Wednesday of the 22nd week of Ordinary Time

CHAPTER III.

SYNOPSIS OF THE CHAPTER

He endeavours to put an end to the divisions among the Corinthians, by reminding them of their mutual subjection and union in Christ and God.

i. He points out that Paul and Apollos are but ministers of Christ (

Vers. 1, 2.As babes in Christ I have fed you with milk and not with meat. In the preceding chapter the Apostle, to support his own authority, and to remove from the minds of the Corinthians the false opinion that they had about his ignorance and lack of speaking powers, said that he spoke wisdom among them that were perfect: hidden wisdom which the eye had not seen, nor the ear heard, but which God had revealed. Now, anticipating an objection, he gives the reason why he had not displayed this wisdom to the Corinthians, and transfers the blame from himself to them. It was because they were like children and carnal, not yet capable of receiving such wisdom, and to be fed, therefore, not with meat but with milk.

Notice that the Apostle designates as milk that easier, pleasanter, and more teaching about the Manhood of Christ, His grace and redemption, which befits catechumens recently converted and still carnal. He calls "meat," or solid food, the more perfect and robust teaching about the deeper mysteries, such as about God, about the Spirit of God and spiritual things, about the wisdom, power, and love of the Cross. So say Ambrose, Theophylact, S. Thomas.  S. Anselm moralises thus: "The same Christ is milk to man through the Incarnation; solid food to an angel through His Divinity. The same Christ crucified again, the same lection, the same sermon is taken by carnal men as milk, by spiritual as solid food."

S. Paul is here alluding, as his custom is, to Isa. xxviii. 9, and to Isa. lv. 1.  In this connection notice that what Isaiah calls "meat," which represents the full spiritual wisdom of the perfect, as milk signifies the discipline of children and of the imperfect. Hence, in former times wine and milk were given to the newly baptized, when they had been clad with the white robes, and this custom, as S. Jerome says in his commentary on Isaiah, is still kept up in the churches of the West. In other places honey and milk were given, as Tertullian testifies (contra Marcion lib. i. c. 14), to denote (1.) their infancy and innocence in Christ, milk being a symbol of both. Hence Homer calls men that are innocent and just "feeders on milk," as Clemens Alexandrinus says (Pædag. lib. i. c. 6). (2.) To denote their likeness to Christ, of whom Isaiah sang (Isa_7:15), "Butter and honey shall we eat." (3.) To symbolise the infantine gentleness, humility, and meekness of the Christian life. Hence it was that at the first sacrifice of the Mass, which the newly baptized heard at Easter, viz., on Low Sunday, there was read as the Epistle that portion of S. Peter's Epistle in which occur the words, "As new-born babes desire the sincere milk of the word." Hence S. Agnes, on the authority of S. Ambrose (Serm. 90), used to say, "Milk and honey have I received from His mouth," Clement (Pædag. lib. i.c. 6) discourses at length about this milk.

Ver. 3.Whereas there is among you envying and strife . . . are ye not carnal? (1.) The word carnal is here applied to one who not only has his natural use of sense and reason, but also to one who follows the motions and dictates of the flesh, that is, of his animal nature. And, therefore, as S. Thomas rightly remarks, he who follows the motions of lust, or of his fallen nature, is carnal, natural, walking according to man, and destitute of the Spirit of God. (2.) Both here and in Gal. v. 19., the works of the flesh, i.e., of our corrupt nature, include envying, jealousy, strife, which are spiritual sins, as well as gluttony and lust, which are, strictly speaking, fleshly. Cf. notes to Rom_7:22, and Gal_5:17. The meaning is: You, O Corinthians, are carnal, i.e., contentious, because you fight like boys foolishly about the dignity of your teachers, and extol and put up for sale, one Paul, another Apollos.

Ver. 5.Even as the Lord gave to every man. God gave to each one of His ministers powers of such kind and such extent as befitted his ministry. Therefore they should glory in God alone, not in Paul or Apollos, His ministers. These latter were not the lords or the authors of their faith, but merely the instruments used by God. So Anselm, Ambrose, Theophylact.

Ver. 6.I have planted, Apollos watered; but God gave the increase. I was the first to sow the seeds of the faith at Corinth, and then Apollos coming after me helped it forward (Act_18:26). But it was God who gave the inner life and strength of grace for growth and maturity in Christian faith and virtue: this belongs to God alone. Cf. Augustine (in Joan. Tr. 5).

God gives to plants their increase, not, as rustics suppose, by directly adding some special daily power of growth, but by bestowing upon and preserving to the nature itself of the seed or the root a vigorous power of growth. In other words, He is continually bestowing it and preserving it, and co-operating with it: for the Divine work of preservation is nothing but a continuation of the primal creative power. He does this by ordering and tempering according to His counsel the rain, heat, and winds, and other things needed by the fruits of the ground, so that, as these are tempered, the fruit is larger or smaller. So it is in the sowing of the Word of God, and in its growth, perfecting and harvest in the minds of men.

It appears from this (1.) that outward preaching, calling, examples, and miracles are not alone sufficient for the conversion and the beginning of the spiritual life, or for its further growth. (2.) That, though all alike hear the same word of preaching, yet some profit little, some profit much by it, viz., those whom God works upon by a special inward calling, and whose hearts He touches to change their lives, or to continue to rise to higher things. Hence, both those who preach and those who hear profit most who earnestly beseech God for this inward influence.

Ver. 7.So then neither is he that planteth anything, neither he that watereth, but God giveth the increase. The husbandman who plants and waters does hardly anything when compared with God; for he works from without only, and whatever he does he receives it from God, and works as His instrument. But God works within directly as the chief agent, and supplies the power of vigorous growth. For action is assigned to the chief agent, and especially to the first cause. So S. Thomas and Theophylact; S. Augustine (in i. Ep. S. John. Tr. 7) says beautifully: "Outward ministries are helps and warnings, but He that teacheth the heart has His throne in heaven. These words which we address to another from without are to him as the husbandman to the tree. For the husbandman acts upon the tree from without, by diligently watering and tending it, but He does not fashion its fruits." It is God that co-operates with the tree, and lends it the power of bringing forth fruit. In the same way the words of the preacher do but little, for they sound from without only. But it is God who co-operates with them within, and by His grace illuminates and converts the soul.

Ver. 8.Now he that planteth and he that watereth are one. They are one, say S. Thomas, Anselm, and others, in office and one in their ministry, i.e., they are both alike ministers. Therefore one is not to be despised or extolled in comparison of another, e.g., Paul in comparison of Apollos. Moreover, all ought to be knit together as one by the same bond of charity, and ought not to cause divisions on account of their ministers. For although they may have different gifts, yet they all discharge the self-same duty, and are one in Christ, who hates schisms, loves unity, and carefully watches over His ministers, however feeble thy be, and wishes them to be esteemed and honoured by all, not as men but as His representatives.

And every man shall receive his own reward according to his labour. This passage shows clearly the merits of good works; for where there is reward there is merit, the two terms being correlatives.

He does not say, it should be noticed, that "each one shall receive a reward according to the fruit that he has brought forth," but simply "according to his labour," for the fruit is not in our power, but in the hand of God that giveth the increase. You will receive, therefore, a full reward for all genuine labour, even though no fruit followthough no heretic or sinner be converted. Nay, the reward will be the greater, because it is more difficult and more disheartening to preach when little or no fruit is seen than when many applaud the sermon, or profit by it.

Ver. 9.For we are labourers together with God. S. Dionysius (Cælest. Hierarch. c. 3) says, "A great, an angelic, nay, a Divine dignity is it to become a fellow-worker with God in the conversion of souls, and to show openly to all the Divine power working in us."

Ye are God's husbandry. Not Paul's or Apollos': so you cannot boast yourselves in them. S. Paul continues the illustration drawn from agriculture. The chief tiller is God; Paul and Apollos are his servants; the Corinthians are the field; the seed is grace, the fruits good works. God by His Spirit cultivates within: Paul assists Him by his preaching from without. So Anselm.

Ye are God's building. He inculcates the same truth by another illustration from building and architecture. The first architect is God; the secondary minister is Paul; the building is the Church and every Christian soul. So Anselm.

We should observe that the Hebrews and Syrians rejoice in metaphors and parables, and run them together, easily passing from one to another.

vers. 4, 6, and 10), build upon the faith of Christ gold and silver, that is, according to Theodore and Theophylact, holy works, and especially sound, edifying, and holy doctrine, he shall receive his reward. So Ambrose and S. Anselm.  S. Thomas says: "Gold is charity; silver, contemplative wisdom; precious stones are the other virtues." On the other hand, wood, hay, stubble are sins, not deadly sins, as Chrysostom, Theophylact, and Gregory (contra. Magd. lib. iv. c. 13) think (for these are lead and brass, as is pointed out by Anselm and S. Thomas and S. Augustine (Enchirid. c. 68), nor are they built upon, but they overturn and destroy the building, viz., that living faith which alone wins a reward from Christ); but they represent venial sins, which make the mind cling to vanities, to worldly advantages, to vain-glory. But strictly speaking the Apostle is referring, when he speaks of wood, hay, stubble, to doctrine that is fluid, frivolous, showy, ornamental, wire-drawn, and useless. So say Ambrose, S. Thomas, Theodoret, Anselm. For he that builds these things on the foundation of faith in Christ shall be saved, yet so as by fire.

The Apostle in verses leaves the Corinthians to give a warning to Apollos and their other teachers and preachers, especially those gifted with eloquence, to beware of their great danger, vain-glory, and to be teachers of the truth in its purity, lest if they do otherwise they have to expiate their sin by fire. That there were some such at Corinth who had been the cause or the occasion of strife and division is pretty plainly hinted here and in the next chapter in

vers. 6, 10, 15, 18, and 19.

For the day shall declare it. This day is the day of the Lord, to be marked with a white or black stone, the day of judgment, especially of the universal judgment, which shall be revealed in fire. For that day of the Lord is now our day, as Anselm, Theodoret, Ambrose, and S. Thomas say. Cf. also 2Ti_4:8;  2Ti_1:12; and c. 15. In these and other places we are evidently to understand "that day" to be as it were a technical name for the famous day of universal judgment.

But notice that the day of particular judgment is also to be included under this day of universal judgment. For the judgment of both is one and the same, as is also their sentence.

It shall be revealed by fire. What is this fire? To answer this we must notice that the Apostle speaks of three things: (1.) that the day of the Lord shall be revealed in fire; (2.) that it shall try each man's; (3.) that those who build wood, hay, stubble shall pass through it, and shall be saved, yet so as by fire.

