lord before him, when, though bonds and afflictions did await him, he could bravely say, None of these things move me, Acts xx. 24 . 2. That, if our eyes be ever towards God, our hearts and tongues may ever rejoice in him; it is our own fault if they do not. If the heart rejoice in God, out of the abundance of that let the mouth speak, to his glory, and the edification of others. 3. That dying Christians, as well as a dying Christ, may cheerfully put off the body, in a believing expectation of a joyful resurrection: My flesh also shall rest in hope. Our bodies have little rest in this world, but in the grave they shall rest as in their beds, Isa. lvii. 2 . We have little to hope for from this life, but we shall rest in hope of a better life; we may put off the body in that hope. Death destroys the hope of man ( Job xiv. 19 ), but not the hope of a good Christian, Prov. xiv. 32 . He has hope in his death, living hopes in dying moments, hopes that the body shall not be left for ever in the grave, but, though it see corruption for a time, it shall, at the end of the time, be raised to immortality; Christ's resurrection is an earnest of ours if we be his. 4. That those who live piously with God in their eye may die comfortably with heaven in their eye. In this world sorrow is our lot, but in heaven there is joy. All our joys here are empty and defective, but in heaven there is a fulness of joy. Our pleasures here are transient and momentary, and such is the nature of them that it is not fit they should last long; but those at God's right hand are pleasures for evermore; for they are the pleasures of immortal souls in the immediate vision and fruition of an eternal God.

golden (Psalm)," or "a memorial" are explanations proposed by some-- neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter ( Ac 2:25 ) and Paul ( Ac 13:35 ), this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of Psa 16:10 cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer ( Joh 17:1-26 ), and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame" [He 12:2], encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [1Pe 1:11].

1. Preserve me, &c.-- keep or watch over my interests.

in thee ... I ... trust-- as one seeking shelter from pressing danger.

2. my soul-- must be supplied; expressed in similar cases ( Psa 42:5 , 11 ).

my goodness ... thee-- This obscure passage is variously expounded. Either one of two expositions falls in with the context. "My goodness" or merit is not on account of Thee--that is, is not for Thy benefit. Then follows the contrast of Psa 16:3 (but is), in respect, or for the saints, &c.--that is, it enures to them. Or, my goodness--or happiness is not besides Thee--that is, without Thee I have no other source of happiness. Then, "to the saints," &c., means that the same privilege of deriving happiness from God only is theirs. The first is the most consonant with the Messianic character of the Psalm, though the latter is not inconsistent with it.

5-7. God is the chief good, and supplies all need ( De 10:9 ).

portion of mine inheritance and of my cup-- may contain an allusion to the daily supply of food, and also to the inheritance of Levi ( De 18:1 , 2).

maintainest-- or, drawest out my lot--enlargest it. Psa 16:7 carries out this idea more fully.

8. With God's presence and aid he is sure of safety ( Psa 10:6 ; 15:5 ; Joh 12:27 , 28 ; He 5:7 , 8 ).

11. Raised from the dead, he shall die no more; death hath no more dominion over him.

Thou wilt show me-- guide me to attain.

the path of life-- or, "lives"--the plural denoting variety and abundance--immortal blessedness of every sort--as "life" often denotes.

in thy presence-- or, "before Thy faces." The frequent use of this plural form for "faces" may contain an allusion to the Trinity ( Nu 6:25 , 26 ; Psa 17:15 ; 31:16 ).

CHAPTER 6

Ver. 1.And it came to pass on the second Sabbath after the first.On the second Sabbath. The Arabic version.

What was this Sabbath?

1. The eighth day of unleavened bread or the last day of the Passover. Epiphanius, Vetablus, and others.

The first day of unleavened bread or the second day of the Passover, and therefore both the first and second Sabbath or Feast-day. Isidore, Euthymius, and another.

3. The Feast of Pentecost. The second or next greatest to the Passover. Maldonatus.

4. I however consider that this Sabbath was not a feast but a Sabbath in the strict sense of the word, i.e. a day on which the Jews were forbidden even to prepare their food (Exo_35:3), which they were permitted to do on other feasts (Exo_12:16).

That this is the true interpretation is clear from the other Evangelists, who speak of this day as simply a Sabbath.

(In accordance with À Lapide the Revised Version reads, "Now it came to pass on a Sabbath.")

But why is this Sabbath called the second after the first?

