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21. And they entered into Capernaum, and immediately on the Sabbaths, entering into the synagogue, he taught. 22. And they were astonished at his doctrine; for he was teaching them, as one invested with authority, and not as the Scribes. 23. And there was in their synagogue a man liable to an unclean spirit, who cried out, 24. Saying, Ah! what have I to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the Holy One of God. 25. And Jesus rebuked him, saying, Hold they peace, and go out of him. 26. And when the unclean spirit had torn him, and had cried with a loud voice, he went out from him. 27. And all were astonished, so that they inquired among themselves, saying, What is this? What new doctrine is this? for with authority he commandeth even the unclean spirits, and they obey him. 28. And immediately his fame went out into every part of Galilee.

31. And he went down to Capernaum, a city of Galilee, and there he taught them on the Sabbath-day: 32. And they were astonished at his doctrine: for his word was accompanied with power. 33. And there was in the synagogue a man having a spirit of an unclean devil: and he cried out with a loud voice, 34. Saying, Ah! what have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art, the Holy One of God. 35. And Jesus rebuked him, saying, Holy thy peace, and go out of him. And when the devil had thrown him down in the midst, he went out of him, and hurt him nothing. 36. And trembling came upon all, and they talked among themselves, saying, What speech is this? for with authority and power he commandeth the uclean spirits, and they go out.

This demoniac was probably one of that multitude, which was mentioned, a little before, by Matthew 4:24. Yet the narrative of Mark and Luke is not superfluous: for they relate some circumstances, which not only present the miracle in a more striking light, but also contain useful instruction. The devil dexterously acknowledges, that Christ is the Holy One of God, in order to insinuate into the minds of men a suspicion, that there was some secret understanding between him and Christ. By such a trick he has since endeavored to make the Gospel suspected, and, in the present day, he is continually making similar attempts. That is the reason why Christ rebukes him. It is, no doubt, possible, that this confession was violently extorted from him: but there is no inconsistency between the two suppositions, that he is forced to yield to the power of Christ, and therefore cries out that he is the Holy One of God, — and yet that he cunningly attempts to shroud in his own darkness the glory of Christ. At the same time, we must observe that, while he flatters Christ in this manner, he indirectly withdraws himself from his power, and in this way contradicts himself. For why was Christ sanctified by the Father, but that he might deliver men from the tyranny of the devil, and overturn his kingdom? But as Satan cannot endure that power, which he feels to be destructive to himself, he would desire that Christ should satisfy himself with an empty title, without exercising it on the present occasion.¹

Mark 1:22; Luke 4:32. And they were astonished at his doctrine The meaning of the Evangelists is, that the power of the Spirit shone in the preaching² of Christ with such brightness, as to extort admiration even from irreligious and cold hearers. Luke says, that his discourse was accompanied with power, that is, full of majesty. Mark expresses it more fully, by adding a contrast, that it was unlike the manner of teaching of the Scribes As they were false expounders of Scripture, their doctrine was literal and dead, breathed nothing of the power of the Spirit, and was utterly destitute of majesty. The same kind of coldness may be now observed in the speculative theology of Popery. Those masters do indeed thunder out whatever they think proper in a sufficiently magisterial style; but as their manner of discoursing about divine things is so profane, that their controversies exhibit no traces of religion, what they bring forward is all affectation and mere drivelling: for the declaration of the Apostle Paul holds true, that the kingdom of God is not in word, but in power, (1 Corinthians 4:20.) In short, the Evangelists mean that, while the manner of teaching, which then prevailed, was so greatly degenerated and so extremely corrupted, that it did not impress the minds of men with any reverence for God, the preaching of Christ was eminently distinguished by the divine power of the Spirit, which procured for him the respect of his hearers. This is the power, or rather the majesty and authority, at which the people were astonished.

Luke 4:33. A man having a spirit of an unclean devil. This mode of expression, which Luke employs, conveys the idea, that the man was driven by the impulse of the devil. By the permission of God, Satan had seized the faculties of his soul in such a manner, as to drive him not only to speak, but to perform other movements, at his pleasure. And thus, when the demoniacs speak, the devils, who have received permission to tyrannise, speak in them and by them. The title, Holy One of God, was probably taken from a manner of speaking, which was, at that time, in ordinary and general use. The Messiah was so called, because he was to be distinguished and separated from all others, as endued with eminent grace, and as the Head of the whole Church.

Mark 1:26 When the unclean spirit had torn him Luke uses a milder phrase, when the devil had thrown him down: but they agree perfectly as to the meaning; for the design of both was to show, that the devil went out of the man in a violent manner. He threw down the unhappy man, as if he had intended to tear him: but Luke says that the attempt was unsuccessful; for he hurt him nothing Not that the attack was, in no degree whatever, attended by injury, or at least by some feeling of pain; but that the man was afterwards delivered from the devil, and restored to perfect health.