1. Many of the ancients, as Origen (in Lucam, hom. 14), Ambrose (in Ps. 37), Lactantius (lib. vii. c. 21), Basil (in Isa 14.), Rupert (in Gen. lib. ii. c. 32), take the fire to be literal fire, which they think all souls, even those of Peter and Paul, must pass through on their way to heaven, to have their impurities purged away, whether it be the general conflagration at the end of the world, or the purgatorial fire beneath the earth, or some other fire in the upper æther. For Bede says (hist. lib. iii. xix.) that S. Fursey saw huge fires on the road which led to heaven, through which the traveller must pass. But this opinion, though it has not been condemned, and though Bellarmine (de Purg. lib. ii. 1) has not ventured to condemn it, yet lacks foundation. For this passage of the Apostle's, on which alone those who uphold this view rely, has a different meaning. That vision of Fursey's, too, was merely a representation, under the image of literal fire, of God's spiritual judgment and the punishments awaiting carnal men, as I will show presently.

2. S. Chrysostom and Theophylact, who were followed by the Greek Fathers at the Council of Florence, reply that it is hell-fire, in which the sinner will remain safely, i.e., undestroyed and undying, so as to undergo punishment everlastingly. But this is a perversion of the meaning: for salvation everywhere stands in Scripture for a state of freedom from pain and sorrow, never for an eternal existence in torments. And so all other interpreters understand it, as well as the Latin Fathers at that same Council.

But we should notice that though S. Chrysostom understands this verse of hell, yet he does not deny that it may refer to purgatory, as was falsely asserted by Mark, Archbishop of Ephesus, at the Council. He even expressly admits it (in Matt. Hom.32, in Philipp. Hom. 3, Heb. Hom. 4, and elsewhere). In these places he exhorts the faithful to pray for the faithful departed in purgatory; for we may not pray for those in hell, since there there is no redemption.

Heretics reply that this fire is the fire of the tribulation of this life; and this is even implied by Anselm and Gregory (Dial. iv. 39) and Augustine (in Ps. xxxviii), all of whom, however, understand it of purgatory, or that it is the fire of confusion, which they feign that the Holy Spirit sends upon the Saints in life, or else at their death, as, e.g., they say He did in the case of SS. Bernard, Francis, and Dominic, to show them their errors about the monastic life, the Mass, and Confession, that so they might have their eyes opened and be led to retract. But all this is a gratuitous invention, nor does there exist any such retractation made by these Saints or by others on their death-beds: they rather gave with constancy an exhortation to their followers to persist and go forward in the monastic life.

Add to this that many have died suddenly, and still die suddenly, or die in their sleep, and that they depart with the stain of venial sins. Where are they purged? Not in heaven, for there nothing that defiles shall enter (Rev_21:27); not in hell, for that is the place of the lost; therefore, it must be in purgatory. For after this life there is no place for the wonted mercy and pardon of God, but only for justice and for just making amends, or rather suffering amends, so that no one may say that God freely forgives all sin to the dead, i.e., all pain and guilt. Lastly, the day of death is not called the day of the Lord, but the day of judgment; nor does fire denote the confusion that happens then, but literal fire.

Calvin objects that wood, hay, stubble are used figuratively, so therefore is fire. I reply by denying that it follows; for it appears that the day of the Lord is to be revealed by fire properly so called, and I shall show this directly.

4. Sedulius, Cajetan, Theodoret, Ambrose understand this fire of the strict and severe examination of the judgment of God, punishing sin after death by fire; or, as Bellarmine suggests, it is the fire partly of judgment, partly of purgatory. In other words, as the works of sinners shall have their fiery examination, so too shall they that work them have their fire, the fire of vengeance, in purgatory. By way of analogy that judgment is called by the name of fire, because, like fire, it will be most purifying, most searching, most rapid, and most efficacious (Mal_2:2; Heb. xii. 29). But since the words of the Apostle speak of nothing but fire, and repeat it twice and three times, they seem plainly and properly to mean what they say, and to denote literal fire throughout, with no figure, double meaning, or variation.

I say, then, 1. that it is certain that this place is understood of the fire of purgatory. So it is taken by the Council of Florence, by Ambrose, Theodoret, S. Thomas, Anselm, here, and in innumerable places by the Greek and Latin Fathers, cited at length by Bellarmine and Salmeron. This is the tradition and common opinion of the Church and of doctors, although they may sometimes explain the details differently, or apply them to purgatory in a different way.

It may be objected: If the Council of Florence understands this passage of purgatorial fire, it is therefore a matter de fide, and must be understood of it by all, and therefore also it is de fide, not only that there is a purgatory, but that souls are purged in it by fire.

I answer by denying that it follows. For although the Latin Fathers in the Council of Trent so understand it, and though consequently it is certain that there is a purgatorial fire, yet they were unwilling to define it to be a matter of faith that it is fire, but only that it is purgatorial. They did this, too, so as not to offend the Greeks, who admitted indeed a purgatory, but denied the existence of fire in it, saying merely that it was a dark place and full of suffering.

2. The fire spoken of here by the Apostle is, properly speaking, the fire of the conflagration of the world. This appears from the fact that it will be in the day of the Lord, that is, at the last judgment, which is everywhere described in Scripture "by fire which is to burn up the world." Cf. Psa_92:3;  2Th_1:8; Joe_2:3;  2Peter 3:12. For this fire will at the same time consume the world, and prove and purge those who shall then be living, as theologians everywhere lay down; it will also be the precursor, or rather the companion and lictor, of Christ, the Judge. It will, too, bring death and punishment, if not to the pure, at any rate to the impure, proportioned to their deserving. This fire shall then surround and carry off the condemned with it into hell, and so it is said that "the day of the Lord shall be revealed by fire;" which means that that day shall be revealed by fire as the day of the vengeance and judgment of the Lord.

You will ask, How does this fire purge works which have long passed away and are not? I reply that Scripture says that men's good and evil deeds follow them; they are with them after death, inasmuch as responsibility for them still remains with men, binding them either to reward or punishment.

You may ask again, How can works be said to be burnt? I answer, in two ways: (1.) Figuratively, for they are compared to stubble, which literally burns. Works, too, burn in a figurative sense, i.e., they are punished and destroyed like wood which is consumed by fire. (2.) By metonymy the works are put for the worker, and are thus said to burn.

Notice here that the Apostle uses this figure and metonymy so as to carry on the illustration of a building which he introduced in

ver. 9, and also because he is referring to the conflagration which is to burn all the buildings in the world. For men's works build for them as it were houses, just as silkworms spin little balls of silk, and enwrap themselves in them, as if they were their houses; so that if you burn these little balls you burn the silkworm, and vice versâ. So here work is figuratively burnt like a house, because the worker and builder to whom the works adhere, and in whom they may be said to adhere is burnt. Moreover, the works rather than the workman are said to be burnt, because the workman is not utterly consumed, but is saved, yet so as by fire. But the guilt of his works is by this fire consumed and done away.

It may be asked in the third place, How is it that this fire is said to try gold and silver, i.e., good works? I answer, By the very fact that it does not touch them, but leaves them wholly unharmed, because they are wholly without alloy; the fire declares the perfection of the workmen and their works. But it will manifest by burning, i.e., by punishing wood, hay, stubble, when it shall attack and burn those that committed venial sin, and shall purge them so as to save them, yet so as by fire. Similarly, in olden times, until it was forbidden by the Canons as tempting God, trial by ordeal was resorted to for the purpose of deciding guilt: an accused person had to handle a red-hot iron, or walk upon it barefoot. If he was really guilty he was burnt; if innocent, uninjured. This happened to S. Cunegund, wife of the Emperor Henry, and to the three children in the Babylonian furnace. The one proved her chastity by walking barefoot over the hot iron, the others their innocence by passing uninjured through the fiery furnace.

It may be asked again, How does fire try the work of every man? For Paul, and all who are already dead, do not pass through the fire that consumes the world. I reply (1.) that S. Paul is on the habit of speaking as if the last day were close at hand, that so he may stir up every one to prepare himself for a day that is uncertain, and perhaps soon to come. (2.) Moreover, this fire will purge the whole world, and therefore if there is any stain in any of the dead that has not yet been purged away, it will be attacked and punished by that fire; and so each one's work, whether he be living or dead, will be manifested. (3.) As the Apostle includes the day of death under the day of the Lord, and particular judgment under the general, and regards them under one aspect, so in like manner, under the fire that will accompany Christ when He comes in judgment, and that will purge whatever then remains that needs purging, he wishes us to understand that fire by which souls begin to be purges directly after death. By this fire, he means the fire of purgatory.

It is no objection to this that the fire which shall destroy the world will be before death, when it should be after death. For (1.) it will do away with the sins of the whole life and of death also. But it cannot be after death so as to purge the dead, for they that are dead then will immediately rise and be carried to judgment. (2.) If any one before death shall chance not to have been sufficiently purged, he will after death be fully dealt with by the same purgatorial fire. This is proved by this verse; for the Apostle writes it to the living, who were not to see the general conflagration, but were to have their own purgatory after death, as the others were to have theirs at death. For why should one escape this fire more than the other, if their merits were the same? (3.) The Greek word is in the present tense, "is being revealed:" in other words, the "day of the Lord" is revealed at death. (4.) The work of every one will be tried by this purgatorial fire, and yet the work of those alive at the general conflagration will alone be tried by it. (5.) All the Catholic Fathers, the Latin doctors, and the Council of Florence, at its beginning, understood this passage of the fire of purgatory, and it has the unanimous tradition of the Church. (6.) To try by purging is in the strictest sense the work of purgatory, and of it we can most truly say that it shall save, yet so as by fire. For from the moment of death a man will be saved, and when he has been thoroughly purged he will fly from purgatory to heaven, before the great day of the Lord.

As, then, the saying of the Apostle's, that the day of the Lord shall be revealed by fire, exactly suits the fire at the end of the world, so also it strictly falls in with the fire of purgatory, because it shall try each man's work, and because the righteous man who has sinned shall be saved yet so as by fire.

I must add to this that theologians of repute, as Francis Suarez (pt. iii. vol. 2, disp. 57. sec. 1), hold that thus general conflagration will not slay the purge men, but that after the resurrection, at the general judgment, this fire will only be for the terror and punishment of the lost, and to burn up and renew the world after judgment. Still, they say, that we can infer that it will try and purge the good, inasmuch as it will be a witness to the acknowledgment by Christ of their innocence resulting from the purgation they have undergone in purgatory. It is therefore much more certain that the trial spoken of here will be by the fire of purgatory rather than by the conflagration at the end of the world. In short, the whole of this passage of the Apostle's must be understood as well of the day of judgment, both particular and universal, as of purgatory and the fire that is to consume the world. It may be asked, Why does the Apostle blend these and speak indifferently of both judgments and both fires? The reason is (1.) that as the particular and general judgment will be one and the same, so will the fire of purgatory and at the end of the world be one and the same. One purges men, the other the world. The fire of purgatory is related as a part to the whole to the general fire which will be the world's purgatory; it will give place to it, and perhaps be changed into it, and perhaps become numerically one with it. (2.) The Apostle frequently speaks of the day of judgment being close at hand, and consequently as if the passage from purgatory to the general conflagration were soon to be made; and, as was said, he does this that men may prepare themselves for it by holy and pious lives. Cf. 1 Thess. iv. 15; Heb. xi. 40; 2 Cor. v. 1, 3, 4. Similarly, the Prophets and Christ Himself often mingle type and antitype, as in S. Matt. xxiv. Christ speaks of the destruction of Jerusalem and of the world as one destruction, and as if one were to follow closely upon the other. This is why the Apostles, when Christ said this, thought that the two would be nearly contemporaneous, though afterwards when better taught they perceived and corrected their mistake.

