Saturday of the 22nd week of Ordinary Time

CHAPTER IV.

SYNOPSIS OF THE CHAPTER

S. Paul proceeds in his task of uprooting the divisions, the pride, and the boasting of the Corinthians, and especially of some of their teachers who held him in contempt. And

i. He shows that he cares nothing for their judgment, or for that of other men, but for God's only.

ii. He reproves their elation at their gifts (

vers. 7, 8.).

iii. And chiefly he urges upon the, the example of himself and of the other Apostles, who, as the offscouring of the world, preached the Gospel with humility, despised and persecuted by all (

vers. 9-14).

iv. He exhorts them as his children, as having begotten them in Christ, and threatens to come soon to Corinth to rebuke and punish these false, boastful, and puffed-up teachers (

vers. 15-21).

Ver. 6.And these things, brethren, I have in a figure transferred to myself, &c. "Above that which is written" may refer (1.) to ch. i. 2, 3;  or (2.) with S. Chrysostom it may mean "contrary to that which is written" in Holy Scripture against pride. It is foolish, therefore, for the Protestants to abuse this passage into an argument against tradition.  S. Paul evidently means that what he had said against their idle boasting of the gifts of their teachers, and about not caring for the applause and opinion of men, but only for God's, had been said of them in the person of himself and Apollos. He had been speaking of others in his own name, so as to avoid offending any of the Corinthian teachers, or their disciples, by mentioning their names. That ye might learn in us, therefore, is the expression of his desire, that when he speaks of himself or Apollos, they may apply what he said to the other teachers, who had been the occasion of the schism, of which he and Apollos were guiltless. He urges the Corinthians by his own example of moderation and conciliatory disposition not to be puffed up, or boast of one against another, viz., for this or that catechist or teacher, by saying, "I was baptized by Paul; I was converted by Apollos." It is, too, an exhortation to the teachers not to be proud and puffed up because they might be wiser or more eloquent than other teachers, or boast of their disciples as being better instructed than those of other teachers, above that which he had just now written. For in what follows he is reproving the teachers rather than disciples; but he does it in a mild way and under another name, the teachers, I mean, who has been the chief cause of the empty contention and divisions among his Corinthian disciples. This will be seen by reference to ch. v. 15, 18, 19, and also ch. iii. 10, as well as to the whole of ch. xi. of the Second Epistle. For the false teachers whom he here speaks of mildly, because they had not yet disclosed their true nature, are the same apparently as those that in 2Cor. 11 he speaks more severely of as imposters, and guilty of Judaising, and teaching false doctrine. Hence, as Chrysostom, Theophylact, and Œcumenius point put, S. Paul first censures the teachers in the words, "that ye might learn in us not to think of men above that which is written," i.e., that you, teachers, might learn from me and Apollos that you are, as I said before, merely stewards of God. Then he proceeds to rebuke the disciples in the words, "that no one of you be puffed up for one against another," i.e., that no disciple boast of his teacher as wiser or more eloquent than another.  S. Paul, then, while he seems to continue his address to the Corinthians, is in them and through them reproving their teachers. Just so a tutor endowed with tact and judgment will, when he wishes to chide a king's sons, chide their servants, as if they were guilty, that so the princes may take it to themselves.

The expression "puffed up," to describe one that is proud and swollen with arrogance, is a figure borrowed from wine skins. They are said to be puffed out when by being filled with air they resemble in form and size a solid body. Similarly, the proud man who is well satisfied with his knowledge, or eloquence, or some such gift, but within is devoid of all such powers, is just like a wine skin that is swollen out with wind.

Ver. 7.For who maketh thee to differ from another? 1. The Greek word denotes as much the act of placing a man above others as separate him and dividing him off from them. So Theophylact paraphrases it, By whose suffrage was it that this separation and pre-eminence was given thee?" It was not of men, but of God. It is God's to make to differ and to judge, and therefore you ought not to care for man's judgment. So understood, these words hark back to

ver. 4.

But it is better to understand them: Who gives you any pre-eminence over the herd of your fellow-Christians, O Corinthian catechumen? No one but yourself, who are puffed up, because you think that you have been baptized and taught by one that is a more holy, eloquent, and wise teacher than others: even so it does not follow that you share in his good qualities. It is this schismatic spirit that the Apostle has before him, as is evident from what has gone before, and as is pointed out by Ambrose, Anselm, and Theodoret.

3. But what, it seems to me, is most within the scope of the Apostle's aim, who, as I said, is addressing the teachers, is this Who, O teacher, makes you to differ from another, as to be a better teacher and a better Christian, but yourself, who vainly extol your own wisdom and eloquence above that of others, or of your followers whom you have taught, as Psaphon did his birds, to sing your praises? If you say, "It is my labour, my zeal and industry, that mark me off from others," I answer, "What hast thou that thou didst not receive?" Thy talent for labour, thy abilities, and all the natural gifts of which you boast came to you from God. Much more came from Him thy supernatural gifts; therefore to Him give all the glory.  S. Ephrem (de Pænitentiâ) wisely says: "Offer to God what is not thine own, that he may give thee what is His." Hence the Council of Arausica (Can. 22) lays down that we have nothing of our own except falsehood and sin. This is the literal sense, and the Apostle's meaning.

Nevertheless, we must take notice that S. Augustine frequently, prosper, Fulgentius and the Council of Arausica (Can. 6) transfer these words of the Apostle's by parity of reasoning from the natural gifts of eloquence and wisdom, primarily referred to here, to the supernatural gifts and good works achieved by natural strength alone, as well as the labour, zeal, and industry of teachers, affect nothing for grace and holiness; and if these gifts to not warrant a man in boasting himself of his natural abilities, much less will they allow him to glory in the sphere of the supernatural, that they have made him holy, or more holy than others. This is the reason why S. Augustine refers these words to grace and predestination, in the sense that no one can separate himself from the mess of sinful human nature and make a beginning of his own salvation, by his own efforts and his own natural strength, as the Pelagians and Semi-pelagians held.

It is, then, not the powers of nature but God that separates the man justified from the man not justified; for God is the great First Cause of all the gifts that the justified has, in such a way that he has nothing to mark him off from the non-justified, save what he has received from God. He is, therefore, debarred from all boasting. This, however, does not remove the fact that all this at the same time depends for its efficacy on the free co-operation if our will. For as S. Augustine lays down, through free-will assisted by grace, he who is converted can separate himself from him that is not. He says (de Spir. et Lit.c. 34): "To yield to the call of God, or to resist it, is an act of my own will. And this not only does not weaken the force of the words, 'What hast thou that thou didst not receive?' it even strengthens them. The soul cannot receive and have the gifts spoken of here except by consenting; and through this consent what it has, and what it receives, are of God. For to receive and to have are the acts of one that receives and has." In other words they are the acts of one that consents freely to the grace of God calling him. S. Bernard (de Grat. et lib. Arbit.) says tersely: "What God gives to our free-will can no more be given without the consent of the receiver than without the grace of the Giver."

If then it be asked: What makes a man that believes to differ from one that refuses to believe, it being understood that each received from God an equal grace of calling to faith,I should reply: He that believes does so through free-will, and not through his natural powers, as Pelagius supposed, and through the strength given him by Grace he makes himself to differ from one that believes not. For it was in his own power to assent, or not to assent, to grace, and therefore to believe or not to believe: when, then, he believes, he does so freely: he assents freely to the grace of God; he freely distinguishes himself from him that believes not.

It may be said that he can boast himself, then, of having so distinguished himself from the other. But I answer that boasting is excluded, since he should attribute the chief glory, nay, the whole to God, by whose grace he has so separated himself. The reason is that by the strength of grace alone, not by natural powers, did he perform, or have power to do, or to wish for, the act by which he separated himself. From the same source came his strength for the embracing of grace, which is not distinguishable from assent to it, and for any attempt, or movement, or inclination towards it. For in that act there is not the least ground for saying that it has been effected by the power of free-will alone; for the whole of it, as far as its substance and real modes is concerned, is of grace and all of free-will; just as every work is wholly from God as its first cause, and wholly also from its secondary cause. But from grace it has it that it is supernatural and meritorious, and thence comes all its worth; it has from free-will its freedom only. As, then, the act itself and the co-operation with them, a man can no more boast of his co-operation and election than a beggar who is offered a hundred pieces of gold can boast of his having accepted them. And all that the Apostle means is that no one can so boast himself of anything as though he had nor received it from God. Otherwise, all virtue by itself, and the virtuous man by himself, are worthy of praise and honour; but this praise and virtue must be attributed to God; for whoever converts himself and separates himself from others does so not by his own natural abilities but by the power of the grace of God.

Nor is it to be said that the Apostle's meaning is otherwise from the fact of his speaking literally, as I said before, of differences in wisdom, eloquence, and other natural gifts, which undeniably a man can acquire, or excel in by his own labours, zeal, and industry, and so make himself to differ from others less learned, and can also therefore give his own labour and zeal the credit, and boast moderately of his advancement. The Apostle is merely excluding that boasting which arises from pride and contempt of others: as if, for instance, you were to arrogantly boast that what you have is your own and came not from God. This is evidently S. Paul's meaning, from the words he adds: "Now if thou didst receive it, why dost thou glory as if thou hadst not received it?" If, then, you accommodate this sentence to supernatural things, it only excludes, according to S. Paul's meaning, that boasting which arises from a pride despising others, attributing all to itself, and not referring everything to God and His grace as the Well-spring of all. But you do not do this if you say that by the power of God's grace you have freely distinguished and divided yourself from sinners who prefer to remain in their sin; for you then give the praise and glory first and last to God and His Grace. All the same, however, free-will has its own praise and glory, though that praise and glory, be it recollected, was received by the grace of God.