Luke 4:36. And trembling came upon all This is the result of the miracle. They are compelled to acknowledge that there is in Christ something more than man, and justly trace the glory and power of the miracle to his doctrine. What speech is this, they say, which even the devils themselves are forced to obey?

Mark 1:27 What new doctrine is this? They call it new doctrine, not by way of reproach, but as an acknowledgment, that there was something in it unusual and extraordinary. It is not for the sake of blame, or to lessen its credit, that they speak of it as new. This is rather a part of their admiration, that they pronounce it to be not common or ordinary. Their only fault lies in this, that they remain in their state of hesitation,³ whereas the children of God ought to make increasing progress.

14. And when Jesus had come into Peter's house, he saw his mother-in-law lying in bed, and afflicted with fever. 15. And he touched her hand, and the fever left her, and she arose and waited on them. 16. And when the evening had approached, they brought to him many demoniacs, and he cast out the spirits by his word, and healed all that were diseased: 17. That it might be fulfilled which was spoken by Isaiah the prophet, when he saith, He hath taken our diseases. 18. And when Jesus had seen great multitudes around him, he commanded that they should depart to the other side.

29. And immediately going out of the synagogue, they came, with James and John, into the house of Simon and Andrew. 30. And Simon's mother-in-law lay afflicted with fever and immediately they speak to him about her. 31. And approaching, he raised her, by taking her hand, and the fever immediately left her, and she waited on them. 32. And in the evening, when the sun had set, they brought to him all who were diseased, and who were possessed by devils. 33. And the whole city was assembled at the door. 34. And hehealed many that were ill of various diseases, and cast out many devils: and he did not permit the devils to say that they knew him. 35. And in the morning, while it was still very dark, Jesus, when he had risen, went out, and departed into a desert place, and there prayed. 36. And Simon followed him, as also those who were with him. 37. And when they had found him, they said to him, All seek thee. 38. And he saith to them, Let us go into the adjoining villages, that I preach there also: for on this account I came out. 39. And he preached in their synagogues in all Galilee, and cast out devils.

38. And when Jesus had risen out of the synagogue, he entered into Simon's house. And Simon's mother-in-law was held by a great fever, and they besought him for her. 39. And standing over her, he rebuked the fever, and the fever left her: and immediately rising, she waited on them. 40. And when the sun was setting, all, who had persons laboring under various diseases, brought them to him: and he, laying hands upon each, healed them. 41. And the devils went out of many, crying and saying, Thou art Christ, the Son of God. And, rebuking, he did not permit them to speak those things, that they knew that he was Christ. 42. And when it was day, going out, he went into a desert place, and multitudes sought him: and came even to him, and held him, that he might not depart from them. 43. To whom he saith, I must also preach the kingdom of God in other cities: for on this account am I sent. 44. And he preached in the synagogues of Galilee.

Mark 1:29. They came, with James and John, into the house of Simon and Andrew. There is reason to conjecture, that Matthew does not relate this history in its proper order: for Mark expressly states, that there were only four disciples who attended Christ. Besides, when he left the synagogue, he went straight to Peter's house; which also shows clearly, that Matthew did not observe, with exactness, the order of time. The Evangelists appear to have taken particular notice of this miracle; not that, in itself, it was more remarkable, or more worthy of being recorded, than other miracles, — but because, by means of it, Christ gave to his disciples a private and familiar illustration of his grace. Another reason was, that the healing of one woman gave occasion to many miracles, so that they came to him in great numbers, from every direction, to implore his assistance. A single word, in Luke's narrative, presents to us more strikingly the power which Christ displayed; for he says, that Simon's mother-in-law was held by a GREAT fever. It was a clearer and more affecting proof of divine power, that, in a moment, and by a single touch, he removed a strong and violent disease. He might have done it by the slightest expression of his will; but he touched her hand, (Matthew 8:15,) either to mark his affection, or because he was aware that this sign was, at that time, advantageous: for we know, that he freely used outward signs, when the time required them.

Luke 4:39. He rebuked the fever. To a person not well acquainted with Scripture this mode of expression may appear harsh; but there were good reasons for employing it. Fevers and other diseases, famine, pestilence, and calamities of every description, are God's heralds,⁴ by whom he executes his judgments. Now, as he is said to send such messengers by his command and pleasure, so he also restrains and recalls them whenever he pleases. The manner in which he healed them is not mentioned by Matthew and Mark: but Luke says, that it was by laying hands on each of them. Under the Law, this was a sign of reconciliation; and, therefore, it was not improperly, or unseasonably, that Christ laid hands on those whom he freed from the curse of God. It was also a solemn rite of consecration, as will afterwards be more fully explained. But I interpret Christ's laying hands on the sick, as meaning simply, that he recommended them to the Father, and thus obtained for them grace and deliverance from their diseases.