You may ask secondly, How can the words, "it shall be revealed by fire," be applied to the particular judgment? What fire will be Christ's assessor at the particular judgment when each man's works are tried and declared? I answer that the fire of purgatory is Christ's assistant in the particular judgment of any man, ready to His hand to try, punish, and purge each man's work. We ought to remark that S. Paul personifies this purgatorial fire, and makes it a kind of assessor to Christ, so that, like soldiers before their captain, all the dead must pass before it, to be inspected, and, if they need it, to be corrected. The Apostle does this (1.) to carry in his figure of gold and the refiner; (2.) to keep the fitting proportion between this fire and the general conflagration, to which his reference is primarily when he says, "the day of the Lord shall be revealed by fire." Notice also that, as then the Prophets and Christ blend confusedly type and antitype, as, e.g., when they speak of Solomon and Christ, of the destruction of the city and the world, and appear to apply to both things, which have more reference to the one than to the other, so also S. Paul does here: for the words, "the day of the Lord shall be revealed by fire," refer rather to the conflagration at the end of the world; but the words that follow, "the fire shall try every man's work," have to do rather with the fire of purgatory.

The fire of purgatory, then, is Christ's assistant at the day of particular judgment, His precursor, lictor, jailer, and scourge; it examines each man's work, leaves the gold of good works unharmed, but burns up as if they were its proper fuel all works of wood, hay, stubble; and so each one shall suffer loss, or punishmentin such a way, however, that the worker is saved, yet so as by fire. And so at the day of death and particular judgment this fire is revealed to each one. And this was the meaning of Fursey's vision. For when he saw himself dead and the fire approaching him, he said to the angel, "Lord, lo! the fire is coming near me." The angel answered, "What thou didst not kindle shall not burn thee. For though the pyre seem great and terrible, yet it tries every man according to the merit of his works, for each man's lust shall be burnt in this fore. For just as each one burns in his body with unlawful lust, so when freed from the body shall he be burnt by just punishment."

ver. 9: "Ye are God's building," and therefore not a heathen temple, but the temple of God, in which by faith, grace, charity, and His gifts He dwells. So Anselm and others. For a fuller exposition if this, see the notes to 2Co_6:16.

How the soul may be dedicated as a temple to God is declared at length by S. Bernard (Serm. 1 de Dedic. Eccl.). He says that there are five things observed in a dedication: the sprinkling, the marking with the cross, the anointing, the illumination, and the benediction; and all these take place also in the dedication of the soul.

Observe that up to the present S. Paul has been dealing with those teachers and those of the faithful who build up the holy edifice of the Church. He now turns to those who undermine it.

And walk according to man? As carnal and sensual men, as long as there are jealousies and divisions among you. (Witham)

That planteth you by your first conversion. Apollo watered you by preaching the same truths. --- He that planteth and watered, are one, aim at one and the same end. (Witham) --- According to his own labour. God does not recompense his servants according to the success of their labours, because their success depends upon him alone; but he recompenses them according to their sufferings and diligence in his service; for, whilst he crowns the labour of his apostles with success, he crowns his own work. (St. John Chrysostom) --- This text most evidently proves that good works proceeding from grace are meritorious, and that the rewards in heaven are different, according as God sees just to appropriate them. The Greek word here employed is Greek: misthos, (merces) or wages. See 1 Timothy v. 18; Apocalypse xxii. 12; Matthew xvi. 27. It is by our union with Jesus Christ that our actions, of themselves without value or merit, become gold, silver, and precious stones. (Haydock)

We are God's coadjutors, labouring in his service, as he hath employed us. --- You are God's husbandry, the soil, where virtues are to be planted. You are God's building, the edifice, the house, or even the temple of God; we are employed as builders under God. (Witham)

1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. 2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

Here, I. Paul blames the Corinthians for their weakness and nonproficiency. Those who are sanctified are so only in part: there is still room for growth and increase both in grace and knowledge, 2 Pet. iii. 18 . Those who through divine grace are renewed to a spiritual life may yet in many things be defective. The apostle tells them he could not speak to them as unto spiritual men, but as unto carnal men, as to babes in Christ, v. 1 . They were so far from forming their maxims and measures upon the ground of divine revelation, and entering into the spirit of the gospel, that is was but too evident they were much under the command of carnal and corrupt affections. They were still mere babes in Christ. They had received some of the first principles of Christianity, but had not grown up to maturity of understanding in them, or of faith and holiness; and yet it is plain, from several passages in this epistle, that the Corinthians were very proud of their wisdom and knowledge. Note, It is but too common for persons of very moderate knowledge and understanding to have a great measure of self-conceit. The apostle assigns their little proficiency in the knowledge of Christianity as a reason why he had communicated no more of the deep things of it to them. They could not bear such food, they needed to be fed with milk, not with meat, v. 2 . Note, It is the duty of a faithful minister of Christ to consult the capacities of his hearers and teach them as they can bear. And yet it is natural for babes to grow up to men; and babes in Christ should endeavour to grow in Stature, and become men in Christ. It is expected that their advances in knowledge should be in proportion to their means and opportunities, and their time of professing religion, that they may be able to bear discourses on the mysteries of our religion, and not always rest in plain things. It was a reproach to the Corinthians that they had so long sat under the ministry of Paul and had made no more improvement in Christian knowledge. Note, Christians are utterly to blame who do not endeavour to grow in grace and knowledge.

5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? 6 I have planted, Apollos watered; but God gave the increase. 7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. 8 Now he that planteth and he that watereth are one: and every man shall receive his own reward according to his own labour. 9 For we are labourers together with God: ye are God's husbandry, ye are God's building. 10 According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon.

Here the apostle instructs them how to cure this humour, and rectify what was amiss among them upon this head,

I. By reminding them that the ministers about whom they contended were but ministers: Who then is Paul, and who is Apollos, but ministers by whom you believed? Even as the Lord gave to every man, v. 5 . They are but ministers, mere instruments used by the God of all grace. Some of the factious people in Corinth seem to have made more of them, as if they were lords of their faith, authors of their religion. Note, We should take care not to deify ministers, nor put them into the place of God. Apostles were not the authors of our faith and religion, though they were authorized and qualified to reveal and propagate it. They acted in this office as God gave to every man. Observe, All the gifts and powers that even apostles discovered and exerted in the work of the ministry were from God. They were intended to manifest their mission and doctrine to be divine. It was perfectly wrong, upon their account, to transfer that regard to the apostles which was solely to be paid to the divine authority by which they acted, and to God, from whom they had their authority. Paul had planted and Apollos had watered, v. 6 . Both were useful, one for one purpose, the other for another. Note, God makes use of variety of instruments, and fits them to their several uses and intentions. Paul was fitted for planting work, and Apollos for watering work, but God gave the increase. Note, The success of the ministry must be derived from the divine blessing: Neither he that planteth is any thing, nor he that watereth, but God who giveth the increase, v. 7 . Even apostolical ministers are nothing of themselves, can do nothing with efficacy and success unless God give the increase. Note, The best qualified and most faithful ministers have a just sense of their own insufficiency, and are very desirous that God should have all the glory of their success. Paul and Apollos are nothing at all in their own account, but God is all in all.

1Co 3:1-23 . Paul Could Not Speak to Them of Deep Spiritual Truths, as They Were Carnal, Contending for Their Several Teachers; These Are Nothing but Workers for God, to Whom They Must Give Account in the Day of Fiery Judgment. The Hearers Are God's Temple, Which They Must Not Defile by Contentions for Teachers, Who, as Well as All Things, Are Theirs, Being Christ's.

1. And I-- that is, as the natural (animal) man cannot receive, so I also could not speak unto you the deep things of God, as I would to the spiritual; but I was compelled to speak to you as I would to MEN OF FLESH. The oldest manuscripts read this for "carnal." The former (literally, "fleshy") implies men wholly of flesh, or natural. Carnal, or fleshly, implies not they were wholly natural or unregenerate ( 1Co 2:14 ), but that they had much of a carnal tendency; for example their divisions. Paul had to speak to them as he would to men wholly natural, inasmuch as they are still carnal ( 1Co 3:3 ) in many respects, notwithstanding their conversion ( 1Co 1:4-9 ).

babes-- contrasted with the perfect (fully matured) in Christ ( Col 1:28 ; compare He 5:13 , 14 ). This implies they were not men wholly of flesh, though carnal in tendencies. They had life in Christ, but it was weak. He blames them for being still in a degree (not altogether, compare 1Co 1:5 , 7 ; therefore he says as) babes in Christ, when by this time they ought to have "come unto a perfect man, unto the measure of the stature of the fulness of Christ" ( Ep 4:13 ). In Ro 7:14 , also the oldest manuscripts read, "I am a man of flesh."

2. ( He 5:12 ).

milk-- the elementary "principles of the doctrine of Christ."

3. envying-- jealousy, rivalry. As this refers to their feelings, "strife" refers to their words, and "divisions" to their actions [Bengel]. There is a gradation, or ascending climax: envying had produced strife, and strife divisions (factious parties) [Grotius]. His language becomes severer now as He proceeds; in 1Co 1:11 he had only said "contentions," he now multiplies the words (compare the stronger term, 1Co 4:6 , than in 1Co 3:21 ).

carnal-- For "strife" is a "work of the flesh" ( Ga 5:20 ). The "flesh" includes all feelings that aim not at the glory of God, and the good of our neighbor, but at gratifying self.

walk as men-- as unregenerate men (compare Mt 16:23 ). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit ( Ro 8:4 ; Ga 5:25 , 26 ).

4. ( 1Co 1:12 ).

are ye not carnal-- The oldest manuscripts read, "Are ye not men?" that is, "walking as men" unregenerate ( 1Co 3:3 ).

5. Who then-- Seeing then that ye severally strive so for your favorite teachers, "Who is (of what intrinsic power and dignity) Paul?" If so great an apostle reasons so of himself, how much more does humility, rather than self-seeking, become ordinary ministers!

Paul ... Apollos-- The oldest manuscripts read in the reverse order, "Apollos," &c. Paul." He puts Apollos before himself in humility.

but ministers, &c.-- The oldest manuscripts have no "but." "Who is Apollos ... Paul? (mere) ministers (a lowly word appropriate here, servants), by whom (not "in whom"; by whose ministrations) ye believed."

as ... Lord gave to every man-- that is, to the several hearers, for it was God that "gave the increase" ( 1Co 3:6 ).