From what has been said it follows that he who is converted is to be distinguished from him who is not, and that he is converted as well by grace as by free-will. For although both have prevenient grace, which is often equally exerted on many, yet the one has as well co-operating grace, which is wanting to the other who has no wish to be converted, and by this he is freely distinguished from the other and converted. Moreover, it was foreseen that his prevenient grace would be effectual in him here and now; and because God foresaw this, He predestinated him to it, knowing that with it he would most surely co-operate and be converted: but such grace He does not give to another man who is nit converted. We are, therefore, in general to think of this as the actual cause of our conversion and salvation. For this effectual grace is peculiar to the predestinate and the elect, if only it remains with them to the end of their life, as S. Augustine says. Hence, it is clear that it id not so much free-will as grace that divides the just from the unjust: for grace effects the conversion and justification of the righteous man who does not hinder the efficacious working of grace, but freely consents to it. But grace does not do this with the unjust, because he places an opposing barrier in the way of grace in refusing to consent to it and co-operate with it, and so grace becomes in him ineffectual and vain. Wherefore S. Ephrem's advice in c. 10 of the tractate, "Look to thyself," is wise, "Have charity with all, and abstain from all." For these two, benevolence and continence, are the principal mark of holiness, which soften the most barbarous of men and bind them to themselves.

Ver. 8.Now ye are full. This is, as Chrysostom, Theophylact, and Anselm say, ironical. Ye are filled with wisdom and grace, and the gifts of the Holy Spirit, and so it is your boast that you are not so much Corinthians as teachers, having nothing further to learn of Christianity. You think yourselves perfect as teachers when you are scarcely disciples at all of the true and perfect wisdom. S. Chrysostom says, To be satisfied with little is the mark of a weak mind: and to think one's self rich by a small addition of means is the mark of one that is sick and miserable; but true godliness is never satisfied."

S. Thomas notices that S. Paul here points out four kinds of pride in the Corinthians, or rather in their teachers. First, when one thinks that he has from himself and not from God whatever good he possesses: this is alluded to in the words, "Why dost thou glory as if thou hadst not received it?" In these words also is contained the second, which is, when any one attributes to his own merits whatever good he has. The third is when one boasts that he has what he has not, and this is touched in the words, "Now ye are full; now ye are rich." The fourth is when one despises others, and wishes to stand in a class by himself: this is pointed at in the words, "Ye have reigned as kings without us."

Ye have reigned as kings without us. Without our help, you think, O Corinthians, that you triumphantly excel over all God's saints; and especially you, O teachers, as if you had been given a kingdom, claim for yourselves, while excluding us, a supreme dignity.

And I would to God that ye did reign, that we also might reign with you. As your followers and rivals, or better as being your fathers: for this as a matter of fact we are. So Theophylact, Chrysostom, and Anselm. He does not decline to have partners in the kingdom of God, i.e., in the government of the Church; he only requires them to rule as they ought, that is, to devote themselves to the salvation of the faithful.

Ver. 9.For I think that God hath set forth us, the Apostles, last, as it were appointed to death. (1.) He contrasts himself and the true Apostles with those vain teachers who sought their own glory and their own advantage. I would, he says, that we Apostles were reigning with you; for so far, I think, are we from reigning triumphantly, that God has exhibited us to the world as the last and most despised of all, as though destined to a well-deserved death. (2.) The simpler meaning is, we are the last to have been sent into the world in these last times. We have been marked out by God for death, as. e.g., by means of wild beastsnot for a kingdom or triumphs, but for death, persecution, and martyrdom. So Tertullian understands it.

Observe that the Apostles are called last, as comperes with those Prophets that went before them, as Isaiah and Jeremiah and others, who were sent by God as Apostles to the Jews and others (Isa. vi. 9). Especially does he call himself last of all, as having been called to his Apostleship by Christ ascended, after the other Apostles had been called by Christ living on the earth.

Moreover, "set forth" denotes (1.) marked out, (2.) made or exhibited, and, as Ephrem terms it, appointed. Cf. Psa_60:3 and Psa_71:20.   (3.) It denotes put forward publicly as an example to others. Hence it follows

For we are made a spectacle unto the world, and to angels, and to men. They were placed, as it were, in a theatre, like those condemned to die by fighting with wild beasts before the eyes of the populace. There seems to be as allusion here to the public games of Rome and other places, where men fought with wild beasts in the arena. The world, he says, delights to regard us as fools, dealers in secret arts, or babblers of novelties, or better still, as men condemned to the beasts.

Observe that "the world" here is a generic name for "angels and men" for they were the only beings to gaze upon the Apostles. Hence, in the Greek, "world" has the article, and the two other terms are without it. We are made, he says, to the good angels an object of compassionate regard, as well as of worthy admiration and honour. But since evil angels and evil men rejoice in our being despised, persecuted, and put to death, we are made a spectacle to evil angels of hatred and rejoicing, as well as of confusion and terror. To good men we are a spectacle and example of fortitude, faith, innocence, patience, meekness, constancy, and holiness of life. So Titelmann.

S. Chrysostom (Hom. 12 in Moral.) applies thus to the theatre of this life, in which we do everything in the presence of God. So, Suetonius says. S. Augustine, when about to die, said to his friends standing round him, "Have I played my part pretty well on this stage and in the theatre?""Very well," his friends replied. Then he rejoined, "Applaud me, therefore, as I take my departure;" and having said this he gave up the ghost. Better and still more appropriate was the use of these words made by Edmund Campian, England's noble martyr, well named Campianus, a true wrestler and champion of Christ, who, when about to suffer martyrdom, publicly gave out these words as the text of his last sermon. Such a theatrical spectacle was what the Apostles here primarily intends. Cicero says (qu. 2, Tuesul.) that there is no fairer sight than that of a virtuous and conscientious life, and so among Christians there is nothing more beautiful than martyrdom.

The illustrious Paula appositely and piously replied, as S. Jerome says in his eulogy of her, to some caviller who suggested that she might be considered by some insane, because of the fervour of her virtues: "We are made a spectacle unto the world and to angels and to men; we are fools for Christ's sake; but the foolishness of God is wiser than men. Hence, too, the Saviour said to His Father, 'Thou knowest My foolishness!' and again, 'I was made as it were a monster unto many, but be Thou My strong helper. I became as a beast before Thee, and I am always with Thee'"

Lastly, S. Chrysostom (in Ep. ad Rom. Hom. 17) teaches from this that we ought to fly from eye-service, that is, from serving the eyes of men, that so we turn our eyes towards the eyes of God, and live perpetually in His sight and before Him. There are, he says, two theatres: one most spacious, where sits the King of kings, surrounded by His shining hosts, to view us; the other most insignificant, where stand a few Ethiopians, i.e., men ignorant of what is going on. It is, therefore, the height of madness to pass by this mist spacious theatre of God and of the angels, and to be content with the theatre of a few Ethiopians, and laboriously to strive to please them. When you have a theatre erected for you in the heavens, why do you gather together spectators for yourself on earth?  S. Bernard (Serm. 31 inter parvos) treats these words somewhat differently, though his application of them is the same. He says: "We are made a spectacle unto the world, to angels and to men, good and bad alike. The passion of envy inflames the one, the compassion born of pity makes the others minister to us continually; the one desires to see our fall, the other our upward flight. We are undoubtedly half-way between heaven and hell, between the cloister and the world. Both consider diligently what we do, both say, 'Would that he would join us!' Their intention is different, but their wishes, perhaps, not unlike. But if the eyes of all are thus upon us, whither have our friends gone, or why did they alone go from us? . . . Let us, then, before it is too late, brethren, rise, nor receive in vain our souls for which, whether for good or evil, others so zealously watch."

Ver. 10.We are fools for Christ's sake, but ye are wise in Christ. This is a continuation of the irony of

ver. 8. We are reckoned fools because of Christ crucified, whom we preach, and for whose sake we seem to expose ourselves rashly to so many dangers. For the Cross is to the Greeks foolishness. But you in your own eyes are wise in the Gospel of Christ, because of the eloquence and philosophy which you mingle with it, and because you take care to so preach Christ that you run no risk for His sake.

We are weak, as bearing without resistance many grievous adversities, such as hunger, thirst, nakedness, toils, injuries, cursings, persecutions, as is said in

ver. 11.

But ye are strong. For you easily by your worldly eloquence, wisdom, and friendship turn the edge of all evils that attack you.