1. Because it followed on a feast (Theophylact); or, as others hold, because it was followed by a feast, and thus became the first before the second, which was close at hand.

2. Scaliger considers it to be the first Sabbath after the Feast of the Passover, called the second after the first, because it was the first after the second day of unleavened bread, from which day was numbered the seven weeks to Pentecost. So, also Vasquez.

3. S. Chrysostom and others think the words imply a feast or Sabbath in a twofold sense, a day on which another feast-day falls, and that they convey the same meaning as the Latin word "duplitia;" but to this interpretation Jansenius objects.

4. But it is most probable that the words mean the Sabbath which fell within the week of Pentecost or on the Feast-day itself. The Pascal Sabbath being distinguished as the first or principal Sabbath of the whole year. S. Joh_19:31.

(1.) This opinion is confirmed by the fact that what is here narrated of the disciples must have happened about the time of Pentecost, i.e. when the corn was ripe. Hence the command to the Jews to offer their firstfruits, Lev_23:17.

(2.) And because, as I have showed, this was a Sabbath in the strict sense of the word, and was called second, in respect of some other Sabbath which held rank as the first, and not with any reference to the Passover or any other feast.

(3). Because, again, none of the other opinions seem to be probable. For, to sum up, the Feasts of the Passover and Pentecost are so nearly connected, that, although one is first in dignity and order, the second follows in all respects closely upon it. For this reason the Italians call Pentecost the Passover of the Holy Ghost. The same may be said also of the Sabbaths which fall within these feasts; therefore the Church numbers her Sundays from Easter to Pentecost, and from the latter festival to Advent.

But you will object that the week of Pentecost was not a feast in the same sense as the week of the Passover: therefore that the Sabbath which fell in it was not of more importance than any other. I answer that although the Pentecostal week was not commanded by the law to be kept as a feast, it was so kept by the piety of the Jews. Genebrardus' Hebrew Calendar, and on the Psalms.

Figuratively, saysS. Ambrose, we may understand this Sabbath to mean the Gospel, which is second to the law in point of time, but first in dignity and importance.

He further adds, commenting on Ps. xlvii., the words "second Sabbath after the first" mean the Jewish Sabbath, for after the resurrection the Lord's day took its place. From that time therefore it became second in dignity, yet at the same time it was rightly called first, because of its sanctity and the priority of its institution.

Figuratively, Christ taught and worked His chief miracles on the Sabbath not only to prefigure the spiritual Sabbath, when the mind, no longer taken up with evil lusts and passions, will be free to serve God alone, but because of the gathering together of the people, as they assemble now on the Lord's-day.

There was also another reason, viz., to teach the Jews the true observance of the Sabbath, and that they might no longer be offended at the wonderful works which Christ wrought on that day, as were the Scribes, who accused Him of transgressing the law, and gave Him up to that death by means of which God effected the redemption of mankind. Bede.

Ver. 5.The Son of man is Lord also of the Sabbath. See S. Mat_12:8.

Ver. 11.And they were filled with madness. α̉νοίας, deprived of understanding, they could not answer Him a word; they were filled with anger because they could not gainsay the reasoning of Christ, and with envy, as the Syriac renders it, which was the cause of their madness. Their eyes were blinded so that they could not see the truth! Hence Francis Lucas adds, they communed one with another what they might do with Jesus, i.e. how they might make away with Him.

Ver. 12.He went out into a mountain to pray, and continued all night in prayer to Godcommuning with God in prayer, asking the Father that He might choose for the ministry men fitted to be apostles, and would obtain for them an abundance of spiritual grace to enable them to fulfil the duties of their office; and also that He might teach us to pray in like manner.

So the Church at Ember-tide enjoins her children to fast and to pray that fitting persons may be chosen for the work of the ministry, and that those admitted to any holy function may be filled with grace and heavenly benediction; for as with the priest so with the people. When a chief pastor is zealous and God-fearing, he is a blessing and a strength to his diocese, but if he be an evil liver or slothful, he becomes a stumbling-block and offence to believers. In like manner, also, a good priest makes a good parish, but an evil one is for a destruction to his people.

Figuratively, Christ teaches us to pray in the night season that we may be the better able in silence and solitude to collect our thoughts and lift our hearts unto God; that we may be preserved from terror by night and from the pestilence that walketh in darkness, and also that by our prayers during the night we may obtain spiritual graces for the profit of our fellow-men during the ensuing day.