6. I ... planted, Apollos watered-- ( Ac 18:1 ; 19:1 ). Apollos at his own desire ( Ac 18:27 ) was sent by the brethren to Corinth, and there followed up the work which Paul had begun.

God gave the increase-- that is, the growth ( 1Co 3:10 ; Ac 18:27 ). "Believed through grace." Though ministers are nothing, and God all in all, yet God works by instruments, and promises the Holy Spirit in the faithful use of means. This is the dispensation of the Spirit, and ours is the ministry of the Spirit.

7. neither is he that ... anything ... but God-- namely, is all in all. "God" is emphatically last in the Greek, "He that giveth the increase (namely), God." Here follows a parenthesis, 1Co 3:8-21 , where "Let no man glory in men" stands in antithetic contrast to "God" here.

8. one-- essentially in their aim they are one, engaged in one and the same ministry; therefore they ought not to be made by you the occasion of forming separate parties.

and every man-- rather "but every man." Though in their service or ministry, they are essentially "one," yet every minister is separately responsible in "his own" work, and "shall receive his own (emphatically repeated) reward, according to his own labor." The reward is something over and above personal salvation ( 1Co 3:14 , 15 ; 2Jo 8). He shall be rewarded according to, not his success or the amount of work done, but "according to his own labor." It shall be said to him, "Well done, thou good and (not successful, but) faithful servant, enter thou into the joy of thy Lord" ( Mt 25:23 ).

9. Translate, as the Greek collocation of words, and the emphasis on "God" thrice repeated, requires, "For (in proof that "each shall receive reward according to his own labor," namely, from God) it is of God that we are the fellow workers (laboring with, but under, and belonging to Him as His servants, 2Co 5:20 ; 6:1 ; compare Ac 15:4 ; see on 1Th 3:2 ) of God that ye are the field (or tillage), of God that ye are the building" [Alford]. "Building" is a new image introduced here, as suited better than that of husbandry, to set forth the different kinds of teaching and their results, which he is now about to discuss. "To edify" or "build up" the Church of Christ is similarly used ( Ep 2:21 , 22; 4:29).

(ver. 12): and which not of itself, but by the gift of God, hath been chosen, that He by possessing it may not suffer it to be uncared for and miserable.

13. "The Lord looketh from Heaven; He beholdeth all the sons of men"

(ver. 13). From the souls of the righteous, the Lord looketh mercifully upon all who would rise to newness of life.

14. "From His prepared habitation:" from His habitation of assumed Humanity, which He prepared for Himself. "He looketh upon all the inhabitants of the earth"

(ver. 14): He looketh mercifully upon all who live in the flesh, that He may be over them in ruling them.

15. "He fashioneth their hearts singly:" He giveth spiritually to their hearts their proper gifts, so that neither the whole body may be eye, nor the whole hearing; but that one in this manner, another in that manner, may be incorporated with Christ. "He understandeth all their works"

(ver. 15). Before Him are all their works understood.

16. "A king shall not be saved by much strength:" he shall not be saved who ruleth his own flesh, if he presume much upon his own strength. "Neither shall a giant be saved by much strength"

(ver. 20): our Helper He is, while we endeavour after Him; and our Defender, while we resist the adversary.

21. "For our heart shall rejoice in Him:" for not in ourselves, wherein without Him there is great need; but in Himself shall our heart rejoice. "And we have trusted in His holy Name"

(ver. 21); and therefore have we trusted that we shall come to God, because unto us absent hath He sent, through faith, His own Name.

22. "Let Thy mercy, O Lord, be upon us, according as we have hoped in Thee"

Inheritance, in opposition to the Gentiles, 1 Peter ii. 9. (Berthier) --- God made choice particularly of the Jews, as he does now of Christians. (Worthington)

Prepared. St. Jerome, "from his most established throne;" whence he beholds all the conduct of men, (Calmet) though he fill all places, and work in all. (Berthier) --- His power and wisdom (ver. 15.) are infinite. (Worthington)

Every one, sigillatim. Hebrew yachad, means also "together;" whence the Origenists inferred (Haydock) that all souls were made at first with Adam. (St. Jerome) --- Thus they explained how they came to be all infected. (Berthier) --- But God rather creates them when he infuses them into the body. (Denis the Carthusian) (Haydock) --- St. Augustine could never decide this important question. This text only proves that God is equally Creator of all; (Ecclesiasticus xviii. 1.; Calmet) and He alone made the hearts and souls of all men, as Greek: katamonas implies, Psalm iv. 10., and Genebrard. (Amama)

Waiteth. Hebrew, "longeth." (Haydock) --- Protector. Hebrew, "shield." Infidels deride the confidence of the just, as an effect of pride, supposing it is beneath the dignity of God to take notice of so small a creature, which he governs so many worlds. But if there be other worlds besides this, God is sufficient for all; (Berthier) and he will not neglect the work which his hands have deigned to form. (Haydock)

12 Blessed is the nation whose God is the Lord ; and the people whom he hath chosen for his own inheritance. 13 The Lord looketh from heaven; he beholdeth all the sons of men. 14 From the place of his habitation he looketh upon all the inhabitants of the earth. 15 He fashioneth their hearts alike; he considereth all their works. 16 There is no king saved by the multitude of a host: a mighty man is not delivered by much strength. 17 A horse is a vain thing for safety: neither shall he deliver any by his great strength. 18 Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy; 19 To deliver their soul from death, and to keep them alive in famine. 20 Our soul waiteth for the Lord : he is our help and our shield. 21 For our heart shall rejoice in him, because we have trusted in his holy name. 22 Let thy mercy, O Lord , be upon us, according as we hope in thee.

We are here taught to give to God the glory,

I. Of his common providence towards all the children of men. Though he has endued man with understanding and freedom of will, yet he reserves to himself the government of him, and even of those very faculties by which he is qualified to govern himself. 1. The children of men are all under his eye, even their hearts are so; and all the motions and operations of their souls, which none know but they themselves, he knows better than they themselves, v. 13, 14 . Though the residence of God's glory is in the highest heavens, yet thence he not only has a prospect of all the earth, but a particular inspection of all the inhabitants of the earth. He not only beholds them, but he looks upon them; he looks narrowly upon them (so the word here used is sometimes rendered), so narrowly that not the least thought can escape his observation. Atheists think that, because he dwells above in heaven, he cannot, or will not, take notice of what is done here in this lower world; but thence, high as it is, he sees us all, and all persons and things are naked and open before him. 2. Their hearts, as well as their times, are all in his hand: He fashions their hearts. He made them at first, formed the spirit of each man within him, then when he brought him into being. Hence he is called the Father of spirits: and this is a good argument to prove that he perfectly knows them. The artist that made the clock, can account for the motions of every wheel. David uses this argument with application to himself, Ps. cxxxix. 1 , 14 . He still moulds the hearts of men, turns them as the rivers of water, which way soever he pleases, to serve his own purposes, darkens or enlightens men's understandings, stiffens or bows their wills, according as he is pleased to make use of them. He that fashions men's hearts fashions them alike. It is in hearts as in faces, though there is a great difference, and such a variety as that no two faces are exactly of the same features, nor any two hearts exactly of the same temper, yet there is such a similitude that, in some things, all faces and all hearts agree, as in water face answers to face, Prov. xxvii. 19 . He fashions them together (so some read it); as the wheels of a watch, though of different shapes, sizes, and motions, are yet all put together, to serve one and the same purpose, so the hearts of men and their dispositions, however varying from each other and seeming to contradict one another, are yet all overruled to serve the divine purpose, which is one. 3. They, and all they do, are obnoxious to his judgment; for he considers all their works, not only knows them, but weighs them, that he may render to every man according to his works, in the day, in the world, of retribution, in the judgment, and to eternity. 4. All the powers of the creature have a dependence upon him, and are of no account, of no avail at all, without him, v. 16, 17 . It is much for the honour of God that not only no force can prevail in opposition to him, but that no force can act but in dependence on him and by a power derived from him. (1.) The strength of a king is nothing without God. No king is sacred by his royal prerogatives, or the authority with which he is invested; for the powers that are, of that kind, are ordained of God, and are what he makes them, and no more. David was a king, and a man of war from his youth, and yet acknowledged God to be his only protector and Saviour. (2.) The strength of an army is nothing without God. The multitude of a host cannot secure those under whose command they act, unless God make them a security to them. A great army cannot be sure of victory; for, when God pleases, one shall chase a thousand. (3.) The strength of a giant is nothing without God. A mighty man, such as Goliath was, is not delivered by his much strength, when his day comes to fall. Neither the firmness and activity of his body nor the stoutness and resolution of his mind will stand him in any stead, any further than God is pleased to give him success. Let not the strong man then glory in his strength, but let us all strengthen ourselves in the Lord our God, go forth, and go on, in his strength. (4.) The strength of a horse is nothing without God ( v. 17 ): A horse is a vain thing for safety. In war horses were then so highly accounted of, and so much depended on, that God forbade the kings of Israel to multiply horses ( Deut. xvii. 16 ), lest they should be tempted to trust to them and their confidence should thereby be taken off from God. David houghed the horses of the Syrians ( 2 Sam. viii. 4 ); here he houghs all the horses in the world, by pronouncing a horse a vain thing for safety in the day of battle. If the war-horse be unruly and ill-managed, he may hurry his rider into danger instead of carrying him out of danger. If he be killed under him, he may be his death, instead of saving his life. It is therefore our interest to make sure God's favour towards us, and then we may be sure of his power engaged for us, and need not fear whatever is against us.