Ye are honourable, but we are despised. You are honoured, we are held in no honour. He teaches modestly, but yet sternly by his own example as a teacher, that the Christian's boast must not be in renown, wealth, wisdom, eloquence, or the applause of men, but in being despised by others, and in despising glory, and in the Cross of Christ; and especially is this true of the Christian teacher and preacher. So S. Chrysostom. And in this way he endeavours to shame these self-indulgent, vain, and luxurious teachers, and also the Corinthians who preferred to follow such men, rather than the Apostles of Christ, who were giving for them their strength, their substance, and their lives. So Isaiah (Isa_8:18) says, in the name of himself and the other Prophets, as well as of Paul and the Apostles, "Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel." And as the Annales Minorum relate, S. Francis used to say that he was a despised fool of Christ's in the world, and was for this beloved of Christ Himself.

Ver. 11.Even unto this present hour we . . . have no certain dwelling-place. This remarkable description of the Apostle's life is very like that contained in the Second Epistle (xi. 23), which those that are called to the ministry ought to put before them as an example, as the Apostolic men of great zeal do in England, Holland, India, and Japan.

S. Chrysostom (Hom. 52 on Acts of the Apostles) says excellently on the words of xxvi. 29: "Such is the soul that is raised on high by celestial love that it thinks itself a prisoner for Christ because of the greatness of the promised glory. For as one in love has no eyes for any save her he loves, who is to him everything, so he who has been laid hold of by Christ's fire becomes like one who should be living alone on the earth, caring nothing for glory and shame. For he so utterly despises temptations and scourgings and imprisonment that it is as though another body endured them, or as though he possessed a body made of granite. For he laughs at those things which are pleasant in this life; he does not feel their force as we do; his body is to him as the body of one dead. So far is he from being taken captive by any passion, as gold that has been purified in the fire is from showing any stain. All this is effected by the love of man for God, when it is great." But we do not attain this height because we are cold, and ignorant of this Divine philosophy. The philosopher Diogenes saw this, though but darkly and afar off, for then he was asked what men were the noblest, he replied, " They that despise riches and glory and pleasure and life; they that draw their force from the opposite things to these, from poverty, obscurity, hunger, thirst, toil and death." Diogenes saw this, but could not practise it, for he was himself a slave to vain-glory.

Ver. 12.Being reviled, we bless. Infidels and Jews mock us, and call down imprecations on us, saying, "Let these new preachers of a crucified God be slain, let then perish and hang on the accursed cross." We, however, pray for their peace, that God would give them His light, His grace, and salvation.  S. Basil (in Reg. Brevior. 226) points out that to do evil and to do good are connoted by reviling and blessing. He says: "We are bidden to be patient towards all, and to return kindly deeds to those who persecute us unjustly. We are to love fervently, not only those that curse us, but whosoever shows us unkindness in any way whatever, that so we may obey the precept, 'Be not overcome with evil, but overcome evil with good.'"

Ver. 13.Being defamed, we entreat. When we are reviled, called evil dealers in evil arts, and railed at. The word "blaspheme" has this meaning also in Tit_3:2. When thus treated we speak the meekness after the manner of suppliants, as the Greek Fathers take it, or else we entreat God for them. But the first is nearer the Greek. S. Basil (Reg.226, quoted above) renders it "comfort," in the sense of filling their minds with a perception of the truth. Comfort is used in this sense in Rom_1:12.

We are made as the filth of the world. We are made, as Theophylact and Theodoret say, as it were the excrement of the worldnot once, but always, down to this present hour. We are made like filth that has been collected from all sides, is the literal force of the Greek. We are reckoned as most contemptible, as wretches unworthy of man's society, fit only to be driven away and destroyed.

S. Paul is here alluding to Lam_3:45: "Thou hast made us as the offscouring and refuse in the midst of the people." For Jeremiah was imprisoned by the Jews, cast off, and rejected, and so was a type of Paul and the Apostles, imprisoned, rejected, and at length slain by the Jews and Gentiles.

But Gagneius and others translate this word "expiatory victims." Hence S. Ambrose, too, commenting on Psa_119:8, reads it, "We are made for the world's purging." We should notice that the Greek word here used was applied to the wicked men and others doomed to sacrifice by the Gentiles, in order to get rid of famine or tempests of any other public calamity. So, for instance, did the Decii devote themselves for their country, and Curtius, who, to banish a common plague and appease the Deity, leaped in full armour into a gulf in Rome. So, to, Servius, on the line of the Æneid, "O accursed thirst for gold, to what villainy do you not impel the hearts of men?" notes that famine is called accursed or sacred after the manner of the Gauls. For when the citizens of Marseilles were suffering from pestilence, a certain poor man offered himself to the state to be fed for a full year on the best food at the public expense, and then to be led through the city with execration, clothed with evergreens and sacred garments, that on his head might fall all the evils of the state; and then he was either sacrificed or drowned. Hence Budæus, following Suidas and others, says that καθαρμάτα were men dedicated to death, and thrown into the sea, bearing the burden of all the wickedness of the state, and so sacrificed to Neptune, with the words added: "Be thou our expiatory victim." Such a victim was the goat sent into the wilderness by the Hebrews (Lev_16:21). But the Greek and Latin versions support the first meaning in preference, and that gives the more literal and simple sense. For S. Paul is here treating of the contempt meted put to him and his companions, whereby they were spurned by tongue and foot as the vilest wretches living.

And are the offscouring of all things unto this day. Offscouring is the translation of a word which denoted such things as scabs, nail-pairings, and such worthless things as are cast aside and trodden under foot by all. So Chrysostom, Theophylact, Anselm. Œcumenius understands it to mean a little rag or cloth by which sweat is wiped off the face; others follow Budæus, and take it to mean "expiatory victim," as I have said. This is supported, too, by the Syriac Version.

Vers. 14, 15.I write not these things . . . for in Christ Jesus I have begotten you through the Gospel. And therefore I alone am your spiritual father. Other teachers are but schoolmasters who educate the child sent them by the father. Paul hints that the Corinthians should be ashamed of themselves for passing by the Apostles, who had converted them to Christ, and who were suffering so much for their sake, and for following after vain-glorious teachers, and for wishing to be called their disciples.

vers. 9-11, and in conversion of character and in holy living. So, too, say S. Chrysostom and Anselm: For S. John Baptist did no miracle, and yet began to preach the Kingdom of God in the power of a holy life, in the spirit and efficacy of preaching and exhortation. Cf. the parallel expression in Rom_14:17.

ver. 15. The rod is a symbol of severity of rebuke and power of punishing. So Chrysostom, Theophylact, Anselm.

Observe here the power of punishing lodged in the Church and her prelates, and exercised by Paul in the next chapter. Œcumemius and Cajetan refer these words of the Apostle's to the next chapter, in which he sternly rebukes the Corinthians for the incest of the fornicator. However, these words can well be joined with the preceding, in which he reproved the Corinthians for their pride.

These things, brethren, I have in a figure transferred to myself, and to Apollo. Literally, these things have I transfigured in me and Apollo, that is, I have represented the divisions and disputes among you, as if it were by your contending, whether I, or Apollo, or Cephas were the best preachers, without naming those, as I might do, who are the true causes of these divisions, by striving who should be thought men of the greatest and brightest parts. --- That in us, and by our example, who have no such proud disputes, you might learn that one be not puffed up against the other, and above that which is written, against the admonitions given in the holy Scriptures of being humble: or against what I have now written to you, that we must strive for nothing, but to be the faithful ministers of God, and not seek the esteem of men. (Witham) --- It is the opinion of St. Thomas Aquinas and likewise of Estius, that St. Paul, Apollo, and Cephas were not the real causes of the divisions that existed amongst the new converts at Corinth, but that in making use of these names, he wished to teach them, that if it was unlawful to keep up these divisions even for the sake of the apostles, how far should they be from doing any thing of this kind for those whose authority was much less in the Church. But Calmet is of opinion, that the divisions amongst the Corinthians were certainly on account of Paul, Apollo, Cephas, and perhaps some others, whose names are not mentioned.

For who distinguisheth, or hath distinguished thee from another? He speaks particularly to those proud, vain preachers: if thou hast greater talents than another man, who hath given them to thee, or to any one, but God, who is the giver, and the author of every gift and perfection? This is not only true of the gift of preaching, but of all gifts and graces; so that St. Augustine makes use of it in several places against the Pelagians, to shew that it is by grace only, that one man is preferred before another, and not by, or for his own merits. (Witham)

Now you are satiated, &c. You great, vain preachers, you are rich in every kind, blessed with all gifts, &c. You reign over the minds of the people, without us, you stand not in need of our assistance. And I would to God you did reign, that we also might reign with you. I wish your reigning and governing the people were well grounded on virtue and truth, that we might be sharers of the like happiness. St. John Chrysostom take notice, that St. Paul speaks thus, meaning the contrary, by the figure called irony: and so also St. John Chrysostom understands the two following verses, as if St. Paul only represented what those vain preachers said with contempt of him, as if he were only an apostle of an inferior rank, not one of the chief, nor of the twelve. And when he says, we are fools for Christ's sake, whom he blames, wise, especially in Christ. But though the apostle partly use this figure of irony, intermixing it in his discourse, yet he also represents the condition of all true apostles, and preachers of Christ crucified, whose persons and doctrine were slighted, ridiculed, and laughed at by men that were wise only with worldly wisdom, especially by profane libertines, and atheistical men, that make a jest of all revealed religion. To go about preaching in hunger, in thirst, in nakedness, in want, under afflictions and persecutions, is what they think is to be miserable: they despise such men as the out-cast, the dross,[1] and the dregs of mankind. (See the Greek text.) (Witham) --- He speaks to the Corinthians, who forgetting their first fervour, and the Christian modesty which St. Paul had taught them, both by word and example, were endeavouring to distinguish themselves by the reputation and honour of the apostle, who had converted them, by their antiquity of faith, and by other things more frivolous. (Calmet)

Tanquam purgamenta, omnium peripsema, Greek: os perikatharmata, Sordes, quisquiliæ, Greek: panton peripsema, Scobes, ramentum. See Mr. Legh, Crit. Sacra.