Hence Christ prayed by night and taught in the daytime. So did S. Paul, Act_16:25; and many other saints; 1Ti_5:5.

For the same reason David so often commends prayer during the night time, "Ye that by night stand in the house of the Lord. Lift up your hands in the sanctuary," Psa_134:1-2.

"At midnight I will rise to give thanks unto Thee," Psa_119:62.

"In the night I commune with mine own heart," Psa_77:6.

"My tears have been my meat day and night," Psa_42:3.

See also Commentary on Deu_6:7.

Ver. 20.Blessed are ye poor . . . in spirit (See S. Mat_5:3), for poorness of spirit is a rich and precious virtue. Therefore S. Ambrose rightly concludes that poverty, privations, and sorrow, which the world counts evil, not only are no hindrances, but on the contrary have been declared by Him who could neither deceive nor be deceived, to be of great assistance towards the attainment of a holy and a happy life.

The same writer goes on to give the reason why S. Luke has reduced the number of the beatitudes to four. He was content that they should include the four cardinal virtues. Justice, which, coveting not the possessions of others, rejoices in holy poverty; temperance, which had rather suffer want than be full; prudence, which chooses to sorrow here, in hope of the joy which shall be revealed; and Fortitude, which for sake of Christ and His Gospel, endures persecution and so triumphs over every enemy. Hence we read that the poor, the temperate, those who hunger and thirst after righteousness (S. Matthew), the just, those who weep, the prudent who despise earthly things and seek heavenly, those hated of their fellowmen, not because of any misdeeds but for the Gospel's sake, who, steadfast in the faith, seek for future happiness by pleasing God rather than menthat these are indeed blessed.

Ver. 24.But woe unto you that are rich, for ye have received your consolation. To the four beatitudes Christ, by antithesis, opposes as many states of misery and unhappiness.

The poor are blessed for all eternity, but the rich receive in this world their consolation; the hungry shall be satisfied with good things, but those that are full now shall be sent empty away. They who weep here shall hereafter rejoice, but for those who laugh now there is reserved a future of mourning; and those that are spoken well of by their fellow men, are laying up for themselves an eternity of woe.

For Ου̉̀αὶ, Latin væ, as S. Gregory points out (Hom. ix. on Ezekiel), oftentimes in Scripture denotes the wrath of God and everlasting punishment. Hence this word is here used by Christ partly as a lament over the future and eternal misery of the worldly, (S. Chrysostom, Hom. 44 ad pop.); partly as a prophecy of it (Titus); partly as threatening and decreeing such punishment against them (Tertullian, bk. iv. against Marcian).

You that are rich. As by poor we understand those poor in spirit who love poverty because thereby they are the better able to please God, so we may take the word rich to mean those who, greedy of gain, heap up riches by any means in their power, and look upon wealth as their sole happiness and the one object of their life. Hence mortal sin, robbery, extortion, unfair dealing, and other such like sins. Therefore the denunciation of Christ. But those who are rich by inheritance and honest labour, as long as they are not corrupted by their riches, but use them for the glory of God and the good of their fellow men, in reality are poor, as were the patriarchs, David, and many other of the saints of old.

For it is not the amount he possesses, but the use a man makes of his riches which is accounted sin. So "they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil." See 1Ti_6:9.

Ye have received your consolation. Ye set your heart on your riches, use them for your own evil gratification, and put them in the place of your God. Therefore ye are allowed the enjoyment of them in this life, but in the life which is to come ye will, as Christ has here declared, come short of everlasting happiness, for those who have in this world received their consolation will lose their eternal reward.

Hence S. Hieronymus (Epist. xxxiv.), when endeavouring to persuade Julian, a rich nobleman, to give up the world and devote himself to a holy and religious life, uses this powerful argument. "It is difficult, it not impossible," he says, "to enjoy happiness in both worldsto give ourselves up to our evil lusts and passions here, but to become spiritually minded after deathto pass from one state of happiness to the otherto acquire glory both in this world and in the next, . . . and to be distinguished equally in heaven and on earth. Hence Abraham returned none other answer to the rich man than this, 'Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things, but now be is comforted and thou art tormented.'" See chapter xvi. 25.

So also Christ is said to have offered S. Catherine of Siena two crowns, one set with jewels, the other begirt with thorns, bidding her choose which she would wear in this life, which in the life to come. She chose the thorny crown, and, regardless of the anguish, pressed it firmly on her head.