II. We are to give God the glory of his special grace. In the midst of his acknowledgments of God's providence he pronounces those blessed that have Jehovah for their God, who governs the world, and has wherewithal to help them in every time of need, while those were miserable who had this and the other Baal for their god, which was so far from being able to hear and help them that is was itself senseless and helpless ( v. 12 ): Blessed is the nation whose God is the Lord, even Israel, who had the knowledge of the true God and were taken into covenant with him, and all others who own God for theirs and are owned by him; for they also, whatever nation they are of, are of the spiritual seed of Abraham. 1. It is their wisdom that they take the Lord for their God, that they direct their homage and adoration there where it is due and where the payment of it will not be in vain. 2. It is their happiness that they are the people whom God has chosen for his own inheritance, whom he is pleased with, and honoured in, and whom he protects and takes care of, whom he cultivates and improves as a man does his inheritance, Deut. xxxii. 9 . Now let us observe here, to the honour of divine grace, (1.) The regard which God has to his people, v. 18, 19 . God beholds all the sons of men with an eye of observation, but his eye of favour and complacency is upon those that fear him. He looks upon them with delight, as the father on his children, as the bridegroom on his spouse, Isa. lxii. 5 . While those that depend on arms and armies, on chariots and horses, perish in the disappointment of their expectations, God's people, under his protection, are safe, for he shall deliver their soul from death when there seems to be but a step between them and it. If he do not deliver the body from temporal death, yet he will deliver the soul from spiritual and eternal death. Their souls, whatever happens, shall live and praise him, either in this world or in a better. From his bounty they shall be supplied with all necessaries. He shall keep them alive in famine; when others die for want, they shall live, which shall make it a distinguishing mercy. When visible means fail, God will find out some way or other to supply them. He does not say that he will give them abundance (they have no reason either to desire it or to expect it), but he will keep them alive; they shall not starve; and, when destroying judgments are abroad, it ought to be reckoned a great favour, for it is a very striking one, and lays us under peculiar obligations, to have our lives given us for a prey. Those that have the Lord for their God shall find him their help and their shield, v. 20 . In their difficulties he will assist them; they shall be helped over them, helped through them. In their dangers he will secure them; they shall be helped over them, helped through them. In their dangers he will secure them, so that they shall not receive any real damage. (2.) The regard which God's people have to him and which we ought to have in consideration of this. [1.] We must wait for God. We must attend the motions of his providence, and accommodate ourselves to them, and patiently accommodate ourselves to them, and patiently expect the issue of them. Our souls must wait for him, v. 20 . We must not only in word and tongue profess a believing regard to God, but it must be inward and sincere, a secret and silent attendance on him. [2.] We must rely on God, hope in his mercy, in the goodness of his nature, though we have not an express promise to depend upon. Those that fear God and his wrath must hope in God and his mercy; for there is no flying from God, but by flying to him. These pious dispositions will not only consist together, but befriend each other, a holy fear of God and yet at the same time a hope in his mercy. This is trusting in his holy name ( v. 21 ), in all that whereby he has made known himself to us, for our encouragement to serve him. [3.] We must rejoice in God, v. 21 . Those do not truly rest in God, or do not know the unspeakable advantage they have by so doing, who do not rejoice in him at all times; because those that hope in God hope for an eternal fulness of joy in his presence. [4.] We must seek to him for that mercy which we hope in, v. 22 . Our expectations from God are not to supersede, but to quicken and encourage, our applications to him; he will be sought unto for that which he has promised, and therefore the psalm concludes with a short but comprehensive prayer, " Let thy mercy, O Lord! be upon us; let us always have the comfort and benefit of it, not according as we merit from thee, but according as we hope in thee, that is, according to the promise which thou hast in thy word given to us and according to the faith which thou hast by thy Spirit and grace wrought in us." If, in singing these verses , we put forth a dependence upon God, and let out our desires towards him, we make melody with our hearts to the Lord.

12-19. The inference from the foregoing in Psa 33:12 is illustrated by God's special providence, underlying which is His minute knowledge of all men.

20-22. waiteth-- in earnest expectation.

CHAPTER  4

Ver. 1.And Jesus, being full of the Holy Ghost, returned from Jordan, having been there baptized by John a little time before, and having visibly received the Holy Spirit, whose fulness He had already obtained invisibly in the first instant of His conception.

Ver. 2.Tempted of the devil. In the Greek πειζαξόμενος, suffering or sustaining temptation by the devil. See Commentary on Mat_4:5.

Ver. 5.ln a moment of time. S. Ambrose says, "It is not so much the quickness of the view which is indicated, as the fleeting frailty of power which is expressed. For in a moment they all pass away. And often the honour of the world is gone ere it is come. For what can be lasting in the world when the worlds themselves are not lasting."

Ver. 14.And Jesus returned in the power of the Spirit into Galilee. In the Greek ε̉ν δυνάμει, in the power, strength, or force of the Spirit. Under a strong impulse of the Spirit, Jesus returned to Galilee. For the Holy Ghost was moving Him, and powerfully impelling Him to put forth at this time that spiritual power which He had received from the beginning of His conception, but which He had hitherto shut up and hidden within Himself, and to begin in Galilee with immense ardour and zeal, His ministry of preaching, and, confirm it by His admirable holiness of life and His stupendous miracles. Hence Theophylact renders it ε̉νθουσιω̃ν,driven and urged on by the enthusiasm and Divine afflatus of the Holy Ghost.

Ver. 16.And He came to Nazareth. Note here that while Christ is said, in v. 14, to have gone into Galilee, He is not said to have entered Nazareth which is situated there, as S. Matthew (Mat_4:13) has it, but Capernaum, and there to have done the things which S. Matthew relates in iv. to xiii., all of which S. Luke passes over here, and then He is said to have come to Nazareth.  S. Luke wished at the very outset to state the reason why Christ would not teach in Nazareth, namely, that He was despised by His fellow-townsmen as being the son of a carpenter. And though this only happened subsequently, yet Christ foresaw that it would be the case, and therefore turned aside from Nazareth and went to Capernaum, which He made the seat of His ministry, as S. Matthew relates in (Mat_4:13).

And stood up for to read. It was (and still is) the custom among the Jews that each one should read the Hebrew books of Holy Scripture in the synagogue on the Sabbath-day, both that he might learn the law of God from it, and also that he might be stirred up to the worship, love, and service of God. Moreover, it was the part of the Rabbin and the teachers, such as Jesus was, to read the Holy Scripture publicly, to interpret it, to preach, and to teach.

Ver. 17.And there was delivered unto Him (by the attendant) the book of the prophet Esaias. This was done by the counsel and direction of God, that Jesus might show from Isaiah that He was the-Messiah described by that prophet.

And when He had opened the book, He found the place where it was written (Isa. lxi. i). Christ seems so to have opened the book that, without looking for it, He lighted upon this passage of Isaiah by the will and guidance of God. The Vulgate, "as He unrolled the book," is better; and Vatablus, "when He had unfolded;" others, "when He had spread out," for this is the meaning of the Greek α̉ναπτύξαζ. For the books of the Hebrews were not divided into leaves, but consisted of one long piece of parchment which was rolled round a cylinder from beginning to end, as maps are nowadays. In order to read this parchment it was therefore necessary to unroll it, and spread it out.

Ver. 18.The Spirit of the Lord is upon me: because He hath anointed me. The Holy Spirit, who was in Me from the beginning, descending upon Me here in the baptism which I have now received from John the Baptist, descending visibly in the form of a dove, while the voice of God the Father spoke forth in thunder, "This is My beloved Son; hear ye Him," has by this sign, as by a visible anointing, publicly declared, authorised, and, as it were, consecrated Me as the Teacher, Prophet, Saviour, and Lawgiver of the world, and especially of the Jews to whom I was promised, and therefore

He hath anointed Me to preach the Gospel to the poor, for the rich Scribes and Pharisees despise My lowliness and My poverty.

Observe the words "hath anointed me;" for in Hebrew "Messiah," and in Greek Χζιστὸς, mean "anointed." This anointing of Christ was accomplished secretly in the Incarnation

(1.) By the grace of the hypostatic union, which made Him in the highest degree holy and divinenay, made Him God.

(2.) By the plenitude of graces which flowed from this union. For other saints are said to be anointed with the grace and the gifts of the Holy Ghost, but Christ was anointed with the Holy Ghost Himself, as though with the very fountain and plenitude of all graces, that the Man Christ might become a superabundant fountain pouring forth its grace into all the apostles, martyrs, virgins, and confessors, so says Basil (de Spiritu Sancto, ch. xxvi.). Christ was, as I have said, publicly anointed in His baptism, to heal them that are brokenheartedheal and console those who, by reason of their sins, and the burden of the law of Moses, as well as their ignorance of the things of God, are afflicted in spirit, and pant for the knowledge of God, His pardon, His grace, and His salvation, and who, therefore, look for the Messiah. Hence Symmachus and Theodotus render it; so S. Jerome tells us in his Commentary on Isa. lxi., "to bind up the wounds of sinners."

To preach deliverance to the captivesthat I may preach, announce, and bring freedom, through penance and My grace, to those who are held captive by sin and the devil.

And recovering of sight to the blind. The Hebrew and Chaldee versions of Isaiah give "open to those bound," i.e., as Symmachus has it, "loosening of those bound." But the Septuagint, and S. Luke following them, render it in the Greek άνάβλεψιν, "looking again," that they may see again. For the Hebrews call those that are blind bound, or shut, like the Latin idiom, "Moses seized in their eyes," and consequently they call the illumination by which the eyes of the blind are opened "opening." The meaning, therefore, is, Christ shall both restore sight to those who are physically, and illumine those who are spiritually, blind, and are ignorant of God and of the way of salvation. He shall teach them the knowledge of God and the way to save their souls. This was what Isaiah (Isa_42:7) clearly foretold that the Messiah should do: "I will give Thee for a covenant of the people, for a light of the Gentiles, to open the eyes of the blind." And hence it is plain that Isaiah in ch. xlii., is not speaking literally of the deliverance from the Babylonian captivity wrought by Cyrus, as Toletus would have it, but of the deliverance from the captivity of sin and of the devil wrought by Christ; for Cyrus restored sight to no one, but Christ to many. I confess, however, that there is an allusion to Cyrus, he being a type of Christ. To the Hebrews in Babylon who were "bound" he gave "opening and loosening," as the Hebrew version has it, when he freed them from captivity and sent them back into Judæa.

To set at liberty them that are bruisedintoliberty and health. The Arabic has "to send thee bound into remission." Pagninus, "that I may send forth the broken by remission." So also Vatablus. These words are not in Isaiah lxi 1. in the Hebrew; they have been added paraphrastically by S. Luke or his interpreter, and seem to form another explanation of "to heal them that are brokenhearted." So Forerius on Isaiah lxi., and Francis Lucas on this passage. Origen omits "to heal them that are brokenhearted," and reads instead, "to send forth the broken into liberty;" and he adds, "What was so broken or shattered as the man who, when sent away by Jesus, was healed?"

For "broken" the Greek has τετζανσμένους, which Vatablus and others translate "broken."

Ver. 19.To preach the acceptable year of the Lordthe pleasing yearin Hebrew, רצון מנת scenat raston; in the Septuagint ε̉νιαυτὸν ε̉υδοκίας, that is, as S. Jerome renders it, "the placable year," or, as others with propriety, "the year of the good pleasure," of divine benevolence and liberality, such as was the year of the jubilee to which he here alludes. For the year of the jubilee was the type and figure of this evangelical year which Christ brought. So the whole time of the preaching of Christ, and thenceforward all the time of Christianity, is a year of jubilee to those who obey Christ and accept His libertya year of grace, mercy, peace, remission, liberality, and salvation, in which, after God's long anger against us, we are restored to His grace, His favour, His heirship, His glory, and all the former blessings which we had in Paradise in the state of innocence. This is what S. Paul says in 2Co_6:2, "Behold, now is the acceptable time; behold, now is the day of salvation."

The Vulgate adds, and the day of retribution, of vengeance. The year of the jubilee, that is, the time of Christianity, shall be to the enemies of Christ a time of vengeance, when God shall avenge the human race on its enemies and oppressors, the demons that oppress it; for Christ shall deliver men from the devils, and shall cast them down, according to Isa_35:4, "Say unto the timid, Be comforted, and fear not; behold, your God shall bring the vengeance of retribution. God Himself shall come and shall save you." Vulgate. And Christ says, in Joh_12:31, "Now is the judgment of the world, now shall the prince of this world be cast forth."