Made a spectacle. It is evident from the writings of St. Paul, and from innumerable other records, that the apostles were made a spectacle to the world and to men; but how, some one may perhaps ask, were they made a spectacle to angels? St. John Chrysostom, Theod. [Theodoret?], and many others think, that the apostle is here speaking of the good angels, who behold with pleasure the labours and afflictions of the saints, knowing that it will prove a source of glory; but Estius, Vat. [Vatable?], and some others, are of opinion, that the wicked angels are here spoken of, who rejoice at the persecutions of God's servants, and with to revenge themselves for the destruction of their empire.

I write not. St. Paul here insinuates to the Corinthians, that they ought to blush with shame for neglecting the apostles, who had suffered so many hardships for them, to follow after teachers void of honour, and to glory in being called the disciples of such men. (Estius) --- I admonish you as my dearest children, of what is for your good, and I may take this liberty, as being your spiritual father in Christ, by whom you were first made Christians. Be ye followers of me, as I also am of Christ: follow the doctrine of Christ, which I follow, and taught you. Timothy, my beloved son in the Lord, whom I send to you, will put you in mind of what I teach, and of what I practise. (Witham)

1 Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2 Moreover it is required in stewards, that a man be found faithful. 3 But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. 4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. 5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. 6 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.

Here, I. The apostle challenges the respect due to him on account of his character and office, in which many among them had at least very much failed: Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God ( v. 1 ), though possibly others might have valued them too highly, by setting him up as the head of a party, and professing to be his disciples. In our opinion of ministers, as well as all other things, we should be careful to avoid extremes. Apostles themselves were, 1. Not to be overvalued, for they were ministers, not masters; stewards, not lords. They were servants of Christ, and no more, though they were servants of the highest rank, that had the care of his household, that were to provide food for the rest, and appoint and direct their work. Note, It is a very great abuse of their power, and highly criminal in common ministers, to lord it over their fellow-servants, and challenge authority over their faith or practice. For even apostles were but servants of Christ, employed in his work, and sent on his errand, and dispensers of the mysteries of God, or those truths which had been hidden from the world in ages and generations past. They had no authority to propagate their own fancies, but to spread Christian faith. 2. Apostles were not to be undervalued; for, though they were ministers, they were ministers of Christ. The character and dignity of their master put an honour on them. Though they are but stewards, they are not stewards of the common things of the world, but of divine mysteries. They had a great trust, and for that reason had an honourable office. They were stewards of God's household, high-stewards in his kingdom of grace. They did not set up for masters, but they deserved respect and esteem in this honourable service. Especially,

II. When they did their duty in it, and approved themselves faithful: It is required in stewards that a man be found faithful ( v. 2 ), trustworthy. The stewards in Christ's family must appoint what he hath appointed. They must not set their fellow-servants to work for themselves. They must not require any thing from them without their Master's warrant. They must not feed them with the chaff of their own inventions, instead of the wholesome food of Christian doctrine and truth. They must teach what he hath commanded, and not the doctrines and commandments of men. They must be true to the interest of their Lord, and consult his honour. Note, The ministers of Christ should make it their hearty and continual endeavour to approve themselves trustworthy; and when they have the testimony of a good conscience, and the approbation of their Master, they must slight the opinions and censures of their fellow-servants: But with me, saith the apostle, it is a small thing that I should be judged of you, or of man's judgment, v. 3 . Indeed, reputation and esteem among men are a good step towards usefulness in the ministry; and Paul's whole argument upon this head shows he had a just concern for his own reputation. But he that would make it his chief endeavour to please men would hardly approve himself a faithful servant of Christ, Gal. i. 10 . He that would be faithful to Christ must despise the censures of men for his sake. He must look upon it as a very little thing (if his Lord approves him) what judgment men form of him. They may think very meanly or very hardly of him, while he is doing his duty; but it is not by their judgment that he must stand or fall. And happy is it for faithful ministers that they have a more just and candid judge than their fellow-servants; one who knows and pities their imperfections, though he has none of his own. It is better to fall into the hands of God than into the hands of men, 2 Sam. xxiv. 14 . The best of men are too apt to judge rashly, and harshly, and unjustly; but his judgment is always according to truth. It is a comfort that men are not to be our final judges. Nay, we are not thus to judge ourselves: " Yea, I judge not myself. For though I know nothing by myself, cannot charge myself with unfaithfulness, yet I am not thereby justified, this will not clear me of the charge; but he that judgeth me is the Lord. It is his judgment that must determine me. By his sentence I must abide. Such I am as he shall find and judge me to be." Note, It is not judging well of ourselves, justifying ourselves, that will prove us safe and happy. Nothing will do this but the acceptance and approbation of our sovereign Judge. Not he that commendeth himself is approved, but he whom the Lord commendeth, 2 Cor. x. 18 .

III. The apostle takes occasion hence to caution the Corinthians against censoriousness—the forward and severe judging of others: Therefore judge nothing before the time, until the Lord come, v. 5 . It is judging out of season, and judging at an adventure. He is not to be understood of judging by persons in authority, within the verge of their office, nor of private judging concerning facts that are notorious; but of judging persons' future state, or the secret springs and principles of their actions, or about facts doubtful in themselves. To judge in these cases, and give decisive sentence, is to assume the seat of God and challenge his prerogative. Note, How bold a sinner is the forward and severe censurer! How ill-timed and arrogant are his censures! But there is one who will judge the censurer, and those he censures, without prejudice, passion, or partiality. And there is a time coming when men cannot fail judging aright concerning themselves and others, by following his judgment. This should make them now cautious of judging others, and careful in judging themselves. There is a time coming when the Lord will bring to light the hidden things of darkness, and make manifest the counsels of the hearts —deeds of darkness that are now done in secret, and all the secret inclinations, purposes, and intentions, of the hidden man of the heart. Note, There is a day coming that will dispel the darkness and lay open the face of the deep, will fetch men's secret sins into open day and discover the secrets of their hearts: The day shall declare it. The judge will bring these things to light. The Lord Jesus Christ will manifest the counsels of the heart, of all hearts. Note, The Lord Jesus Christ must have the knowledge of the counsels of the heart, else he could not make them manifest. This is a divine prerogative ( Jer. xvii. 10 ), and yet it is what our Saviour challenges to himself in a very peculiar manner ( Rev. ii. 23 ): All the churches shall know that I am HE who searcheth the reins and hearts, and I will give to every one of you according to your works. Note, We should be very careful how we censure others, when we have to do with a Judge from whom we cannot conceal ourselves. Others do not lie open to our notice, but we lie all open to his: and, when he shall come to judge, every man shall have praise of God. Every man, that is, every one qualified for it, every one who has done well. Though none of God's servants can deserve any thing from him, though there be much that is blamable even in their best services, yet shall their fidelity be commended and crowned by him; and should they be condemned, reproached, or vilified, by their fellow-servants, he will roll away all such unjust censures and reproaches, and show them in their own amiable light. Note, Christians may well be patient under unjust censures, when they know such a day as this is coming, especially when they have their consciences testifying to their integrity. But how fearful should they be of loading any with reproaches now whom their common Judge shall hereafter commend.

7 For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? 8 Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you. 9 For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. 10 We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. 11 Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; 12 And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: 13 Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.

Here the apostle improves the foregoing hint to a caution against pride and self-conceit, and sets forth the temptations the Corinthians had to despise him, from the difference of their circumstances.

I. He cautions them against pride and self-conceit by this consideration, that all the distinction made among them was owing to God: Who maketh thee to differ? And what hast thou that thou didst not receive? v. 7 . Here the apostle turns his discourse to the ministers who set themselves at the head of these factions, and did but too much encourage and abet the people in those feuds. What had they to glory in, when all their peculiar gifts were from God? They had received them, and could not glory in them as their own, without wronging God. At the time when they reflected on them to feed their vanity, they should have considered them as so many debts and obligations to divine bounty and grace. But it may be taken as a general maxim: We have no reason to be proud of our attainments, enjoyments, or performances; all that we have, or are, or do, that is good, is owing to the free and rich grace of God. Boasting is for ever excluded. There is nothing we have that we can properly call our own: all is received from God. It is foolish in us therefore, and injurious to him, to boast of it; those who receive all should be proud of nothing, Ps. cxv. 1 . Beggars and dependents may glory in their supports; but to glory in themselves is to be proud at once of meanness, impotence, and want. Note, Due attention to our obligations to divine grace would cure us of arrogance and self-conceit.