Ver. 25.Woe unto you which are full, &c.ye who live only for eating and drinking, for ye shall hunger in eternity.

Actual evil-doers will indeed endure heavier punishment, but those who are gluttonous will suffer torment from the absence of those things wherein they delighted. Hence Dives prayed for but one drop of water to cool the tongue which he had accustomed to the richest food and the choicest wine. S. Euthymius.

For, as S. Basil writes, to live for pleasure alone is but to make a god of one's belly (Phi_3:19). From the one vice of gluttony spring innumerable others which war against the soul. Subdue then this one vice, and you will at the same time subdue many others, for innumerable are the promptings of lust, which following in the train of gluttony, hold out promise of enjoyment, but lead to everlasting misery. S. Gregory in lib. regum, lib. v. cap 1.

The mind which is always accustomed to pleasure, and never weeded of evil by discipline, contracts much moral defilement (S Bernard, Epist. 152); and again (Serm. 48, in Song),"A life spent in pleasure is both death and the shadow of death,, for as a shadow follows close on that by which it is cast, a life of pleasure, beyond dispute, borders on destruction."

On the contrary, fasting and abstinence give rise to chaste thoughts, reasonable desires and healthful counsels, for by voluntary self-denial the flesh is mortified and spiritual virtues are strengthened and renewed. S. Leo, (serm. 11, de jejunio).

Hence Christ gave S. Catherine this rule of life, "Choose that which is bitter as sweet, avoid that which is sweet as bitter." See also Ecc_2:1.

Woe unto you which laugh now, for ye shall mourn and weepin this life, and much more in the life to come.  S. Basil seems in his rules to forbid all laughter, because this is a life of penitence and sorrow, but the future one of joy and gladness. Certain it is, as S. Augustine points out, that Christ is never said to have laughed, although He often wept.

Mirth in moderation, however, is not forbidden to the followers of Christ. "A fool lifteth up his voice with laughter, but a wise man doth scarce smile a little" (Ecclus. 21:20; and Ecc_2:2), "I said of laughter, It is mad: and of mirth, What doeth it?" Commenting on which passages, I have shown that it is immoderate laughter which is condemned, and not that moderate mirth which is the mark of a kindly disposition and well-regulated mind.

Woe to you that laugh, i.e. to you who laugh with the drunken, and make merry over sinful enjoyment, for you will weep and lament for ever in hell.

Ver. 26.Woe unto you when all men shall speak well of you, &c.When men, who for the most part are carnally minded, speak well of you as setters forth of that which is pleasing to their ears, for they hate the truth, and persecute those who rebuke vice and restrain the evildoer, but praise them who excuse iniquity, whom God abhors. Thus did their forefathers speak well of the false prophets of old, and therefore they all have entered into condemnation. I also condemn you inasmuch as ye follow after their example. This "woe" is the contrary to the blessing promised to the true prophets, who for the gospel's sake endure persecution, v. 22. So S. Paul: "If I pleased men, I should not be the servant of Christ." See Gal_1:10. For he who preaches false doctrine and things pleasing to the carnal mind, causes his hearers to continue in wickedness and commit many sins, and therefore will receive greater damnation.

Again, the preacher who seeks the applause rather than the conversion of his hearers, and looks upon this as the end and object of his ministry, will be condemned; because he sought to obtain the praise of men rather than to advance the glory of God, and made the vainglory of the world the one object of his life, thus destroying the souls of those committed to his care.

Such were the false teachers whom Jeremiah and the other prophets so often were called upon to refute. "The prophets prophesy falsely, and the priests bear rule by their means, and my people love to have it so," Jer_5:31.

Ver. 27.But I say unto you which hear, Love your enemies. Christ, after solemnly warning those who live for pleasure alone, now addresses His own disciples. "I have denounced woe against the wicked, but to you who hear my words, and seek the salvation of your souls, I give as a first and chief commandment that you should love your enemies." See S. Mat_5:44.

Ver. 30.Give to every man that asketh of thee. Not only if lie is in want of the necessaries of life, but if he needs counsel, advice, or aid of any kind, for thus ye will be showing mercy and pity both to the souls and bodies of your fellow men. See S. Mat_5:42.  S. Luke here adds the words "to every man," which S. Matt. omits, from which we are to understand that we are to give as far us we honestly and rightly can to every one that asketh, but not to one that asketh for anything or everything. For a man may ask us to give him money for a wrongful purpose, or even to commit actual sin. Hence we are only bound to give that which, as far as we know, will neither be hurtful to ourselves or to him that receiveth the gift: and in case we refuse to give, we must justify our refusal, so that he who asks may not go discontented away.