Ver. 20.And the eyes of all them that were in the synagogue were fastened on Him. "That they might hear," says Euthymius, "how He interpreted what He had read." For already the fame of what He had said and done at Capernaum had been noised abroad everywhere, so that many held Him to be the Messiah; and they especially desired to hear this from Christ. For they knew that the passage of Isaiah read by Him was a prophecy of the Messiah, and so they listened with eagerness to Him while He explained it.

Ver. 21.And He began to say unto them, This day is this Scripture ("which has sounded," says Euthymius, and the Syriac version), fulfilled in your ears. This day is fulfilled in your hearing this prophecy of Isaiah, while you hear me preaching to you and to the rest of the poor of Galilee the year of full remission, and I am prepared to do, nay, I have already done in Capernaum, all that Isaiah has here foretold. I am the Messiah of whom Isaiah there prophesies, whom you, in accordance with the predictions of Jacob and Daniel, are already eagerly expecting every moment. For, though Jesus does not clearly say that He is the Messiah, yet He tacitly implies it.

Ver. 22.And all bare Him witness, and wondered at the gracious words which proceeded out of His mouth. And they said, Is not this Joseph's son? "Words of grace," he calls them (1) gracious, beautiful, suave, and pleasant; (2) full of grace and the Holy Spirit; (3) efficacious to move and persuade; (4) full of wisdom and eloquence, so as to convince those that heard them. For Christ spoke with a tongue that was more than human. "He was teaching them as one having power, and not as the Scribes," Mat_7:29.

Bore Him testimonythatHe spoke well, not that He was the Messiah. Hence they call Him "the son of Joseph;" and, a little after, when they were rebuked by Him, they despised Him and wished to cast Him down headlong. So, nowadays, many people praise a preacher so long as he says to them what is pleasing and elegant, but when he attacks their vices they abuse and persecute him. Such is the way of the fickle multitude, who love themselves and their own desires. However, Bede takes this as meaning that they bore witness that He was the Messiah of whom Isaiah had prophesied these things; and he adds:"How great their blindness, when, only on account of their knowledge of His origin, and because they had seen Him nourished, and that He had developed, through the stages of life among themselves, they set Him at nought whom, by his words and works, they knew to be Christ."

Ver. 23.And He said unto them. ye will surely say unto Me this proverb (in the Greek παζαβολὴνparable, proverb, or adage, in common use), Physician, heal thyselfthatis, cure Thine own people and Thine own country, which should be as dear to Thee as Thyself; cure Thy fellow Nazarenes as Thou hast cured or art said to have cured the Capernaites. Thus it was that Christ presently explains it, He, by His Divine Spirit, seeing the hidden thoughts of the Nazarenes, and that they were wishing in their hearts for that which He now said. Anticipating their secret thought, He meets and answers it. "It was common among the Jews," says Titus, "to taunt physicians who had caught any disease with this impudent and ironical saying, Physician, heal thyself." For the common sense of mankind holds, and reason favours the opinion, that he who cannot cure himself, or neglects to do so, cannot cure others or should not attempt it. In point of fact, however, experience not seldom shows that the physician who cures others is unable to effect his own cure, but hands himself over to other physicians to be treated, because appetite often blinds the reason, and diseases obscure one's scientific knowledge. Hence we judge better and more safely about the diseases of others than about our own. Self-love often perverts our judgment, so that Solomon warns us with the words, "Lean not unto thine own understanding," Pro_3:5.

Tropologically, S. Anthony thus expounded the saying "Physician, heal thyself;" He that will cure the faults of others let him first cure his own. For they that will help others before they cure themselves shall relapse into their own faults. Indeed experience teaches us that they who remedy any fault in themselves easily cure it in others.

Whatsoever we have heard done in Capernaum, do also here in Thy country. Hence it is, plain that these events took place in Nazareth after Jesus had preached and worked many miracles in the city of Capernaum, as has been said at v. 16, and S. Augustine (De Consensu, bk. ii. cap. 42) observes. The Gloss interprets, "We do not believe what a vague rumour has published, seeing that among us, on whom favours of the kind would have been more fittingly conferred, Thou hast done no such work." Here in Nazareth, Thy fatherland which conceived Thee, nourished Thee, and brought Thee unto manhood, Thou hast brethren, sisters, kinsfolk, and neighbours, some rich, others poor, some sick, others suffering in other respects. Why then dost Thou not miraculously succour these Thine own people, to whom Thou art bound by blood, by love of home, and by natural affection?

Ver. 24.And He said, Verily I say unto you, No prophet is accepted in his own country. Ye, 0 Nazarenes, despise Me as your fellow-townsman, and the son of a carpenter; wherefore you are unworthy that I should confer benefits upon you., Therefore (says the Interlinear), I work not among you, not because I hate my own country, but because you are incredulous.  S. Cyril adds that a citizen, being always near to his fellow-citizens, is deprived of the reverence which is his due at the hands of those who know him.

Thirdly, S. Chrysostom says, "Christ had abstained from miracles among the Nazarenes that He might not provoke them to envy." For, as S. Ambrose says, God is a despiser of the envious; and the Gloss remarks that it is almost natural for fellow-citizens to envy one another; nor do they take account of merit, but call to mind a man's frail childhood.

Chrysologus (Serm. 48, at the end,) remarks, "To be powerful is, among one's own people, a biting and a burning; to be eminent among one's fellow-citizens and neighbours burns up one's neighbours' glory; and if neighbours owe honour to a neighbour they count it slavery." There is an amusing apologue of a parrot, which touches this subject. A parrot, brought from the East to the West, where birds of this kind are not common, wondered that he was held in greater esteem and honour than he had been accustomed to in his own country. He occupied an ivory cage plaited with silver wire, and fed on the daintiest viands, such as did not fall to the share of the others, which were only western birds, but inferior to himself neither in beauty nor in the power of imitating the human voice. Then says a turtle-dove, shut up in the same cage with him, "There is nothing wonderful in this, for no one receives in his own country the honour which is his due."

Tropologically, Christ here teaches the faithful, particularly men devoted to the Apostolic calling, that they ought to curb or to divert themselves of all excessive affection for their own country and kinsfolk, that they may be useful to all men

"The fishes' native country is the boundless sea;

Let the wide earth the brave man's country be."

S. Gregory Nazianzen (Orat. xviii.) says very well, "For great and noble men there is one countrythat Jerusalem which is perceived by the mind, not those countries which we see here, now inhabited by one race of men, now by another." And again (Orat. xxv.) "These earthly fatherlands, these differences of race, are the scenes, the illusions, of this our short fleeting life. For whatsoever country each one has previously got possession of, whether by injustice or by misfortune, that is called his country, while we are all alike strangers and sojourners, however much we may play upon the meaning of words." Such was S. Basil, of whom S. Gregory of Nyssa, in his life, writes, "Basil the Great was free from the fear of exile, because he held that the only fatherland of men was Paradise, and regarded all the earth as nature's common place of exile."

Vers. 25 and 26.But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. Three years and six monthsThis does not appear in the Old Testatment, but Jesus, as God, knew it, and revealed it to S. James, Ep. v. x7, for as to what is said in 1Ki_18:1, "The word of the Lord came to Elias, in the third year, saying, Go and show thyself to Ahab that I may give rain upon the face of the earth." This third year is not to be taken from the beginning of the drought, but as from the sojourn of Elias in Sarepta.

In all the landIsrael and the neighbouring region, such as Sidon, and Sarepta, where this widow was.

The sense is that, as Elias, in the time of the famine, procured food for no Israelite, but only for the widow of Sarepta, a Sidonian, a Gentile, and a foreigner, because, valuing the prophet very highly, and believing him that God would provide for her hunger according to his word, she gave him the little oil and meal which she had, postponing her own and her children's wants to his; so Christ, in like manner, puts the Capernaites before the Nazarenes, His own fellow-citizens, because the former hear Him as a Teacher sent from Heaven, honour Him and pay Him respect, but the latter despise Him as a carpenter, and their own fellow-townsman; and so He imparts to the former the spiritual bread of heavenly doctrine and miracles, but leaves the latter in their spiritual want. For Elias was the type and precursor of Christ, and the widow of Sarepta the type and first-fruits of the Gentiles whom Christ preferred before the Jews, His fellow-countrymen. Bede says that "Sidon" in Hebrew signifies "useless hunting;" "Sarepta," "conflagration" or "neediness"namely, of bread; that is, the Gentile world given up to the pursuit of worldly things, and suffering from the conflagration of their carnal passions and the want of spiritual bread. Elias is the prophetic, word, which, being received, feeds the hearts of them that believe.

Ver. 27.And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed saving Naaman the Syrian, a foreigner and a Gentile. As Elisha, following his master Elias, did not prophecy to the Jews, his own people, but to foreigners, and did not therefore heal the lepers that were in Judæa, but Naaman the Gentile, by reason of his faith and their incredulity; so I preach and work miracles among these Capernaite strangers, on account of their faith, reverence, and good-will towards Me, but I leave you Nazarenes alone for your infidelity, your irreverence, and your contempt of Me. For Elisha, like Elias, was a type and forerunner of Christ; and Naaman the Gentile, a type of the Gentiles to whom Christ, leaving the Jews, would, by the apostles, transfer His faith, His church, and His grace. So Bede, Titus, Theophylact, Euthymius, Jansenius, Toletus, and others.

Ver. 28.And all they in the synagogue, when they heard these things, were filled with wrathbecause they knew that they were touched by these two examples of the widow and Naaman, as being incredulous, and that a slur was cast upon them as being unworthy of the miracles of Jesus; and again because they were indignant that Jesus, their fellow-townsman and equal, should compare Himself with, and place Himself before, Elias and Elisha, nay, make Himself out the Messiah, from the prophecy of Isaiah; and, lastly, because Christ hinted that He would transfer His gifts from the Jews to the Gentiles. So S. Thomas, Toletus, Francis Lucas, and others.

Ver. 29.And rose up and thrust him out of the city, and led him unto the brow of the hill, whereon their city was built, that they might cast him down headlong"led him"dragged Him, as it seemed to them, by violence, but, in reality, Christ of His own accord allowed Himself to be led and dragged.

That they might cast him down headlongfromthe top of the hill to the bottom, and so kill Him, as one who had defamed his own native place, and inflicted injury and insult upon it; and therefore they brought Him forth outside of the city, as being unworthy of it, that they might cast Him from the top of the mountain, dash Him down upon the rocks, and break His whole body to pieces. This was a grievous piece of violence on the part of the Nazarenes against Christ, their fellow-citizen, and thus, as Euthymius observes, they confirmed in act, what He had spoken in words, namely, that a prophet is not held in honour in his own country, but dishonoured, nay, slain; and that therefore the Nazarenes were unworthy of the preaching and miracles of Christ.