Matthew 8:17. That it might be fulfilled which was spoken by Isaiah the prophet. This prediction has the appearance of being inappropriate, and even of being tortured into a meaning which it does not bear: for Isaiah does not there speak of miracles, but of the death of Christ, — and not of temporal benefits, but of spiritual and eternal grace. Now, what is undoubtedly spoken about the impurities of the soul, Matthew applies to bodily diseases. The solution is not difficult, if the reader will only observe, that the Evangelist states not merely the benefit conferred by Christ on those sick persons, but the purpose for which he healed their diseases. They experienced in their bodies the grace of Christ, but we must look at the design: for it would be idle to confine our view to a transitory advantage, as if the Son of God were a physician of bodies. What then? He gave sight to the blind, in order to show that he is "the light of the world," (John 8:12.) He restored life to the dead, to prove that he is "the resurrection and the life," (John 11:25.) Similar observations might be made as to those who were lame, or had palsy. Following out this analogy, let us connect those benefits, which Christ bestowed on men in the flesh, with the design which is stated to us by Matthew, that he was sent by the Father, to relieve us from all evils and miseries.

Mark 1:34. He did not permit the devils to speak. There might be two reasons why he did not permit them: a general reason, because the time of the full revelation was not yet come; and a special reason, which we hinted at a little ago, that he refused to have, as heralds and witnesses of his divinity, those whose praise could have no other effect than to soil and injure his character. This latter reason is undoubtedly true: for he must have known, that the prince of death, and his agents, are in a state of irreconcileable enmity with the Author of eternal salvation and life.

Matthew 8:18 And when Jesus had seen great multitudes about him. Matthew, I have no doubt, touches briefly what the others explain in a more ample and copious narrative. The other two state a circumstance, which is not noticed by Matthew that Christ withdrew privately, for the sake of retirement, into a desert place, before it was daylight. Mark afterwards says, that Peter informed him, all seek, thee; and Luke says, that multitudes came to that place. Again, Matthew says, that he passed over to the other side, while the other two say, that he passed through all Galilee, to preach in every place. But the other side, or, the farther bank, (to peran,) does not, I think, denote what was strictly the opposite side, but refers to that curvature of the lake, which was below Capernaum. In this way, he crossed over to another part of the lake, and yet did not go out of Galilee.

Mark1:38. For on this account I came out. Luke 4:43. For on this account am I sent. These words deserve our attention: for they contain a declaration of his earnest desire to fulfill his office. But it will perhaps be asked, is it better that the ministers of the Gospel should run here and there, to give only a slight and partial taste of it in each place, or that they should remain, and instruct perfectly the hearers whom they have once obtained? I reply. The design of Christ, which is here mentioned, was agreeable to the injunction and call of the Father, and was founded on the best reasons. For it was necessary that Christ should travel, within a short period, throughout Judea, to awaken the minds of men, on all sides, as if by the sound of a trumpet, to hear the Gospel. But on this subject we must treat more fully under another passage.

13. And he went up into a mountain, and called to him whom he would: and they came to him. 14. And he appointed twelve to be with him, and send them forth to preach, 15. And to have powers of healing diseases, and of casting out devils. 16. And to Simon he gave the name Peter. 17. And James th son of Zebedee, and John, the brother of James: and he gave them the names of Boanerges, which is, The sons of thunder. 18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James (son) of Alpheus, and Thaddeus, and Simon the Canaanite, 19. And Judas Iscariot, who also betrayed him.

12. And it happened in those days, he went out into a mountain to pray, and he spent the whole night in prayer to God. 13. And when it was day, he called his disciples, and chose twelve from among them, whom he also called Apostles: 14. Simon, whom he also called Peter, and Andrew his brother, James and John, Philip and Bartholomew, 15. Matthew and Thomas, James (son) of Alpheus, and Simon, who is called Zelotes, 16. And Judas (brother) of James, and Judas Iscariot, who also was the traitor. 17. And going down with them, he stood in a plain, and a multitude of his disciples, and a very great multitude of people out of all Judea and Jerusalem, and from the sea coast of Tyre and Sidon. 18. Who had come to hear him, and to be healed from their diseases, and those who were tormented by unclean spirits were healed. 19. And the whole multitude sought to touch him, for virtue went out of him, and healed all.

Mark 3:13. And he went up into a mountain. By this election he does not yet ordain them to be Apostles, to enter immediately into the discharge of their office, but merely admits them to enjoy his private instructions⁵ with a view to the apostleship. Commentators have fallen into a mistake here, by confounding those passages with the tenth chapter of the Gospel by Matthew. For the plain meaning of the words is, that they are only destined to a future commission, the bestowal of which is recorded by Matthew; and Mark and Luke will be found afterwards relating, in its proper place, the mission which Matthew there describes. And we need not wonder, if their heavenly Master chose to train and accustom them gradually to so arduous an employment: for, even by a long course of instruction, their ignorance could not be corrected.