To every one therefore that asketh of thee, give not always that which he asks, but oftentimes that which is bettera denial if the request is one which we can show that it would be wrong to comply with. S. Augustine.

And of him that taketh away thy goods, ask them not again, neither by power of law or in any other way, as S. Augustine explains. Which is a command, in the case of one who, under pressure of want, has despoiled thee, but is otherwise a counsel. So we read, "Ye exact all your labours," Isa_58:3.

And again in the parable, the unmerciful servant, because he had no pity, was delivered to the tormentors until he should pay all the debt which had been forgiven him. S. Matt. xviii. So Spiridion, and many hermits of old, gave up to the owners the sheep which they had stolen.

Ver. 34.And if ye lend to them of whom ye hope to receive (a like benefit), what thank have ye?" For this is not kindness but commerce, the exchange of kindness for kindness. Ye give for what ye hope to receive, not for love of God; and thus the hope of a return of the benefit conferred deprives the act of the favour of God. Interlinear Gloss.

Ver. 35.Lend, hoping for nothing again. "From men," adds the Syriac, "that you may receive your reward of God."

Nothing, i.e. no pledge or return of any kind. Christ would have us lend, not only without exacting usury for the loan, but also without expecting a similar kindness in return. For what is it but self-seeking and avarice, if I lend to another that he in his turn may lend to me? Christ here enjoins the true benevolence which lends freely, content that at the appointed time the loan should be returned. Some, indeed, think that there should be no return, but the words of Christ do not bear this construction. For that which is lent without expectation of return, is given, not lent, and becomes not a loan but a gift. Toletus, Lessius, Valentia, and others.

Hence to seek to profit by a loan is contrary to the meaning of the word and the nature of the transaction. For the word mutuum (in the Greek δανείζητε, mutuum date, Vulgate), implies that they are mutuo animo, who give because of duty (Varro); or, as Verius Marcellus better explains it, mutuum means the same as meum tuum, because out of friendly feeling mine becomes thine for present needs and necessities. Hence S. Gregory Nyssen writes, "He who exacts interest on a loan, is condemned as a usurer;" for a loan is a friendly transaction, freely given and to be freely restored.Cicero, Epist. ad Metellum.

A kindly-hearted man, therefore, will lend to him who is in need, even though he may have reason to believe he will never be repaid, for there are many poor who cannot, and many unworthy persons who will not return that which is lent them.

Hence a witty writer, "If you lend to your friend and ask a return of the loan, you will lose either the one or the other;" and again, "By lending money, I have purchased to myself an enemy and lost a friend." He therefore who lends should lend for the love of God, who will richly repay, as is written, "He that hath pity on the poor lendeth unto the Lord." See Pro_19:17.

Hence S. Chrysostom: "The poor receive the gift, but God becomes the debtor;" and S. Basil (conc. 4 de Eleemosyna) "That which thou art about to give to the poor for the love of God, becomes both a gift and a loan,a gift, because there is no expectation of returna loan, because of the goodness of God, who will richly recompense in their name those who have relieved the necessities of the poor."

Wherefore we may take in a Christian sense that which is written: "Lose thy money for thy brother and thy friend." See Ecclus, xxix. 10, and my comments thereon. But when men take that which is lent, without a thought of returning it, no one is willing to become a lender.

Ver. 38.Give, and it shall be given unto you. Many are lavish of their promises, few are liberal in their gifts. Hence Antigonus as Plutarch tells us, was commonly called Doson, because he was always ready to say δώσω, I will give, but never performed his promise of giving. Therefore, Christ bids us "give," i.e. give a once and without delay, and it shall be given you.

For God puts it in the hearts of men amply to repay a liberal giver. It is said that a certain monastery became rich because of the large amounts expended in charity, but that, when these were withheld, it was reduced to poverty. When the steward was complaining of this to one whom he was entertaining, the guest said Date and dabitur are sisters: you cast out the former, and soon her sister and inseparable companion followed. If you wish the latter to return, recall the former, and give as largely as you were accustomed to do. See verse 27, S. Mat_5:42, and elsewhere. For almsgiving enriches and does not impoverish. Hence S. Chrysostom says it is the most profitable of all acts. And Christ has declared that the merciful are blessed, for they shall obtain mercy. See S. Mat_5:7.