S. Bonaventure, Toletus, and others add, that they took Christ out of the city to the top of the hill that they might slay Him as a blasphemer, because He had made Himself the Messiah. For though, by the law, the blasphemer was to be stoned, still they wished to cast Christ headlong upon the rocks and stones, because this is the same as if they had stoned Him. Whether the stones are cast at the man, or the man hurled headlong upon the stones, is all one; indeed, the latter is more cruel and terrible. So it was that they cast S. Stephen out of Jerusalem as a blasphemer, and stoned him; and S. James, the first Bishop of Jerusalem, was hurled down from a pinnacle of the Temple as a blasphemer, because He taught that Christ was the Messiah.

S. Ambrose points out that these men were worse than the devil, who did but set Christ upon a pinnacle of the Temple, and say to Him, "Cast thyself down," while these did their best to hurl Him down by force. "The heritage of the disciples," he says, "is worse than that of the master - he tempts the Lord by word, they attempt His life by their acthe says, 'Cast thyself down,' they do Him violence in order to cast Him down."

Ver. 30.But He passing through the midst of them went His way. Maldonatus thinks that Christ here made Himself invisible, S. Ambrose and Bede that He changed their wills, so that they consented to let Him go. Others hold the better opinion that Christ turned away their imagination or their eyes, or suspended their consciousness and held their hands and feet, so that, like men bereft of their senses, though they saw Him they could not or dared not lay hold of Him. Wherefore Christ here manifested His Godhead. S. Ambrose says, "Behold! the minds of these furious men, being suddenly changed, or stupefied, He goes down through the midst of them." And he adds the reason, "For when He wills He is taken; when He wills He slips away; when He wills He is slain; because His hour had not yet come," John vii. 30. For as yet he must preach, and at last be crucified at Jerusalem by the Father's decree, but not cast down headlong in Nazareth. So Bede, S. Chrysostom, Euthymius, and others. Brocardus, in his "Description of the Holy Land," gives the tradition that Christ glided away from out of the hands of the Jews, and suddenly appeared on the opposite side of the mountain, and that therefore the place is called "the Leap of the Lord."  N. de Lyra adds that the rock on which Christ stood yielded, and received like wax the impress of His feet, just as, when ascending into heaven from Mount Olivet, He left the marks of His feet there. This is what Adrichomius says, in his "Description of the Holy Land," on the word "the Leap of the Lord:" "The tradition is that Christ fled to a high mountain, which is called from that circumstance 'the Leap of the Lord,' and that, at the touch of His garment, the rock flowed, and being melted and loosened like wax, made a kind of hollow for the Lord's body to be received in and protected, a hollow of a capacity equal to the quantity of the Lord's body. And in this, even at the present day, the lineaments and folds of the garment on the Lord's back, and the marks of His feet are preserved, marked out as though by the hand of a sculptor." This, however, lacks confirmation.

On verse 32 see what I have said on Mat_13:5, Mat_8:14; on verse 33 see Mar_1:23.

And he arose out of the synagogue, and entered into Simon’s house. And Simon’s wife’s mother was taken with a great fever: and they besought him for her.39. And he stood over her, and rebuked the fever: and it left her: and immediately she arose and ministered to them.

Luke having first introduced a man delivered from an evil spirit, goes on to relate the healing of a woman. For our Lord had come to heal each sex, and he ought first to be healed who was first created. Hence it is said, And he arose out of the synagogue, and entered into Simon’s house.

For He honored His disciples by dwelling among them, and so making them the more zealous.

Now, see how Christ abides in the house of a poor man, suffering poverty of His own will for our sakes, that we might learn to visit the poor, and despise not the destitute and needy. It follows: And Simon’s wife’s mother was taken with a great fever: and they besought him for her.

At one time at the request of others, at another of his own accord, our Savior cures the sick, showing that He is far aloof from the passions of sinners, and ever grants the prayer of the faithful, and what they in themselves little understand He either makes intelligible, or forgives their not understanding it. As, Who understands his errors? Lord, cleanse me from my secret faults.

Because Matthew is silent on the point of asking Him, he does not differ from Luke, or it matters not, for one Gospel had brevity in view, the other accurate research. It follows: And he stood over her, etc.

Here Luke speaks figuratively, as of a command given to a sensible being, saying, that the fever was commanded, and neglected not the work of Him who commanded it. Hence it follows: And she arose, and ministered to them.

For since the disease was curable, He shows His power by the manner of the cure, doing what ere could never do. For after the allaying of the fever, the patient needs much time ere he be restored to his former health, but at this time all took place at once.

But if we weigh these things with deeper thoughts, we shall consider the health of the mind as well as the body; that the mind which was assailed by the wiles of the devil may be released first. Eve was not a hungered before the serpent beguiled her, and therefore against the author of evil himself ought the medicine of salvation first to operate. Perhaps also in that woman as in a type our flesh languished under the various fevers of crimes, nor should I say that the fever of love was less than that of bodily heat.

For if we say that a man released from the devil represents morally the mind cleansed from unclean thoughts, consequently a woman vexed by fever, but cured at our Lord’s command, represents the flesh controlled by the rules of continence in the fury of its own lust.

Let us therefore receive Jesus. For when He has visited us, we carry Him in our heart and mind; He will then extinguish the flames of our unlicensed pleasures, and will make us whole, so that we minister to Him, that is, do things well-pleasing to Him.

Now when the sun was setting, all they that had any sick with divers diseases brought them to him; and he laid his hands on every one of them, and healed them.41. And devils also came out of many, crying out, and saying, You are Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ.

We must observe the zeal of the multitude, who after the sun had set bring their sick to Him, not deterred by the lateness of the day; as it is said, Now when the sun was setting, they brought their sick.

It was ordered about sun-set, that is, when the day was gone, that they should bring them out, either because during the day they were employed about other things, or because they thought that it was not lawful to heal on the sabbath. But He healed them, as it follows, But he laid his hands upon every one of them.

But although as God He was able to drive away diseases by His word, He nevertheless touches them, showing that His flesh was powerful to apply remedies, since it was the flesh of God; for as fire, when applied to a brazen vessel, imprints on it the effect of its own heat, so the omnipotent Word of God, when He united to Himself in real assumption a living virgin temple, endued with understanding, implanted in it a participation of His own power. May He also touch us, nay rather may we touch Him, that He may deliver us from the infirmities of our souls as well as the assaults of the evil spirit and pride! For it follows, And devils also came out.

The devils confess the Son of God, and as it is afterwards said, they knew him to be Christ; for when the devil saw Him distressed by fasting, he perceived Him to be truly man, but when he prevailed not in his trial he doubted whether or not He were the Son of God, but now by the power of Christ’s miracles he either perceived or suspected Him to be the Son of God. He did not then persuade the Jews to crucify Him because he thought Him not to be Christ or the Son of God, but because he did not foresee that by this death he himself would be condemned. Of this mystery hidden from the world the Apostle says, that none of the princes of this world knew, for if they had known they would never have crucified the Lord of Glory.

But in what follows, And he rebuking them suffered them not to speak, mark the humility of Christ, who would not let the unclean spirits make Him manifest. For it was not fit that they should usurp the glory of the Apostolical office, nor did it become the mysteries of Christ to be made public by impure tongues.

Because, "praise is not seemly in the mouth of a sinner." Or, because He did not wish to inflame the envy of the Jews by being praised of all.

But the Apostles themselves are commanded to be silent concerning Him, lest by proclaiming His divine Majesty, the dispensation of His Passion should be delayed.

And when it was day, he departed and went into a desert place: and the people sought him, and came to him, and stayed him, that he should not depart from them.43. And he said to them, I must preach the kingdom of God to other cities also: for therefore am I sent.44. And he preached in the synagogues of Galilee.

When he had bestowed sufficient favor upon the people by miracles, it was necessary for Him to depart. For miracles are always thought greater when the worker is gone, since they themselves are then the more heeded, and have in their turn a voice; as it is said, But when it was as day, he departed, and went.

He went also into the desert, as Mark says, and prayed; not that he needed prayer, but as an example to us of good works.

The Pharisees indeed, seeing how that the miracles themselves published His fame, were offended at His power. But the people hearing His words, assented and followed; as it is said, And the multitudes sought him, not indeed any of the chief priests, or scribes, but all those who had not been blackened with the dark stain of malice, and preserved their consciences unhurt.

Now when Mark says that the Apostles came to him, saying, All seek you, but Luke, that the people came, there is no difference between them, for the people came to Him following in the footsteps of the Apostles. But the Lord rejoiced in being held back, yet bid them let Him go, that others also might partake of His teaching, as the time of His presence would not last long; as it follows, And he said to them, I must preach the kingdom of God to other cities also, etc. Mark says, to this I came, showing the loftiness of His divine nature, and His voluntary emptying Himself of it. But Luke says, to this am I sent, showing His incarnation, and calling also the decree of the Father, a sending Him forth; and one simply says, To preach, the other added, the kingdom of God, which is Christ Himself.

Observe also, that He might, by abiding in the same place, have drawn all men over to Himself. He did not however do so, giving us an example to go about and seek those who are perishing, as the shepherd his lost sheep, and as the physician the sick. For by recovering one soul, we may be able to blot out a thousand sins. Hence also it follows, And he was preaching in the synagogues of Galilee. He frequently indeed went to the synagogues, to show them that He was no deceiver. For if He were constantly to dwell in the desolate places, they would spread abroad that He was concealing Himself.

But if the sun-setting mystically expresses the death of our Lord, the returning day denotes His resurrection, (the light of which being made manifest, He is sought for by the multitudes of believers, and being found in the desert of the Gentiles He is held back by them, lest He should depart;) especially as this took place on the first day of the week, on which day the Resurrection was celebrated.

It is evident that St. Peter was married; but after his call to the apostleship, he left his wife, as St. Jerome writes, in ep. xliii. Chap. ii. ad Julianum, and lib. i. adv. Jovin. See Matthew xix. 29.

The evangelist mentions this circumstance, because these distressed people did not dare to bring their sick before that time, either through fear of the Pharisees, or of violating the sabbath. (Origen)

It appears, that when the devil expresses himself thus, it is less through conviction than artifice. He suspected the fact; and to certify the same, he said to him in the desert, if you be the Son of God, change these stones into bread. In the same manner by saying here, you are the Son of God, he wished to give him an occasion of explaining himself on the subject. (Bible de Vence) --- But Jesus Christ would not accept of the testimony of evil spirits, lest he might be suspected of some intelligence with them, to cause himself to be acknowledged the Son of God. (Bible de Vence)

From the apparent good dispositions of these people, we might be induced to think, that if Christ had yielded to their solicitations, and remained with them, he could have drawn all to himself; yet he did not choose to do this, but has left us an example worthy of our imitation, in seeking out the perishing and strayed sheep; for by the salvation of one soul, our many sins will be remitted. (St. John Chrysostom, in cat. Græc. Pat. hom. in Matt.)