II. He presses the duty of humility upon them by a very smart irony, or at least reproves them for their pride and self-conceit: " You are full, you are rich, you have reigned as kings without us. You have not only a sufficiency, but an affluence, of spiritual gifts; nay, you can make them the matter of your glory without us, that is, in my absence, and without having any need of me." There is a very elegant gradation from sufficiency to wealth, and thence to royalty, to intimate how much the Corinthians were elated by the abundance of their wisdom and spiritual gifts, which was a humour that prevailed among them while the apostle was away from them, and made them forget what an interest he had in all. See how apt pride is to overrate benefits and overlook the benefactor, to swell upon its possessions and forget from whom they come; nay, it is apt to behold them in a magnifying-glass: " You have reigned as kings, " says the apostle, "that is, in your own conceit; and I would to God you did reign, that we also might reign with you. I wish you had as much of the true glory of a Christian church upon you as you arrogate to yourselves. I should come in then for a share of the honour: I should reign with you: I should not be overlooked by you as now I am, but valued and regarded as a minister of Christ, and a very useful instrument among you." Note, Those do not commonly know themselves best who think best of themselves, who have the highest opinion of themselves. The Corinthians might have reigned, and the apostle with them, if they had not been blown up with an imaginary royalty. Note, Pride is a great prejudice to our improvement. He is stopped from growing wiser or better who thinks himself at the height; not only full, but rich, nay, a king.

III. He comes to set forth his own circumstances and those of the other apostles, and compares them with theirs. 1. To set forth the case of the apostles: For I think it hath pleased God to set forth us the apostles last, as it were appointed to death. For we are made a spectacle to the world, and to angels, and to men. Paul and his fellow-apostles were exposed to great hardships. Never were any men in this world so hunted and worried. They carried their lives in their hands: God hath set forth us the apostles last, as it were appointed to death, v. 9 . An allusion is made to some of the bloody spectacles in the Roman amphitheatres, where men were exposed to fight with wild beasts, or to cut one another to pieces, to make diversion for the populace, where the victor did not escape with his life, though he should destroy his adversary, but was only reserved for another combat, and must be devoured or cut in pieces at last; so that such wretched criminals (for they were ordinarily condemned persons that were thus exposed) might very properly be called epithanatioi — persons devoted or appointed to death. They are said to be set forth last, because the meridian gladiators, those who combated one another in the after-part of the day, were most exposed, being obliged to fight naked; so that (as Seneca says, epist. 7) this was perfect butchery, and those exposed to beasts in the morning were treated mercifully in comparison with these. The general meaning is that the apostles were exposed to continual danger of death, and that of the worst kinds, in the faithful discharge of their office. God had set them forth, brought them into view, as the Roman emperors brought their combatants into the arena, the place of show, though not for the same purposes. They did it to please the populace, and humour their own vanity, and sometimes a much worse principle. The apostles were shown to manifest the power of divine grace, to confirm the truth of their mission and doctrine, and to propagate religion in the world. These were ends worthy of God—noble views, fit to animate them to the combat. But they had like difficulties to encounter, and were in a manner as much exposed as these miserable Roman criminals. Note, The office of an apostle was, as an honourable, so a hard and hazardous one: " For we are made a spectacle to the world, and to angels, and to men, v. 9 . A show. We are brought into the theatre, brought out to the public view of the world. Angels and men are witnesses to our persecutions, sufferings, patience, and magnanimity. They all see that we suffer for our fidelity to Christ, and how we suffer; how great and imminent are our dangers, and how bravely we encounter them; how sharp our sufferings, and how patiently we endure them, by the power of divine grace and our Christian principles. Ours is hard work, but honourable; it is hazardous, but glorious. God will have honour from us, religion will be credited by us. The world cannot but see and wonder at our undaunted resolution, our invincible patience and constancy." And how contentedly could they be exposed, both to sufferings and scorn, for the honour of their Master! Note, The faithful ministers and disciples of Christ should contentedly undergo any thing for his sake and honour. 2. He compares his own case with that of the Corinthians: " We are fools for Christ's sake, but you are wise in Christ; we are weak, but you are strong; you are honourable, but we are despised, v. 10 . We are fools for Christ's sake; such in common account, and we are well content to be so accounted. We can pass for fools in the world, and be despised as such, so that the wisdom of God and the honour of the gospel may by this means be secured and displayed." Note, Faithful ministers can bear being despised, so that the wisdom of God and the power of his grace be thereby displayed. " But you are wise in Christ. You have the fame of being wise and learned Christians, and you do not a little value yourselves upon it. We are under disgrace for delivering the plain truths of the gospel, and in as plain a manner: you are in reputation for your eloquence and human wisdom, which among many make you pass for wise men in Christ. We are weak, but you are strong. We are suffering for Christ's sake" (so being weak plainly signifies, 2 Cor. xii. 10 ), "when you are in easy and flourishing circumstances." Note, All Christians are not alike exposed. Some suffer greater hardships than others who are yet engaged in the same warfare. The standard-bearers in an army are most struck at. So ministers in a time of persecution are commonly the first and greatest sufferers. Or else, "We pass upon the world for persons of but mean endowments, mere striplings in Christianity; but you look upon yourselves, and are looked upon by others, as men, as those of a much more advanced growth and confirmed strength." Note, Those are not always the greatest proficients in Christianity who think thus of themselves, or pass for such upon others. It is but too easy and common for self-love to commit such a mistake. The Corinthians may think themselves, and be esteemed by others, as wiser and stronger men in Christ than the apostles themselves. But O! how gross is the mistake!

IV. He enters into some particularities of their sufferings: Even to this present hour; that is, after all the service we have been doing among you and other churches, we hunger and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labour, working with our own hands, v. 11, 12 . Nay, they were made as the filth of the world, and the off-scouring of all things, v. 13 . They were forced to labour with their own hands to get subsistence, and had so much, and so much greater, business to mind, that they could not attend enough to this, to get a comfortable livelihood, but were exposed to hunger, thirst, and nakedness—many times wanted meat, and drink, and clothes. They were driven about the world, without having any fixed abode, any stated habitation. Poor circumstances indeed, for the prime ministers of our Saviour's kingdom to have no house nor home, and to be destitute of food and raiment! But yet no poorer than his who had not where to lay his head, Luke ix. 58 . But O glorious charity and devotion, that would carry them through all these hardships! How ardently did they love God, how vehemently did they thirst for the salvation of souls! Theirs was voluntary, it was pleasing poverty. They thought they had a rich amends for all the outward good things they wanted, if they might but serve Christ and save souls. Nay, though they were made the filth of the world, and the off-scouring of all things. They were treated as men not fit to live, perikatharmata. It is reasonably thought by the critics that an allusion is here made to a common custom of many heathen nations, to offer men in sacrifice in a time of pestilence, or other like grievous calamity. These were ordinarily the vilest of men, persons of the lowest rank and worst character. Thus, in the first ages, Christians were counted the source of all public calamities, and were sacrificed to the people's rage, if not to appease their angry deities. And apostles could not meet with better usage. They suffered in their persons and characters as the very worst and vilest men, as the most proper to make such a sacrifice: or else as the very dirt of the world, that was to be swept away: nay, as the off-scouring of all things, the dross, the filings of all things. They were the common-sewer into which all the reproaches of the world were to be poured. To be the off-scouring of any thing is bad, but what is it to be the off-scouring of all things! How much did the apostles resemble their Master, and fill up that which was behind of his afflictions, for his body's sake, which is the church! Col. i. 24 . They suffered for him, and they suffered after his example. Thus poor and despised was he in his life and ministry. And every one who would be faithful in Christ Jesus must prepare for the same poverty and contempt. Note, Those may be very dear to God, and honourable in his esteem, whom men may think unworthy to live, and use and scorn as the very dirt and refuse of the world. God seeth not as man seeth, 1 Sam. xvi. 7 .

14 I write not these things to shame you, but as my beloved sons I warn you. 15 For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. 16 Wherefore I beseech you, be ye followers of me.

6. And-- "Now," marking transition.

in a figure transferred to myself-- that is, I have represented under the persons of Apollos and myself what really holds good of all teachers, making us two a figure or type of all the others. I have mentioned us two, whose names have been used as a party cry; but under our names I mean others to be understood, whom I do not name, in order not to shame you [Estius].

not to think, &c.-- The best manuscripts omit "think." Translate, "That in us (as your example) ye might learn (this), not (to go) beyond what is written." Revere the silence of Holy Writ, as much as its declarations: so you will less dogmatize on what is not expressly revealed ( De 29:29 ).

puffed up for one-- namely, "for one (favorite minister) against another." The Greek indicative implies, "That ye be not puffed up as ye are."

7. Translate, "Who distinguisheth thee (above another)?" Not thyself, but God.

glory, as if thou hadst not received it-- as if it was to thyself, not to God, thou owest the receiving of it.

8. Irony. Translate, "Already ye are filled full (with spiritual food), already ye are rich, ye have seated yourselves upon your throne as kings, without us." The emphasis is on "already" and "without us"; ye act as if ye needed no more to "hunger and thirst after righteousness," and as if already ye had reached the "kingdom" for which Christians have to strive and suffer. Ye are so puffed up with your favorite teachers, and your own fancied spiritual attainments in knowledge through them, that ye feel like those "filled full" at a feast, or as a "rich" man priding himself in his riches: so ye feel ye can now do "without us," your first spiritual fathers ( 1Co 4:15 ). They forgot that before the "kingdom" and the "fulness of joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer ( 2Ti 2:5 , 11, 12 ). They were like the self-complacent Laodiceans ( Re 3:17 ; compare Ho 12:8 ). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufficiency; the contrast to the apostle's literal "hunger and thirst" ( 1Co 4:11 ) proves this.