Both the Evangelists say, that Christ went up into a mountain. Luke explains the cause to have been, that he might pray with greater freedom in his retirement, which he was accustomed to do frequently, as is evident from other passages. Now, this example ought to be regarded by us as a perpetual rule, to begin with prayer, when we are about to choose pastors to churches: otherwise, what we attempt will not succeed well. And certainly our Lord prayed, not so much on his own account, as to lay down a rule for us. We are deficient in prudence and skill; and though our sagacity were of the highest order, nothing is more easy than to be deceived in this matter. Granting that we were in no danger of mistake, if the Lord does not regulate our affections, with what force, or rather violence, shall we be carried away⁶ by favor and prepossession, or hatred or ambition? Besides, though the election were conducted in the very best manner, all will be unsuccessful, unless the Lord take under his guidance those who are elected, and furnish them with the necessary gifts. "What then?" it will be said, "did not Christ earnestly implore the Father to preside in the election?" This I readily acknowledge, and I have also to state, that this was a declaration and acknowledgment of his care for his Church. Accordingly, he did not pray to the Father in the ordinary manner, but spent the whole night in prayer. But if he, who was full of the Holy Spirit, (John 3:34,) implored the Father, with such ardor and earnestness, to preside in the election, how much greater need have we to do so?

He called to him whom he would. By this expression, I have no doubt, Mark conveys to us the instruction, that it was to the unmixed grace of Christ, and not to any excellence of their own, that they were indebted for receiving so honorable an office: for, if you understand him to say, that those were chosen, who were more excellent than others, this will not apply to Judas. The meaning, therefore, is the apostle-ship was not bestowed on account of any human merits; but, by the free mercy of God, persons, who were altogether unworthy of it, were raised to that high rank; and thus was fulfilled what Christ says on another occasion, "Ye have not chosen me, but I have chosen you," (John 15:16.) To the same effect Paul frequently speaks, extolling the purpose of God in bestowing on him the apostleship, (Ephesians 3:7; Colossians 1:25.)

But here many questions arise. First, why did our Lord deliberately choose Judas, who, he perfectly knew, was unworthy of the honor, and would be his betrayer? Secondly, why did God, after being so earnestly supplicated by his Son, and as if he had given a refusal to Christ, permit a base and wicked man to find his way to the highest rank in his Church?⁷ Thirdly, why did he resolve that the first-fruits⁸ of his Church should be stained by so foul a disgrace? Fourthly, how came it, that Jesus Christ, knowingly and willingly, preferred Judas to honest and faithful ministers?

The first objection is met by the following reply. Our Lord expressly intended to prevent future offenses, that we may not feel excessive uneasiness, when unprincipled men occupy the situation of teachers in the Church, or when professors of the Gospel become apostates. He gave, at the same time, in the person of one man, an instance of fearful defection,⁹ that those who occupy a higher rank may not indulge in self-complacency. At the same time, with regard to the second question, we do not admit that our Lord suffered a refusal.¹⁰ This answer will serve also for the third question. At the very beginning, it was judged proper to give an early demonstration of the future state of the Church, that weak persons might not stumble on account of the fall of a reprobate; for it is not proper, that the stability of the Church should depend on men. With regard to the last objection, Christ did not prefer Judas to devout and holy disciples, but raised him to an eminence from which he was afterwards to fall, and thus intended to make him an example and instruction to men of every condition and of every age, that no one may abuse the honor which God has conferred upon him, and likewise that, when even the pillars fall, those who appear to be the weakest of believers may remain steady.

Luke 6:13. Whom also he named Apostles. This may be explained in two ways: either that, at a subsequent period, when he introduced them into their office, he gave them this name, — or that, with a view to their future rank, he bestowed on them this title, in order to inform them why they were separated from the ordinary class, and for what purpose they were destined. The latter view agrees well with the words of Mark: for he says, that Christ appointed twelve to be with him, and to send them forth to preach. He intended to make them his companions, that they might afterwards receive a higher rank: for, as I have already explained, when he says, to be with him, and to send them forth to preach, he does not mean that both were to take place at the same time.

Mark 3:16. And to Simon he gave the name Peter. Though all Christians must be living stones¹¹, of the spiritual temple, yet Christ gave this name peculiarly to Simon, according to the measure of grace which he intended to bestow upon him. This is not inconsistent with the shameful weakness which he manifested in denying his Lord: for this title showed his invincible power and steadiness, which continued till his death. Yet it is absurd in the Papists to infer from this, that the Church is founded on him, as will afterwards be more fully explained, (Matthew 16:18.) Christ called the sons of Zebedee sons of thunder, because he was to give them a powerful voice, that they might thunder throughout the whole world.¹² And that thunder is heard, in the present day, from the mouth of John. As to his brother, there can be no doubt that, so long as he lived, he shook the earth. The word has been corrupted: for the full pronunciation would be vny rgs, (Benae-regesh;)¹³ but the changes which words undergo in passing into other languages are well known.