And he spoke a parable to them, Can the blind lead the blind? shall they not both fall into the ditch?40. The disciple is not above his master: but every one that is perfect shall be as his master.41. And why behold you the mote that is in your brother’s eye, but perceives not the beam that is in your own eye?42. Either how can you say to your brother, Brother, let me pull out the mote that is in your eye, when you yourself behold not the beam that is in your own eye? You hypocrite, cast out first the beam out of your own eye, and then shall you see clearly to pull out the mote that is in your brother’s eye.

The Lord added to what had gone before a very necessary parable, as it is said, And he spoke a parable to them, for His disciples were the future teachers of the world, and it therefore became them to know the way of a virtuous life, having their minds illuminated as it were by a divine brightness, that they should not be blind leaders of the blind. And then he adds, Can the blind lead the blind? But if any should chance to attain to an equal degree of virtue with their teachers, let them stand in the measure of their teachers, and follow their footsteps.

Hence it follows, The disciple is not above his master. Hence also Paul says, Be you also followers of me, as I am of Christ. Since Christ therefore judged not, why judge you? for He came not to judge the world, but to show mercy.

Or else, If you judge another, and in the very same way sin yourself, are not you like to the blind leading the blind? For how can you lead him to good when you also yourself commit sin? For the disciple is not above his master. If therefore you sin, who think yourself a master and guide, where will he be who is taught and led by you? For he will be the perfect disciple who is as his master.

Or the sense of this sentence depends upon the former, in which we are enjoined to give alms, and forgive injuries. If, says He, anger has blinded you against the violent, and avarice against the grasping, how can you with your corrupt heart cure his corruption? If even your Master Christ, who as God might revenge His injuries, chose rather by patience to render His persecutors more merciful, it is surely binding on His disciples, who are but men, to follow the same rule of perfection.

Or, He has added the words, Can the blind, lead the blind, in order that they , might not expect to receive from the Levites that measure of which He says, They shall give into your bosom, because they gave tithes to them. And these He calls blind, because they received not the Gospel, that the people might the rather now begin to hope for that reward through the disciples of the Lord, whom wishing to point out as His imitators, He added, The disciple is not above his master.

But the Lord introduces another parable taken from the same figure, as follows, but why see you the mote (that is, the slight fault) which is in your brother’s eye, but the beam which is in your own eye (that is, your great sin) you regard not?

Now this has reference to the previous parable, in which He forewarned them that the blind cannot be led by the blind, that is, the sinner corrected by the sinner. Hence it is said, Or, how can you say to your brother, Brother let me cast out the mote that is in your eye, if you see not the beam that is in your own eye?

As if He said, How can he who is guilty of grievous sins, (which He calls the beam,) condemn him who has sinned only slightly, or even in some cases not at all? For this the mote signifies.

But these words are applicable to all, and especially to teachers, who while they punish the least sins of those who are put under them, leave their own unpunished. Wherefore the Lord calls them hypocrites, because to this end judge they the sins of others, that they themselves might seem just. Hence it follows, You hypocrite, first cast the beam out of your own eye, etc.

That is to say, first show yourself clean from great sins, and then afterwards shall you give counsel to your neighbor, who is guilty only of slight sins.

In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.

37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. 39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? 40 The disciple is not above his master: but every one that is perfect shall be as his master. 41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. 45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. 46 And why call ye me, Lord, Lord, and do not the things which I say? 47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like: 48 He is like a man which built a house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. 49 But he that heareth, and doeth not, is like a man that without a foundation built a house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

All these sayings of Christ we had before in Matthew; some of them in ch. vii. , others in other places. They were sayings that Christ often used; they needed only to be mentioned, it was easy to apply them. Grotius thinks that we need not be critical here in seeking for the coherence: they are golden sentences, like Solomon's proverbs or parables. Let us observe here,

I. We ought to be very candid in our censures of others, because we need grains of allowance ourselves: "Therefore judge not others, because then you yourselves shall not be judged; therefore condemn not others, because then you yourselves shall not be condemned, v. 37 . Exercise towards others that charity which thinks no evil, which bears all things, believes and hopes all things; and then others will exercise that charity towards you. God will not judge and condemn you, men will not." They that are merciful to other people's names shall find others merciful to theirs.