I would ... ye did reign-- Translate, "I would indeed," &c. I would truly it were so, and that your kingdom had really begun.

that we also might reign with you-- ( 2Co 12:14 ). "I seek not yours, but you." Your spiritual prosperity would redound to that of us, your fathers in Christ ( 1Co 9:23 ). When you reach the kingdom, you shall be our "crown of rejoicing, in the presence of our Lord Jesus" ( 1Th 2:19 ).

9. For-- assigning the reason for desiring that the "reign" of himself and his fellow apostles with the Corinthians were come; namely, the present afflictions of the former.

I think-- The Corinthians ( 1Co 3:18 ) "seemed" to (literally, as here, "thought") themselves "wise in this world." Paul, in contrast, "thinks" that God has sent forth him and his fellow ministers "last," that is, the lowest in this world. The apostles fared worse than even the prophets, who, though sometimes afflicted, were often honored ( 2Ki 1:10 ; 5:9 ; 8:9 , 12 ).

set forth-- as a spectacle or gazing-stock.

us the apostles-- Paul includes Apollos with the apostles, in the broader sense of the word; so Ro 16:7 ; 2Co 8:23 (Greek for "messengers," apostles).

as it were appointed to death-- as criminals condemned to die.

made a spectacle-- literally, "a theatrical spectacle." So the Greek in He 10:33 , "made a gazing-stock by reproaches and afflictions." Criminals "condemned to die," in Paul's time, were exhibited as a gazing-stock to amuse the populace in the amphitheater. They were "set forth last" in the show, to fight with wild beasts. This explains the imagery of Paul here. (Compare Tertullian [On Modesty, 14]).

the world-- to the whole world, including "both angels and men"; "the whole family in heaven and earth" ( Ep 3:15 ). As Jesus was "seen of angels" ( 1Ti 3:16 ), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption ( Ep 3:10 ; 1Pe 1:12 ). Paul tacitly implies that though "last" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard [Chrysostom]. However, since "the world" is a comprehensive expression, and is applied in this Epistle to the evil especially ( 1Co 1:27 , 28 ), and since the spectators (in the image drawn from the amphitheater) gaze at the show with savage delight, rather than with sympathy for the sufferers, I think bad angels are included, besides good angels. Estius makes the bad alone to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as Ep 3:10 ; 1Pe 1:12 , incline me to include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant.

10. Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied.

fools-- ( 1Co 1:21 ; 3:18 ; compare Ac 17:18 ; 26:24 ).

for Christ's sake ... in Christ-- Our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," or, "FOR THE SAKE OF" Him, as "fools"; yours gives you full fellowship IN Him as "wise" (that is, supposing you really are all you seem, 1Co 3:18 ).

we ... weak ... ye ... strong-- ( 1Co 2:3 ; 2Co 13:9 ).

we ... despised-- ( 2Co 10:10 ) because of our "weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so "honorable." Contrast with "despised" the "ye (Galatians) despised not my temptation ... in my flesh" ( Ga 4:14 ).

11. ( 2Co 11:23-27 ).

naked-- that is, insufficiently clad ( Ro 8:35 ).

buffeted-- as a slave ( 1Pe 2:20 ), the reverse of the state of the Corinthians, "reigning as kings" ( Ac 23:2 ). So Paul's master before him was "buffeted" as a slave, when about to die a slave's death ( Mt 26:67 ).

12. working with our own hands-- namely, "even unto this present hour" ( 1Co 4:11 ). This is not stated in the narrative of Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it is expressly stated of him at Corinth, compare Ac 18:3 , 19 ). But in his address to the Ephesian elders at Miletus ( Ac 20:34 ), he says, "Ye yourselves know that these hands have ministered unto my necessities," &c. The undesignedness of the coincidence thus indirectly brought out is incompatible with forgery.

13. defamed, we entreat-- namely, God for our defamers, as Christ enjoined ( Mt 5:10 , 44 ) [Grotius]. We reply gently [Estius].

filth-- "the refuse" [Conybeare and Howson], the sweepings or rubbish thrown out after a cleaning.

of all things-- not of the "World" only.

14. warn-- rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath ( Ep 6:4 ). The Corinthians might well be "ashamed" at the disparity of state between the father, Paul, and his spiritual children themselves.

15. ten thousand-- implying that the Corinthians had more of them than was desirable.

instructors-- tutors who had the care of rearing, but had not the rights, or peculiar affection, of the father, who alone had begotten them spiritually.

in Christ-- Paul admits that these "instructors" were not mere legalists, but evangelical teachers. He uses, however, a stronger phrase of himself in begetting them spiritually, "In Christ Jesus," implying both the Saviour's office and person. As Paul was the means of spiritually regenerating them, and yet "baptized none of them save Crispus, Gaius, and the household of Stephanas," regeneration cannot be inseparably in and by baptism ( 1Co 1:14-17 ).

(ver. 17). Both when He smiteth and when He healeth, He is righteous, and in Him unrighteousness is not. Finally, all His saints, when set in the midst of tribulation, have first praised His righteousness, and so sought His blessings. They first have said, "What Thou doest is righteous." So did Daniel ask, and other holy men: "Righteous are Thy judgments: rightly have we suffered: deservedly have we suffered." They laid not unrighteousness to God, they laid not to Him injustice and folly. First they praised Him scourging, and so they felt Him feeding.

16. "The Lord is nigh unto all that call upon Him"

(ver. 18). Where then is that, "Then shall they call upon Me, and I will not hear them"? See then what follows: "all who call upon Him in truth." For many call upon Him, but not in truth. They seek something else from Him, but seek not Himself. Why lovest thou God? "Because He hath made me whole." That is clear: it was He that made thee so. For from none else cometh health, save Him. "Because He gave me," saith another, "a rich wife, whereas I before had nothing, and one that obeyeth me." This too He gave: thou sayest true. "He gave me," saith another, "sons many and good, He gave me a household, He gave me all good things." Dost thou love Him for this?...Therefore if God is good, who hath given thee what thou hast, how much more blessed wilt thou be when He hath given thee Himself! Thou hast desired all these things of Him: I beseech thee desire of Him Himself also. For these things are not truly sweeter than He is, nor in any way are they to be compared to Him. He then who preferreth God Himself to all the things which he has received, whereat he rejoiceth, to the things he has received, he "calleth upon God in truth."...

17. "He will perform the will of them that fear Him"

(ver. 19). He will perform it, He will perform it: though He perform it not at once, yet He will perform it. Certainly if therefore thou fearest God, that thou mayest do His will, behold even He in a manner ministereth to thee; He doeth thy will. "And He shall hear their prayer, and save them." Thou seest that for this purpose the Physician hears, that He may save. When? Hear the Apostle telling thee. "For we are saved in hope: but hope which is seen is not hope: but if what we see not we hope for, then do we with patience wait for it: "the salvation," that is, which Peter calleth "ready to be revealed in the last time."

18. "The Lord guardeth all that love Him, and all sinners He will destroy"

(ver. 20). Thou seest that there is severity with Him, with whom is so great sweetness. He will save all that hope in Him, all the faithful, all that fear Him, all that call upon Him in truth: "and all sinners He will destroy." What "all sinners," save those who persevere in sin; who dare to blame God, not themselves; who daily argue against God; who despair of pardon for their sins, and from this very despair heap up their sins; or who perversely promise themselves pardon, and through this very promise depart not from their sins and impiety? The time will come for all these to be separated, and for the two divisions to be made of them, one on the right hand, the other on the left; and for the righteous to receive the everlasting Kingdom, the wicked to go into everlasting fire. Since this is so, and we have heard the blessing of the Lord, the works of the Lord, the wondrous things of the Lord, the mercies of the Lord, the severity of the Lord, His Providence over all His works, the confession of all His works; observe how He concludeth in His praise, "My mouth shall speak the praise of the Lord, and let all flesh bless His holy Name for ever and ever" (ver. 21).

Just. Before, his fidelity was notices, ver. 13. (Haydock)

Truth. Observing his commandments, Matthew vii. 21. (Theodoret)

Will. He will obey their voice; (Josue x. 14.) or rather he will grant their requests (Calmet) of eternal happiness. (Berthier)

Flesh. Every human being, though even the least favoured, must praise God, as all have received much from him. (Haydock)

10 All thy works shall praise thee, O Lord ; and thy saints shall bless thee. 11 They shall speak of the glory of thy kingdom, and talk of thy power; 12 To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom. 13 Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations. 14 The Lord upholdeth all that fall, and raiseth up all those that be bowed down. 15 The eyes of all wait upon thee; and thou givest them their meat in due season. 16 Thou openest thine hand, and satisfiest the desire of every living thing. 17 The Lord is righteous in all his ways, and holy in all his works. 18 The Lord is nigh unto all them that call upon him, to all that call upon him in truth. 19 He will fulfil the desire of them that fear him: he also will hear their cry, and will save them. 20 The Lord preserveth all them that love him: but all the wicked will he destroy. 21 My mouth shall speak the praise of the Lord : and let all flesh bless his holy name for ever and ever.