1. And when Jesus had seen the multitudes,¹⁴ he went up into a mountain, and when he had sat down, his disciples approached to him. 2. And opening his mouth,¹⁵ he taught them, saying, 3. Happy are the poor in spirit: for their is the kingdom of heaven. 4. Happy are they who mourn: for they shall receive consolation. 5. Happy are the meek: for they shall receive the earth by inheritance.¹⁶ 6. Happy are they who hunger and thirst after righteousness: for they shall be satisfied. 7. Happy are the merciful: for they shall obtain mercy.¹⁷ 8. Happy are those who are of a pure heart: for they shall see God. 9. Happy are the peace-makers: for they shall be called the children of God. 10. Happy are those who suffer persecution on account of righteousness: for theirs is the kingdom of heaven. 11. Happy are you, when they shall throw reproaches on you, and shall persecute you, and lying, shall speak every evil word against you on my account. 12. Rejoice ye, and leap for joy: for your reward is great in heaven: for so did they persecute the prophets who were before you.

20. And he, lifting up his eyes on the disciples, said, Happy (are ye) poor: for yours is the kingdom of God. 21. Happy are ye who hunger now: for ye shall be satisfied. Happy are ye who weep now: for ye shall laugh. 22. Happy shall ye be when men shall hate you, and shall separate you, and shall load you with reproaches, and shall cast out your name as evil, on account of the Son of Man. 23. Rejoice ye in that day, and leap for joy: for, lo, your reward is great in heaven: for according to these things their fathers did to the prophets. 24. But woe to you (who are) rich: for you have your consolation. 25. Woe to you who are filled: for you shall hunger. Woe to you who laugh now: for ye shall mourn and weep. 26. Woe to you, when all men shall applaud you: for according to these things their fathers did to the false prophets.

Matthew 5:1. He went up into a mountain. Those who think that Christ's sermon, which is here related, is different from the sermon contained in the sixth chapter of Luke's Gospel, rest their opinion on a very light and frivolous argument. Matthew states, that Christ spoke to his disciples on a mountain, while Luke seems to say, that the discourse was delivered on a plain. But it is a mistake to read the words of Luke, he went down with them, and stood in the plain, (Luke 6:17,) as immediately connected with the statement that, lifting up his eyes on the disciples, he spoke thus. For the design of both Evangelists was, to collect into one place the leading points of the doctrine of Christ, which related to a devout and holy life. Although Luke had previously mentioned a plain, he does not observe the immediate succession of events in the history, but passes from miracles to doctrine, without pointing out either time or place: just as Matthew takes no notice of the time, but only mentions the place. It is probable, that this discourse was not delivered until Christ had chosen the twelve: but in attending to the order of time, which I saw that the Spirit of God had disregarded, I did not wish to be too precise. Pious and modest readers ought to be satisfied with having a brief summary of the doctrine of Christ placed before their eyes, collected out of his many and various discourses, the first of which was that in which he spoke to his disciples about true happiness.

2. Opening his mouth. This redundancy of expression (pleonasmos) partakes of the Hebrew idiom: for what would be faulty in other languages is frequent among the Hebrews, to say, He opened his mouth, instead of, He began to speak. Many look upon it as an emphatic mode of expression, employed to draw attention to any thing important and remarkable, either in a good or bad sense, which has been uttered: but as some passages of Scripture countenance an opposite view, I prefer the former exposition. I shall also dismiss the ingenious speculation of those, who give an allegorical turn to the fact of our Lord teaching his disciples on a mountain, as if it had been intended to teach them to elevate their minds far above worldly cares and employments. In ascending the mountain, his design rather was to seek a retreat, where he might obtain relaxation for himself and his disciples at a distance from the multitude.

Now let us see, in the first place, why Christ spoke to his disciples about true happiness. We know that not only the great body of the people, but even the learned themselves, hold this error, that he is the happy man who is free from annoyance, attains all his wishes, and leads a joyful and easy life. At least it is the general opinion, that happiness ought to be estimated from the present state.¹⁸ Christ, therefore, in order to accustom his own people to bear the cross, exposes this mistaken opinion, that those are happy who lead an easy and prosperous life according to the flesh. For it is impossible that men should mildly bend the neck to bear calamities and reproaches, so long as they think that patience is at variance with a happy life. The only consolation which mitigates and even sweetens the bitterness of the cross and of all afflictions, is the conviction, that we are happy in the midst of miseries: for our patience is blessed by the Lord, and will soon be followed by a happy result.