Our divine Redeemer frequented the Jewish synagogue, to shew he was no seducer. If he had inhabited wilds and deserts, it might have been objected to him, that he concealed himself, like an impostor, from the sight of men. (St. John Chrysostom, in cat. Græc. Pat. hom. in Matt.)

31 And came down to Capernaum, a city of Galilee, and taught them on the sabbath days. 32 And they were astonished at his doctrine: for his word was with power. 33 And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice, 34 Saying, Let us alone; what have we to do with thee, thou 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, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not. 36 And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out. 37 And the fame of him went out into every place of the country round about. 38 And he arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever; and they besought him for her. 39 And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them. 40 Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them. 41 And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ. 42 And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them. 43 And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent. 44 And he preached in the synagogues of Galilee.

When Christ was expelled Nazareth, he came to Capernaum, another city of Galilee. The account we have in these verses of his preaching and miracles there we had before, Mark i. 21 , &c. Observe,

I. His preaching: He taught them on the sabbath days, v. 31 . In hearing the word preached, as an ordinance of God, we worship God, and it is a proper work for sabbath days. Christ's preaching much affected the people ( v. 32 ); they were astonished at his doctrine, there was weight in every word he said, and admirable discoveries were made to them by it. The doctrine itself was astonishing, and not only as it came from one that had not had a liberal education. His word was with power; there was a commanding force in it, and a working power went along with it to the conscience of men. The doctrine Paul preached hereby proved itself to be of God, that it came in demonstration of the Spirit and of power.

II. His miracles. Of these we have here,

1. Two particularly specified, showing Christ to be,

(1.) A controller and conqueror of Satan, in the world of mankind, and in the souls of people, by his power to cast him out of the bodies of those he had taken possession of; for for this purpose was he manifested, that he might destroy the works of the devil.

Observe, [1.] The devil is an unclean spirit, his nature directly contrary to that of the pure and holy God, and degenerated from what it was at first. [2.] This unclean spirit works in the children of men; in the souls of many, as then in men's bodies. [3.] It is possible that those who are very much under the power and working of Satan may yet be found in the synagogue, among the worshippers of God. [4.] Even the devils know and believe that Jesus Christ is the Holy One of God, is sent of God, and is a Holy One. [5.] They believe and tremble. This unclean spirit cried out with a loud voice, under a certain fearful looking for of judgment, and apprehensive that Christ was now come to destroy him. Unclean spirits are subject to continual frights. [6.] The devils have nothing to do with Jesus Christ, nor desire to have any thing to do with him; for he took not on him the nature of angels. [7.] Christ has the devil under check: He rebuked him, saying, Hold thy peace; and this word he spoke with power; phimotheti — Be muzzled, Christ did not only enjoin him silence, but stopped his mouth, and forced him to be silent against his will. [8.] In the breaking of Satan's power, both the enemy that is conquered shows his malice, and Christ, the conqueror, shows his over-ruling grace. Here, First, The devil showed what he would have done, when he threw the man in the midst, with force and fury, as if he would have dashed him to pieces. But, Secondly, Christ showed what a power he had over him, in that he not only forced him to leave him, but to leave him without so much as hurting him, without giving him a parting blow, a parting gripe. Whom Satan cannot destroy, he will do all the hurt he can to; but this is a comfort, he can harm them no further than Christ permits; nay, he shall not do them any real harm. He came out, and hurt him not; that is, the poor man was perfectly well in an instant, though the devil left him with so much rage that all that were present thought he had torn him to pieces. [9.] Christ's power over devils was universally acknowledged and adored, v. 36 . No one doubted the truth of the miracle; it was evident beyond contradiction, nor was any thing suggested to diminish the glory of it, for they were all amazed, saying, What a word is this! They that pretended to cast out devils did it with abundance of charms and spells, to pacify the devil, and lull him asleep, as it were; but Christ commanded them with authority and power, which they could not gainsay or resist. Even the prince of the power of the air is his vassal, and trembles before him. [10.] This, as much as any thing, gained Christ a reputation, and spread his fame. This instance of his power, which many now-a-days make light of, was then, by them that were eye-witnesses of it (and those no fools either, but men of penetration), magnified, and was looked upon as greatly magnifying him ( v. 37 ); upon the account of this, the fame of him went out, more than ever, into every place of the country round about. Our Lord Jesus, when he set out at first in his public ministry, was greatly talked of, more than afterwards, when people's admiration wore off with the novelty of the thing.

(2.) Christ showed himself to be a healer of diseases. In the former, he struck at the root of man's misery, which was Satan's enmity, the origin of all the mischief: in this, he strikes at one of the most spreading branches of it, one of the most common calamities of human life, and that is bodily diseases, which came in with sin, are the most common and sensible corrections for it in this life, and contribute as much as any thing towards the making of our few days full of trouble. These our Lord Jesus came to take away the sting of, and, as an indication of that intention, when he was on earth, chose to confirm his doctrine by such miracles, mostly, as took away the diseases themselves. Of all bodily diseases none are more common or fatal to grown people than fevers; these come suddenly, and suddenly cut off the number of men's months in the midst; they are sometimes epidemical, and slay their thousands in a little time. Now here we have Christ's curing a fever with a word's speaking; the place was in Simon's house, his patient was Simon's wife's mother, v. 38, 39 . Observe, [1.] Christ is a guest that will pay well for his entertainment; those that bid him welcome into their hearts and houses shall be no losers by him; he comes with healing. [2.] Even families that Christ visits may be visited with sickness. Houses that are blessed with his distinguishing favours are liable to the common calamities of this life. Simon's wife's mother was ill of a fever. Lord, behold, he whom thou lovest is sick. [3.] Even good people may sometimes be exercised with the sharpest afflictions, more grievous than others: She was taken with a great fever, very acute, and high, and threatening; perhaps it seized her head, and made her delirious. The most gentle fevers may by degrees prove dangerous; but this was at first a great fever. [4.] No age can exempt from diseases. It is probable that Peter's mother-in-law was in years, and yet in a fever. [5.] When our relations are sick, we ought to apply ourselves to Christ, by faith and prayer, on their account: They besought him for her; and there is a particular promise that the prayer of faith shall benefit the sick. [6.] Christ has a tender concern for his people when they are in sickness and distress: He stood over her, as one concerned for her, and compassionating her case. [7.] Christ had, and still has, a sovereign power over bodily diseases: He rebuked the fever, and with a word's speaking commanded it away, and it left her. He saith to diseases, Go, and they go; Come, and they come; and can still rebuke fevers, even great fevers. [8.] This proves Christ's cures to be miraculous, that they were done in an instant: Immediately she arose. [9.] Where Christ gives a new life, in recovery from sickness, he designs and expects that it should be a new life indeed, spent more than ever in his service, to his glory. If distempers be rebuked, and we arise from a bed of sickness, we must set ourselves to minister to Jesus Christ. [10.] Those that minister to Christ must be ready to minister to all that are his for his sake: She ministered to them, not only to him that had cured her, but to them that had besought him for her. We must study to be grateful to those that have prayed for us.

2. A general account given by wholesale of many other miracles of the same kind, which Christ did.

(1.) He cured many that were diseased, even all without exception that made their application to him, and it was when the sun was setting ( v. 40 ); in the evening of that sabbath day which he had spent in the synagogue. Note, It is good to do a full sabbath day's work, to abound in the work of the day, in some good work or other, even till sun-set; as those that call the sabbath, and the business of it, a delight. Observe, He cured all that were sick, poor as well as rich, and though they were sick of divers diseases; so that there was no room to suspect that he had only a specific for some one disease. He had a remedy for every malady. The sign he used in healing was laying his hands on the sick; not lifting up his hands for them, for he healed as having authority. He healed by his own power. And thus he would put honour upon that sign which was afterwards used in conferring the Holy Ghost.

(2.) He cast the devil out of many that were possessed, v. 41 . Confessions were extorted from the demoniacs. They said, Thou art Christ the Son of God, but they said it crying with rage and indignation; it was a confession upon the rack, and therefore was not admitted in evidence. Christ rebuked them, and did not suffer them to say that they knew him to be the Christ, that it might appear, beyond all contradiction, that he had obtained a conquest over them, and not made a compact with them.

3. Here is his removal from Capernaum, v. 42, 43 .

(1.) He retired for awhile into a place of solitude. It was but a little while that he allowed himself for sleep; not only because a little served him, but because he was content with a little, and never indulged himself in ease; but, when it was day, he went into a desert place, not to live constantly like a hermit, but to be sometimes alone with God, as even those should be, and contrive to be, that are most engaged in public work, or else their work will go on but poorly, and they will find themselves never less alone than when thus alone.

(2.) He returned again to the places of concourse and to the work he had to do there. Though a desert place may be a convenient retreat, yet it is not a convenient residence, because we were not sent into this world to live to ourselves, no, not to the best part of ourselves only, but to glorify God and do good in our generation. [1.] He was earnestly solicited to stay at Capernaum. The people were exceedingly fond of him; I doubt, more because he had healed their sick than because he had preached repentance to them. They sought him, enquired which way he went; and, though it was in a desert place, they came unto him. A desert is no desert if we be with Christ there. They detained him that he should not depart from them, so that if he would go it should not be for want of invitation. His old neighbours at Nazareth had driven him from them, but his new acquaintances at Capernaum were very importunate for his continuance with them. Note, It ought not to discourage the ministers of Christ that some reject them, for they will meet with others that will welcome them and their message. [2.] He chose rather to diffuse the light of his gospel to many places than to fix it to one, that no one might pretend to be a mother-church to the rest. Though he was welcome at Capernaum, and had done abundance of good there, yet he is sent to preach the gospel to other cities also; and Capernaum must not insist upon his stay there. They that enjoy the benefit of the gospel must be willing that others also should share in that benefit, and not covet the monopoly of it; and those ministers who are not driven from one place may yet be drawn to another by a prospect of greater usefulness. Christ, though he preached not in vain in the synagogue at Capernaum, yet would not be tied to that, but preached in the synagogues of Galilee, v. 44 . Bonum est sui diffusivum—What is good is self-diffusive. It is well for us that our Lord Jesus has not tied himself to any one place or people, but, wherever two or three are gathered in his name, he will be in the midst of them: and even in Galilee of the Gentiles his special presence is in the Christian synagogues.

41. suffered them not to speak-- The marginal reading ("to say that they knew him to be Christ") here is wrong. Our Lord ever refused testimony from devils, for the very reason why they were eager to give it, because He and they would thus seem to be one interest, as His enemies actually alleged. (See on Mt 12:24 , &c.; see also Ac 16:16-18 .)

See on Mr 1:35-39 , where we learn how early He retired, and how He was engaged in solitude when they came seeking Him.

42. stayed him-- "were staying Him," or sought to do it. What a contrast to the Gadarenes! The nature of His mission required Him to keep moving, that all might hear the glad tidings ( Mt 8:34 ).

43. I must, &c.-- but duty only could move Him to deny entreaties so grateful to His spirit.