The greatness and goodness of him who is optimus et maximus — the best and greatest of beings, were celebrated in the former part of the psalm; here, in these verses, we are taught to give him the glory of his kingdom, in the administration of which his greatness and goodness shine so clearly, so very brightly. Observe, as before,

I. From whom the tribute of praise is expected ( v. 10 ): All God's works shall praise him. They all minister to us matter for praise, and so praise him according to their capacity; even those that refuse to give him honour he will get himself honour upon. But his saints do bless him, not only as they have peculiar blessings from him, which other creatures have not, but as they praise him actively, while his other works praise him only objectively. They bless him, for they collect the rent or tribute of praise from the inferior creatures, and pay it into the treasury above. All God's works do praise him, as the beautiful building praises the builder or the well-drawn picture praises the painter; but the saints bless him as the children of prudent tender parents rise up and call them blessed. Of all God's works, his saints, the workmanship of his grace, the first-fruits of his creatures, have most reason to bless him.

II. For what this praise is to be given: They shall speak of thy kingdom. The kingdom of God among men is a thing to be often thought of and often spoken of. As, before, he had magnified God's greatness and goodness in general, so here he magnifies them with application to his kingdom. Consider then,

1. The greatness of his kingdom. It is great indeed, for all the kings and kingdoms of the earth are under his control. To show the greatness of God's kingdom, he observes, (1.) The pomp of it. Would we by faith look within the veil, we should see, and, believing, we should speak of the glory of his kingdom ( v. 11 ), the glorious majesty of it ( v. 12 ), for he has prepared his throne in the heavens, and it is high and lifted up, and surrounded with an innumerable company of angels. The courts of Solomon and Ahasuerus were magnificent; but, compared with the glorious majesty of God's kingdom, they were but as glow-worms to the sun. The consideration of this should strike an awe upon us in all our approaches to God. (2.) The power of it: When they speak of the glory of God's kingdom they must talk of his power, the extent of it, the efficacy of it—his power, by which he can do any thing and does every thing he pleases ( v. 11 ); and, as a proof of it, let them make known his mighty acts ( v. 12 ), that the sons of men may be invited to yield themselves his willing subjects and so put themselves under the protection of such a mighty potentate. (3.) The perpetuity of it, v. 13 . The thrones of earthly princes totter, and the flowers of their crowns wither, monarchies come to an end; but, Lord, thy kingdom is an everlasting kingdom. God will govern the world to the end of time, when the Mediator, who is now entrusted with the administration of his kingdom, shall deliver it up to God, even the Father, that he may be all in all to eternity. His dominion endures throughout all generations, for he himself is eternal, and his counsels are unchangeable and uniform; and Satan, who has set up a kingdom in opposition to him, is conquered and in a chain.

2. The goodness of his kingdom. His royal style and title are, The Lord God, gracious and merciful; and his government answers to his title. The goodness of God appears in what he does,

(1.) For all the creatures in general ( v. 15, 16 ): He provides food for all flesh, and therein appears his everlasting mercy, Ps. cxxxvi. 25 . All the creatures live upon God, and, as they had their being from him at first, so from him they have all the supports of their being and on him they depend for the continuance of it. [1.] The eye of their expectation attends upon him: The eyes of all wait on thee. The inferior creatures indeed have not the knowledge of God, nor are capable of it, and yet they are said to wait upon God, because they seek their food according to the instinct which the God of nature has put into them (and they sow not, neither do they reap, Matt. vi. 26 ), and because they take what the God of nature has provided for them, in the time and way that he has appointed, and are content with it. [2.] The hand of his bounty is stretched out to them: Thou givest them their meat in due season, the meat proper for them, and in the proper time, when they need it; so that none of the creatures ordinarily perish for want of food, no, not in the winter. Thou openest thy hand freely and liberally, and satisfiest the desire of every living thing, except some of the unreasonable children of men, that will be satisfied with nothing, but are still complaining, still crying, Give, give.

(2.) For the children of men in particular, whom he governs as reasonable creatures.

[1.] He does none of them any wrong, for ( v. 17 ) the Lord is righteous in all his ways, and not unrighteous in any of them; he is holy, and acts like himself, with a perfect rectitude in all his works. In all the acts of government he is just, injurious to none, but administering justice to all. The ways of the lord are equal, though ours are unequal. In giving laws, in deciding controversies, in recompensing services, and punishing offences, he is incontestably just, and we are bound to own that he is so.

[2.] He does all of them good, his own people in a special manner.

First, He supports those that are sinking, and it is his honour to help the weak, v. 14 . He upholds all that fall, in that, though they fall, they are not utterly cast down. Many of the children of men are brought very low by sickness and other distresses, and seem ready to drop into the grave, and yet Providence wonderfully upholds them, raises them up, and says, Return, Ps. cx. 3 . If all had died who once seemed dying, the world would have been very thin. Many of the children of God, who have been ready to fall into sin, to fall into despair, have experienced his goodness in preventing their falls, or recovering them speedily by his graces and comforts, so that, though they fell, they were not utterly cast down, Ps. xxxvii. 24 . If those who were bowed down by oppression and affliction are raised up, it was God that raised them. And, with respect to all those that are heavy-laden under the burden of sin, if they come to Christ by faith, he will ease them, he will raise them.

Secondly, He is very ready to hear and answer the prayers of his people, v. 18, 19 . In this appears the grace of his kingdom, that his subjects have not only liberty of petitioning, but all the encouragement that can be to petition. 1. The grant is very rich, that God will be nigh to all that call upon him; he will be always within call of their prayers, and they shall always find themselves within reach of his help. If a neighbour that is near is better than a brother afar off ( Prov. xxvii. 10 ), much more a God that is near. Nay, he will not only be nigh to them, that they may have the satisfaction of being heard, but he will fulfil their desires; they shall have what they ask and find that they seek. It was said ( v. 16 ) that he satisfies the desire of every living thing, much more will he fulfil the desire of those that fear him; for he that feeds his birds will not starve his babes. He will hear their call and will save them; that is hearing them to purpose, as he heard David (that is, saved him) from the horn of the unicorn, Ps. xxii. 21 . 2. The proviso is very reasonable. He will hear and help us, (1.) If we fear him, if we worship and serve him with a holy awe of him; for otherwise how can we expect that he should accept us? (2.) If we call upon him in truth; for he desires truth in the inward part. We must be faithful to God, and sincere in our professions of dependence on him, and devotedness to him. In all devotions inward impressions must be answerable to the outward expressions, else they are not performed in truth.

Thirdly, He takes those under his special protection who have a confidence and complacency in him ( v. 20 ): The Lord preserves all those that love him; they lie exposed in this world, but he, by preserving them in their integrity, will effectually secure them, that no real evil shall befal them.

[3.] If any are destroyed they may thank themselves: All the wicked he will destroy, but they have by their wickedness fitted themselves for destruction. This magnifies his goodness in the protection of the righteous, that with their eyes they shall see the reward of the wicked ( Ps. xci. 8 ); and God will by this means preserve his people, even by destroying the wicked that would do them a mischief.

Lastly, The psalmist concludes, 1. With a resolution to give glory to God himself ( v. 21 ): My mouth shall speak the praise of the Lord. When we have said what we can, in praising God, still there is more to be said, and therefore we must not only begin our thanksgivings with this purpose, as he did ( v. 1 ), but conclude them with it, as he does here, because we shall presently have occasion to begin again. As the end of one mercy is the beginning of another, so should the end of one thanksgiving be. While I have breath to draw, my mouth shall still speak God's praises. 2. With a call to others to do so too: Let all flesh, all mankind, bless his holy name for ever and ever. Some of mankind shall be blessing God for ever; it is a pity but that they should be all so engaged.

17. holy ... works-- literally, "merciful" or "kind, goodness" ( Psa 144:2 ) is the corresponding noun.

righteous-- in a similar relation of meaning to "righteousness" ( Psa 145:7 ).

18-19. (Compare Psa 34:7 , 10 ).

20. Those who fear Him ( Psa 145:19 ) are those who are here said to love Him.

21. (Compare Psa 33:21 ).

And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.2. And certain of the Pharisees said to them, Why do you that which is not lawful to do on the sabbath days?3. And Jesus answering them said, Have you not read so much as this, what David did, when himself was an hungered, and they which were with him;4. How he went into the house of God, and did take and eat the show-bread, and gave also to them that were with him; which it is not lawful to eat but for the Priests alone?5. And he said to them, That the Son of man is Lord also of the sabbath.

Not only in the form of expression but in His very practice and mode of action, did the Lord begin to absolve man from the observance of the old law. Hence it is said, And it came to pass that he went through the corn fields, etc.

For His disciples having no opportunity for eating because the multitudes thronged so, were naturally hungry, but by plucking the ears of corn they relieved their hunger, which is a mark of a strict habit of life, not seeking for prepared meats, but mere simple food.

Now He says, on the second sabbath after the first, because the Jews called every feast a sabbath. For sabbath means rest. Frequently therefore was there feasting at the preparation, and they called the preparation a sabbath because of the feast, and hence they gave to the principal sabbath the name of the second-first, as being the second in consequence of the festival of the day preceding.