II. If we are of a giving and a forgiving spirit, we shall ourselves reap the benefit of it: Forgive and you shall be forgiven. If we forgive the injuries done to us by others, others will forgive our inadvertencies. If we forgive others' trespasses against us, God will forgive our trespasses against him. And he will be no less mindful of the liberal that devise liberal things ( v. 38 ): Give, and it shall be given to you. God, in his providence, will recompense it to you; it is lent to him, and he is not unrighteous to forget it ( Heb. vi. 10 ), but he will pay it again. Men shall return it into your bosom; for God often makes use of men as instruments, not only of his avenging, but of his rewarding justice. If we in a right manner give to others when they need, God will incline the hearts of others to give to us when we need, and to give liberally, good measure pressed down and shaken together. They that sow plentifully shall reap plentifully. Whom God recompenses he recompenses abundantly.

III. We must expect to be dealt with ourselves as we deal with others: With the same measure that ye mete it shall be measured to you again. Those that deal hardly with others must acknowledge, as Adoni-bezek did ( Judg. i. 7 ), that God is righteous, if others deal hardly with them, and they may expect to be paid in their own coin; but they that deal kindly with others have reason to hope that, when they have occasion, God will raise them up friends who will deal kindly with them. Though Providence does not always go by this rule, because the full and exact retributions are reserved for another world, yet, ordinarily, it observes a proportion sufficient to deter us from all acts of rigour and to encourage us in all acts of beneficence.

IV. Those who put themselves under the guidance of the ignorant and erroneous are likely to perish with them ( v. 39 ): Can the blind lead the blind? Can the Pharisees, who are blinded with pride, prejudice, and bigotry, lead the blind people into the right way? Shall not both fall together into the ditch? How can they expect any other? Those that are led by the common opinion, course, and custom, of this world, are themselves blind, and are led by the blind, and will perish with the world that sits in darkness. Those that ignorantly, and at a venture, follow the multitude to do evil, follow the blind in the broad way that leads the many to destruction.

V. Christ's followers cannot expect better treatment in the world than their Master had, v. 40 . Let them not promise themselves more honour or pleasure in the world than Christ had, nor aim at the worldly pomp and grandeur which he was never ambitious of, but always declined, nor affect that power in secular things which he would not assume; but every one that would show himself perfect, an established disciple, let him be as his Master —dead to the world, and every thing in it, as his Master is; let him live a life of labour and self-denial as his Master doth, and make himself a servant of all; let him stoop, and let him toil, and do all the good he can, and then he will be a complete disciple.

VI. Those who take upon them to rebuke and reform others are concerned to look to it that they be themselves blameless, and harmless, and without rebuke, v. 41, 42 . 1. Those with a very ill grace censure the faults of others who are not aware of their own faults. It is very absurd for any to pretend to be so quick-sighted as to spy small faults in others, like a mote in the eye, when they are themselves so perfectly past feeling as not to perceive a beam in their own eye. 2. Those are altogether unfit to help to reform others whose reforming charity does not begin at home. How canst thou offer thy service to thy brother, to pull out the mote from his eye, which requires a good eye as well as a good hand, when thou thyself hast a beam in thine own eye, and makest no complaint of it? 3. Those therefore who would be serviceable to the souls of others must first make it appear that they are solicitous about their own souls. To help to pull the mote out of our brother's eye is a good work, but then we must qualify ourselves for it by beginning with ourselves; and our reforming our own lives may, by the influence of example, contribute to others reforming theirs.

VII. We may expect that men's words and actions will be according as they are, according as their hearts are, and according as their principles are.

1. The heart is the tree, and the words and actions are fruit according to the nature of the tree, v. 43, 44 . If a man be really a good man, if he have a principle of grace in his heart, and the prevailing bent and bias of the soul be towards God and heaven, though perhaps he may not abound in fruit, though some of his fruits be blasted, and though he may be sometimes like a tree in winter, yet he does not bring forth corrupt fruit; though he may not do you all the good he should, yet he will not in any material instance do you hurt. If he cannot reform ill manners, he will not corrupt good manners. If the fruit that a man brings forth be corrupt, if a man's devotion tend to debauch the mind and conversation, if a man's conversation be vicious, if he be a drunkard or fornicator, if he be a swearer or liar, if he be in any instance unjust or unnatural, his fruit is corrupt, and you may be sure that he is not a good tree. On the other hand, a corrupt tree doth not bring forth good fruit, though it may bring forth green leaves; for of thorns men do not gather figs, nor of a bramble do they gather grapes. You may, if you please, stick figs upon thorns, and hang a bunch of grapes upon a bramble, but they neither are, nor can be, the natural product of the trees; so neither can you expect any good conduct from those who have justly a bad character. If the fruit be good, you may conclude that the tree is so; if the conversation be holy, heavenly, and regular, though you cannot infallibly know the heart, yet you may charitably hope that it is upright with God; for every tree is known by its fruit. But the vile person will speak villany ( Isa. xxxii. 6 ), and the experience of the moderns herein agrees with the proverb of the ancients, that wickedness proceedeth from the wicked, 1 Sam. xxiv. 13 .