This doctrine, I do acknowledge, is widely removed from the common opinion: but the disciples of Christ must learn the philosophy of placing their happiness beyond the world, and above the affections of the flesh. Though carnal reason will never admit what is here taught by Christ, yet he does not bring forward any thing imaginary, — as the Stoics¹⁹ were wont, in ancient times, to amuse themselves with their paradoxes, — but demonstrates from the fact, that those persons are truly happy, whose condition is supposed to be miserable. Let us, therefore remember, that the leading object of the discourse is to show, that those are not unhappy who are oppressed by the reproaches of the wicked, and subject to various calamities. And not only does Christ prove that they are in the wrong, who measure the happiness of man by the present state, because the distresses of the godly will soon be changed for the better; but he also exhorts his own people to patience, by holding out the hope of a reward.

3. Happy are the poor in spirit. Luke 6:20. Happy (are ye) poor. Luke gives nothing more than a simple metaphor: but as the poverty of many is accursed and unhappy, Matthew expresses more clearly the intention of Christ. Many are pressed down by distresses, and yet continue to swell inwardly with pride and cruelty. But Christ pronounces those to be happy who, chastened and subdued by afflictions, submit themselves wholly to God, and, with inward humility, betake themselves to him for protection. Others explain the poor in spirit to be those who claim nothing for themselves, and are even so completely emptied of confidence in the flesh, that they acknowledge their poverty. But as the words of Luke and those of Matthew must have the same meaning, there can be no doubt that the appellation poor is here given to those who are pressed and afflicted by adversity. The only difference is, that Matthew, by adding an epithet, confines the happiness to those only who, under the discipline of the cross, have learned to be humble.

For theirs is the kingdom of heaven. We see that Christ does not swell the minds of his own people by any unfounded belief, or harden them by unfeeling obstinacy, as the Stoics do, but leads them to entertain the hope of eternal life, and animates them to patience by assuring them, that in this way they will pass into the heavenly kingdom of God. It deserves our attention, that he only who is reduced to nothing in himself, and relies on the mercy of God, is poor in spirit: for they who are broken or overwhelmed by despair murmur against God, and this proves them to be of a proud and haughty spirit.

4. Happy are they that mourn. This statement is closely connected with the preceding one, and is a sort of appendage or confirmation of it. The ordinary belief is, that calamities render a man unhappy. This arises from the consideration, that they constantly bring along with them mourning and grief. Now, nothing is supposed to be more inconsistent with happiness than mourning. But Christ does not merely affirm that mourners are not unhappy. He shows, that their very mourning contributes to a happy life, by preparing them to receive eternal joy, and by furnishing them with excitements to seek true comfort in God alone. Accordingly, Paul says,

"We glory in tribulations also knowing that tribulation produces patience, and patience experience, and experience hope: and hope maketh not ashamed," (Romans 5:3-5.)

5. Happy are the meek By the meek he means persons of mild and gentle dispositions, who are not easily provoked by injuries, who are not ready to take offense, but are prepared to endure anything rather than do the like actions to wicked men. When Christ promises to such persons the inheritance of the earth, we might think it exceedingly foolish. Those who warmly repel any attacks, and whose hand is ever ready to revenge injuries, are rather the persons who claim for themselves the dominion of the earth. And experience certainly shows that, the more mildly their wickedness is endured, the more bold and insolent does it become. Hence arises the diabolical proverb, that "We must howl with the wolves, because the wolves will immediately devour every one who makes himself a sheep." But Christ places his own protection, and that of the Father, in contrast with the fury and violence of wicked men, and declares, on good grounds, that the meek will be the lords and heirs of the earth The children of this world never think themselves safe, but when they fiercely revenge the injuries that are done them, and defend their life by the "weapons of war," (Ezekiel 32:27.) But as we must believe, that Christ alone is the guardian of our life, all that remains for us is to "hide ourselves under the shadow of his wings," (Psalm 17:8.) We must be sheep, if we wish to be reckoned a part of his flock.

It will perhaps be objected, that what has been now said is contradicted by experience. I would first suggest that it be considered, how greatly ferocious²⁰ people are disturbed by their own restlessness. While they lead so stormy a life, though they were a hundred times lords of the earth, while they possess all, they certainly possess nothing. For the children of God, on the other hand, I answer, that though they may not plant their foot on what is their own, they enjoy a quiet residence on the earth. And this is no imaginary possession;²¹ for they know, that the earth, which they inhabit, has been granted to them by God. Besides, the hand of God is interposed to protect them against the violence and fury of wicked men. Though exposed to every species of attack, subject to the malice of wicked men, surrounded by all kinds of danger, they are safe under the divine protection. They have already a foretaste, at least, of this grace of God; and that is enough for them, till they enter, at the last day, into the possession of the inheritance²² of the world.