For there was a double feast; one on the principal sabbath, another on the next solemn day succeeding, which was also called a sabbath.

He says, On the second-first, because it was the second day of the Passover, but the first of unleavened bread. Having killed the passover, on the very next day they kept the feast of unleavened bread. And it is plain that this was so from the fact, that the Apostles plucked ears of corn and ate them, for at that time the ears are weighed down by the fruit.

On the sabbath day then they were seen passing through the corn fields, and eating the corn, showing that the bonds of the sabbath were loosened, when the great Sabbath was come in Christ, Who made us to rest from the working of our iniquities.

But the Pharisees and Scribes not knowing the Holy Scriptures agreed together to find fault with Christ’s disciples, as it follows, And certain of the Pharisees said to them, Why do you, etc. Tell me now, when a table is set before you on the sabbath day; do you not break bread? Why then do you blame others?

But some say that these things were objected to our Lord Himself; they might indeed have been objected by different persons, both to our Lord Himself and His disciples, but to whomsoever the objection is made, it chiefly refers to Him.

But the Lord proves the defenders of the law to be ignorant of what belongs to the law, bringing the example of David; as it follows, And Jesus answering said to them, Have you not read so much as this, etc.

As if He said, Whereas the law of Moses expressly says, Give a righteous judgment and you shall not respect persons in judgment, how now do you blame My disciples, who even to this day extol David as a saint and prophet, though he kept not the commandment of Moses?

And mark, that whenever the Lord speaks for His servants, (i.e. His disciples,) He brings forward servants, as for example David and the Priests; but when for Himself; He introduces His Father; as in that place, My Father works hitherto, and I work.

But he reproves them in another way, as it is added, And he said to them, that the Son of man is Lord also of the sabbath. As if he said, I am the Lord of the sabbath, as being He who ordained it, and as the Legislator I have power to loose the sabbath; for Christ was called the Son of man, who being the Son of God yet condescended in a miraculous manner to be made and called for man’s sake the Son of man.

But Mark declares that He uttered this of our common nature, for He said, The sabbath was made for man, not man for the sabbath. It is therefore more fitting that the sabbath should be subject to man, than that man should bow his neck to the sabbath.

But herein is a great mystery. For the field is the whole world, the corn is the abundant harvest of the saints in the seed of the human race, the ears of corn are the fruits of the Church, which the Apostles shaking off by their works fed upon, nourishing themselves with our increase, and by their mighty miracles, as it were out of the bodily husks, plucking forth the fruits of the mind to the light of faith.

For they bruise the ears in their hands, because when they wish to bring others over into the body of Christ, they mortify their old man with its acts drawing them away from worldly thoughts.

Now the Jews thought this unlawful on the Sabbath, but Christ by the gift of new grace represented hereby the rest of the law, the work of grace. Wonderfully has He called it the second-first sabbath, not the first-second, because that was loosed from the law which was first, and this is made first which was ordained second. It is therefore called the second sabbath according to number, the first according to the grace of the wolf. For that sabbath is better where there is no penalty, than that where there is a penalty prescribed. Or this perhaps was first in the foreknowledge of wisdom, and second in the sanction of the ordinance.

Now in David escaping with his companions, there was a foreshadowing of Christ in the law, who with His Apostles escaped the prince of the world. But how was it that the Observer and Defender of the law Himself both eat the bread, and gave it to those that were with Him, which no one was allowed to eat but the priests, except that He might show by that figure that the priests’ bread was to come over to the use of the people, or that we ought to imitate the priests’ life, or that all the children of the Church are priests, for we are anointed into a holy priesthood, offering ourselves a spiritual sacrifice to God. But if the sabbath was made for men, and the benefit of men required that a man when hungry (having been long without the fruits of the earth) should forsake the abstinence of the old fast, the law is surely not broken but fulfilled.

As this chapter is almost verbally like to the 5th, 7th, and 12th of St. Matthew, and the 3d of St. Mark, the reader is referred to these for further explanation. --- on the second-first sabbath. An obscure passage, on which St. Jerome says to Nepotianus,[1] that he consulted his master, St. Gregory of Nazianzus, but in vain. St. John Chrysostom, Hom. xl. in Matt., takes it for a double feast, or a double rest: by which we may either understand a sabbath, and another feast concurring on the same day; or a sabbath and a feast immediately succeeding to each other. Theophylactus says the same; and that then the latter day, on which they were to rest, was called the second-first. Others say that when the Jews kept their solemn paschal feast for seven days, the last day was called the second-first, because it was kept with equal solemnity as the first day had been. See Maldonatus. Later interpreters have found out other expositions, of which the most plausible seems to be, that by the second-first sabbath may be understood the feast of Pentecost (which also happened when corn was ripe in Palestine). To understand this we must take notice, that the Jews had three great and solemn feasts: 1. That of the Pasch, or the great paschal feast, with the seven days of unleavened bread; the 2d. was the great feast of Pentecost; and the 3d. was the feast, called of tabernacles. It is supposed then that the paschal feast was called the first-first sabbath, that Pentecost was called the second-first sabbath, and that of tabernacles the third-first, or great sabbath. (Witham)

In Sabbato secundo-primo Greek: en sabbato deuteroproto. See St. John Chrysostom, Hom. xl. in Matt. in the Latin edition, in the Greek of Savil Greek: om lth p. 262, tom. ii. Greek: otan e argia e, kai tou sabbatou tou kuriou, kai eteras eortes diadechomenes. See St. Hieron.[St. Jerome,] ad Nepotianum. tom. iv, part 2, p. 262. Ed. Ben.

The Scribes and Pharisees boasted much, as do many modern teachers, of their great knowledge of Scriptures, but our Saviour often sheweth their profound ignorance. (Bristow)

CHAPTER 6

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

What was this Sabbath?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1 And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. 2 And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? 3 And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him; 4 How he went into the house of God, and did take and eat the showbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone? 5 And he said unto them, That the Son of man is Lord also of the sabbath. 6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? 10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11 And they were filled with madness; and communed one with another what they might do to Jesus.

These two passages of story we had both in Matthew and Mark, and they were there laid together ( Matt. xii. 1 ; Mark ii. 23 ; iii. 1 ), because, though happening at some distance of time from each other, both were designed to rectify the mistakes of the scribes and Pharisees concerning the sabbath day, on the bodily rest of which they laid greater stress and required greater strictness than the Law-giver intended. Here,

I. Christ justifies his disciples in a work of necessity for themselves on that day, and that was plucking the ears of corn, when they were hungry on that day. This story here has a date, which we had not in the other evangelists; it was on the second sabbath after the first ( v. 1 ), that is, as Dr. Whitby thinks is pretty clear, the first sabbath after the second day of unleavened bread, from which day they reckoned the seven weeks to the feast of pentecost; the first of which they called Sabbaton deuteroproton , the second deuterodeuteron , and so on. Blessed be God we need not be critical in this matter. Whether this circumstance be mentioned to intimate that this sabbath was thought to have some peculiar honour upon it, which aggravated the offence of the disciples, or only to intimate that, being the first sabbath after the offering of the first fruits, it was the time of the year when the corn was nearly ripe, is not material. We may observe, 1. Christ's disciples ought not to be nice and curious in their diet, at any time, especially on sabbath days, but take up with what is easiest got, and be thankful. These disciples plucked the ears of corn, and did eat ( v. 1 ); a little served them, and that which had no delicacy in it. 2. Many that are themselves guilty of the greatest crimes are forward to censure others for the most innocent and inoffensive actions, v. 2 . The Pharisees quarrelled with them as doing that which it was not lawful to do on the sabbath days, when it was their own practice to feed deliciously on sabbath days, more than on all other days. 3. Jesus Christ will justify his disciples when they are unjustly censured, and will own and accept of them in many a thing which men tell them it is not lawful for them to do. How well is it for us that men are not to be our judges, and that Christ will be our Advocate! 4. Ceremonial appointments may be dispensed with, in cases of necessity; as the appropriating of the showbread to the priests was dispensed with, when David was by Providence brought into such a strait that he must have either that or none, v. 3, 4 . And, if God's own appointments might be thus set aside for a greater good, much more may the traditions of men. 5. Works of necessity are particularly allowable on the sabbath day; but we must take heed that we turn not this liberty into licentiousness, and abuse God's favourable concessions and condescensions to the prejudice of the work of the day. 6. Jesus Christ, though he allowed works of necessity on the sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour ( v. 5 ): The Son of man is Lord also of the sabbath. In the kingdom of the Redeemer, the sabbath day is to be turned into a Lord's day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer. xvi. 14, 15 . In token of this, it shall not only have a new name, the Lord's day (yet not forgetting the old, for it is a sabbath of rest still) but shall be transferred to a new day, the first day of the week.

(See on Mt 12:1-8 and Mr 2:23-28 .)

1. second sabbath after the first-- an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.

5. Lord also-- rather "even" (as in Mt 12:8 ).

of the sabbath-- as naked a claim to all the authority of Him who gave the law at Mount Sinai as could possibly be made; that is, "I have said enough to vindicate the men ye carp at on My account: but in this place is the Lord of the law, and they have His sanction." (See Mr 2:28 .)

(See on Mt 12:9-15 and Mr 3:1-7 .)