2. The heart is the treasure, and the words and actions are the expenses or produce from that treasure, v. 45 . This we had, Matt. xii. 34, 35 . The reigning love of God and Christ in the heart denominates a man a good man; and it is a good treasure a man may bring forth that which is good. But where the love of the world and the flesh reign there is an evil treasure in the heart, out of which an evil man is continually bringing forth that which is evil; and by what is brought forth you may know what is in the heart, as you may know what is in the vessel, water or wine, by what is drawn out from it, John ii. 8 . Of the abundance of the heart the mouth speaks; what the mouth ordinarily speaks, speaks with relish and delight, generally agrees with what is innermost and uppermost in the heart: He that speaks of the earth is earthly, John iii. 31 . Not but that a good man may possibly drop a bad word, and a wicked man make use of a good word to serve a bad turn; but, for the most part, the heart is as the words are, vain or serious; it therefore concerns us to get our hearts filled, not only with good, but with abundance of it.

VIII. It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him.

1. It is putting an affront upon him to call him Lord, Lord, as if we were wholly at his command, and had devoted ourselves to his service, if we do not make conscience of conforming to his will and serving the interests of his kingdom. We do but mock Christ, as they that in scorn said, Hail, King of the Jews, if we call him ever so often Lord, Lord, and yet walk in the way of our own hearts and in the sight of our own eyes. Why do we call him Lord, Lord, in prayer (compare Matt. vii. 21, 22 ), if we do not obey his commands? He that turns away his ear from hearing the law, his prayer shall be an abomination.

2. It is putting a cheat upon ourselves if we think that a bare profession of religion will save us, that hearing the sayings of Christ will bring us to heaven, without doing them. This he illustrates by a similitude ( v. 47-49 ), which shows,

(1.) That those only make sure work for their souls and eternity, and take the course that will stand them in stead in a trying time, who do not only come to Christ as his scholars, and hear his sayings but do them, who think, and speak, and act, in every thing according to the established rules of his holy religion. They are like a house built on a rock. These are they that take pains in religion, as they do,—that dig deep, that found their hope upon Christ, who is the Rock of ages (and other foundation can no man lay); these are they who provide for hereafter, who get ready for the worst, who lay up in store a good foundation for the time to come, for the eternity to come, 1 Tim. vi. 19 . They who do thus do well for themselves; for, [1.] They shall keep their integrity, in times of temptation and persecution; when others fall from their own stedfastness, as the seed on the stony ground, they shall stand fast in the Lord. [2.] They shall keep their comfort, and peace, and hope, and joy, in the midst of the greatest distresses. The storms and streams of affliction shall not shock them, for their feet are set upon a rock, a rock higher than they. [3.] Their everlasting welfare is secured. In death and judgment they are safe. Obedient believers are kept by the power of Christ, through faith, unto salvation, and shall never perish.

(2.) That those who rest in a bare hearing of the sayings of Christ, and do not live up to them, are but preparing for a fatal disappointment: He that heareth and doeth not (that knows his duty, but lives in the neglect of it), he is like a man that built a house without a foundation. He pleases himself with hopes that he has no ground for, and his hopes will fail him when he most needs the comfort of them, and when he expects the crowning of them; when the stream beats vehemently upon his house, it is gone, the sand it is built upon is washed away, and immediately it falls, Such is the hope of the hypocrite, though he has gained, when God takes away his soul; it is as the spider's web, and the giving up of the ghost.

39. Can the blind, &c.-- not in the Sermon on the Mount, but recorded by Matthew in another and very striking connection ( Mt 15:14 ).

40. The disciple, &c.-- that is, "The disciple aims to come up to his master, and he thinks himself complete when he does so: if you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly in one common ruin with yourselves."

41-49. (See on Mt 7:3-5 , Mt 7:16-27 .)