6. Happy are they who hunger To hunger and thirst is here, I think, used as a figurative expression,²³ and means to suffer poverty, to want the necessaries of life, and even to be defrauded of one's right. Matthew says, who thirst after righteousness, and thus makes one class stand for all the rest. He represents more strongly the unworthy treatment which they have received, when he says that, though they are anxious, though they groan, they desire nothing but what is proper. "Happy are they who, though their wishes are so moderate, that they desire nothing to be granted to them but what is reasonable, are yet in a languishing condition, like persons who are famishing with hunger." Though their distressing anxiety exposes them to the ridicule of others, yet it is a certain preparation for happiness: for at length they shall be satisfied God will one day listen to their groans, and satisfy their just desires for to Him, as we learn from the song of the Virgin, it belongs to fill the hungry with good things, (Luke 1:53.)

7. Happy are the merciful This paradox, too, contradicts the judgment of men.²⁴ The world reckons those men to be happy, who give themselves no concern about the distresses of others, but consult their own ease. Christ says that those are happy, who are not only prepared to endure their own afflictions, but to take a share in the afflictions of others, — who assist the wretched, — who willingly take part with those who are in distress, — who clothe themselves, as it were, with the same affections, that they may be more readily disposed to render them assistance. He adds, for they shall obtain mercy, — not only with God, but also among men, whose minds God will dispose to the exercise of humanity.²⁵ Though the whole world may sometimes be ungrateful, and may return the very worst reward to those who have done acts of kindness to them, it ought to be reckoned enough, that grace is laid up with God for the merciful and humane, so that they, in their turn, will find him to be gracious and merciful, (Psalm 103:8; 145:8.)

8. Happy are they who are of a pure heart We might be apt to think, that what is here stated by Christ is in accordance with the judgment of all. Purity of heart is universally acknowledged to be the mother of all virtues. And yet there is hardly one person in a hundred, who does not put craftiness in the place of the greatest virtue. Hence those persons are commonly accounted happy, whose ingenuity is exercised in the successful practice of deceit, who gain dexterous advantages, by indirect means, over those with whom they have intercourse. Christ does not at all agree with carnal reason, when he pronounces those to be happy, who take no delight in cunning, but converse sincerely with men, and express nothing, by word or look, which they do not feel in their heart. Simple people are ridiculed for want of caution, and for not looking sharply enough to themselves. But Christ directs them to higher views, and bids them consider that, if they have not sagacity to deceive in this world, they will enjoy the sight of God in heaven.

9. Happy are the peacemakers By peacemakers he means those who not only seek peace and avoid quarrels, as far as lies in their power, but who also labor to settle differences among others, who advise all men to live at peace, and take away every occasion of hatred and strife. There are good grounds for this statement. As it is a laborious and irksome employment to reconcile those who are at variance, persons of a mild disposition, who study to promote peace, are compelled to endure the indignity of hearing reproaches, complaints, and remonstrances on all sides. The reason is, that every one would desire to have advocates, who would defend his cause. That we may not depend on the favor of men, Christ bids us look up to the judgment of his Father, who is the God of peace, (Romans 15:33,) and who accounts us his children, while we cultivate peace, though our endeavors may not be acceptable to men: for to be called means To Be Accounted the children of God

10. Happy are they who suffer persecution The disciples of Christ have very great need of this instruction; and the more hard and disagreeable it is for the flesh to admit it, the more earnestly ought we to make it the subject of our meditation. We cannot be Christ's soldiers²⁶ on any other condition, than to have the greater part of the world rising in hostility against us, and pursuing us even to death. The state of the matter is this. Satan, the prince of the world, will never cease to fill his followers with rage, to carry on hostilities against the members of Christ. It is, no doubt, monstrous and unnatural, that men, who study to live a righteous life, should be attacked and tormented in a way which they do not deserve. And so Peter says,

"Who is he that will harm you, if ye be followers of that which is good?" (1 Peter 3:13.)

Yet, in consequence of the unbridled wickedness of the world, it too frequently happens, that good men, through a zeal of righteousness, arouse against them the resentments of the ungodly. Above all, it is, as we may say, the ordinary lot of Christians to be hated by the majority of men: for the flesh cannot endure the doctrine of the Gospel; none can endure to have their vices reproved.

Who suffer on account of righteousness This is descriptive of those who inflame the hatred, and provoke the rage, of wicked men against them, because, through an earnest desire to do what is good and right, they oppose bad causes and defend good ones, as far as lies in their power. Now, in this respect, the truth of God justly holds the first rank. Accordingly, by this mark Christ distinguishes his own martyrs from criminals and malefactors.

I now return to what I said a little before, that as, all that will live godly in Christ Jesus "(Paul informs us), shall suffer persecution," (2 Timothy 3:12,) this admonition has a general reference to all the godly. But if, at any time, the Lord spares our weakness, and does not permit the ungodly to torment us as they would desire, yet, during the season of repose and leisure, it is proper for us to meditate on this doctrine, that we may be ready, whenever it shall be necessary, to enter the field, and may not engage in the contest till we have been well prepared. As the condition of the godly, during the whole course of this life, is very miserable, Christ properly calls them to the hope of the heavenly life. And here lies the main difference between Christ's paradox and the ravings of the Stoics, who ordered that every man should be satisfied in his own mind, and should be the author of his own happiness: while Christ does not suspend our happiness on a vain imagination, but rests it on the hope of a future reward.

11. When they shall cast reproaches on you Luke 6:22 When men shall hate you, and separate you, and load you with reproaches, and cast out your name as evil By these words Christ intended to comfort those who believe in him; that they may not lose courage, even though they see themselves to be detestable in the eyes of the world. For this was no light temptation, to be thrown out of the Church as ungodly and profane. Christ knew that there is no class of men more envenomed than hypocrites, and foresaw with what furious madness the enemies of the Gospel would attack his small and despised flock. It was therefore his will to furnish them with a sure defense, that they might not give way, though an immense mass of reproaches were ready to overwhelm them. And hence it appears, how little reason there is to dread the excommunication of the Pope, when those tyrants banish us from their synagogues, because we are unwilling to renounce Christ.

12. Rejoice ye, and leap for joy The meaning is, a remedy is at hand, that we may not be overwhelmed by unjust reproaches: for, as soon as we raise our minds to heaven, we there behold vast grounds of joy, which dispel sadness. The idle reasonings of the Papists, about the word reward, which is here used, are easily refuted: for there is not (as they dream) a mutual relation between the reward and merit, but the promise of the reward is free. Besides, if we consider the imperfections and faults of any good works that are done by the very best of men, there will be no work which God can judge to be worthy of reward.

We must advert once more to the phrases, on my account, or, on account of the Son of Man, (Luke 6:22;) and lying, shall speak every evil word against you; that he who suffers persecution for his own fault (1 Peter 2:20) may not forthwith boast that he is a martyr of Christ, as the Donatists, in ancient times, were delighted with themselves on this single ground, that the magistrates were against them. And in our own day the Anabaptists,²⁷ while they disturb the Church by their ravings, and slander the Gospel, boast that they are carrying the banners of Christ, when they are justly condemned. But Christ pronounces those only to be happy who are employed in defending a righteous cause.

For so did they persecute This was expressly added, that the apostles might not expect to triumph without exertion and without a contest, and might not fail, when they encountered persecutions. The restoration of all things, under the reign of Christ, being everywhere promised in Scripture, there was danger, lest they might not think of warfare, but indulge in vain and proud confidence. It is evident from other passages, that they foolishly imagined the kingdom of Christ to be filled with wealth and luxuries.²⁸ Christ had good reason for warning them, that, as soon as they succeeded to the place of the prophets, they must sustain the same contests in which the prophets were formerly engaged. The prophets who were before you This means not only, that the prophets were before them with respect to the order of time, but that they were of the same class with themselves, and ought therefore to be followed as their example. The notion commonly entertained, of making out nine distinct beatitudes, is too frivolous to need a long refutation.

Luke 6:24. Woe to you that are rich. As Luke has related not more than four kinds of blessings, so he now contrasts with them four curses, so that the clauses mutually correspond. This contrast not only tends to strike terror into the ungodly, but to arouse believers, that they may not be lulled to sleep by the vain and deceitful allurements of the world. We know how prone men are to be intoxicated by prosperity, or ensnared by flattery; and on this account the children of God often envy the reprobate, when they see everything go on prosperously and smoothly with them.

He pronounces a curse on the rich, — not on all the rich, but on those who receive their consolation in the world; that is, who are so completely occupied with their worldly possessions, that they forget the life to come. The meaning is: riches are so far from making a man happy, that they often become the means of his destruction. In any other point of view, the rich are not excluded from the kingdom of heaven, provided they do not become snares for themselves, or fix their hope on the earth, so as to shut against them the kingdom of heaven. This is finely illustrated by Augustine, who, in order to show that riches are not in themselves a hindrance to the children of God, reminds his readers that poor Lazarus was received into the bosom of rich Abraham.

25. Woe to you who are filled. Woe to you who laugh now In the same sense, he pronounces a curse on those who are satiated and full: because they are lifted up by confidence in the blessings of the present life, and reject those blessings which are of a heavenly nature. A similar view must be taken of what he says about laughter: for by those who laugh he means those who have given themselves up to Epicurean mirth, who are plunged in carnal pleasures, and spurn every kind of trouble which would be found necessary for maintaining the glory of God.

26. Woe to you when all men shall applaud you The last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, "seek to please men," (Galatians 1:10.) By the phrase, all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who "seeks to please men" can be "the servant of Christ."