4th Sunday of Ordinary Time

Prophet. This passage plainly proves, that the Scripture may have many literal senses: for the context insinuates that God would supply the wants of his people, so that they should not need to go far in order to consult diviners, since they should have leaders and prophets, after the death of Moses, who might explain to them God's will, as they had desired; but, at the same time, it clearly refers to the Messias, as it is explained by St. Peter, (Acts iii. 22.; Worthington) and by St. Stephen, Acts vii. 37. The Jews, at that time, were convinced of the truth of this application: but they only denied that Christ was the Messias. They have since gone a step farther, and deny that it regards the Messias, some referring it to Josue, others to Jeremias, &c. (Ap. Munster and Fag.) But surely what other prophet could be compared with Moses? (Chap. xxxiv. 10.) What other man reunited in his person the qualifications of lawgiver, chief of God's people, mediator, &c., or who was like him? Hence prophet is written in the singular, to denote his eminent dignity. (St. Augustine, contra Faustus) --- St. Philip recognized the claim of Jesus, as did the people after the multiplication of bread, John i. 45., and vi. 14. God the Father seems to allude to this passage, according to the remark of Tertullian, (contra Mar. iv. 22,) when he says hear ye him, (Luke ix. 35,) as St. Cyprian believes our Saviour does also, John v. 46. St. Athanasius (contra Arianos 2) condemns the error of the Jews, who would apply this passage to any other prophet but to the Messias. If they could be excused for denying him this latter claim, they surely cannot in calling in question that Jesus was a true prophet, since he has all the marks of one; (Grotius) and if they would once acknowledge this, they must soon confess that he is also the Messias, and the Son of God, as these truths are so necessarily connected. (Calmet) --- The miracles of Moses were far exceeded by those of Jesus Christ, and the latter conversed more intimately with this eternal Father, &c. (Menochius)

Die. This promise is not recorded, Exodus xx. 19. God will send you a mediator, who shall hide the splendour of his divinity (Calmet) under the form of a servant, Philippians ii. 7. (Haydock)

Mouth. So Christ says, The words that I speak to you, I speak not of myself, John xiv. 10.

Revenger. St. Peter (Acts iii. 23,) reads, And it shall be that every soul which will not hear that prophet; (instead of Hebrew, "my words which he shall speak in my name, I will require it of him,") or he shall be destroyed from among the people. (Tertullian, contra Mar. iv. 22.) (Haydock) --- God now chastises the faithless Jews. (Du Hamel)

CHAPTER XVIII.

To say. These denote heretics, as the following point out apostates. (Worthington)

15 The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; 16 According to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not. 17 And the Lord said unto me, They have well spoken that which they have spoken. 18 I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. 19 And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. 20 But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. 21 And if thou say in thine heart, How shall we know the word which the Lord hath not spoken? 22 When a prophet speaketh in the name of the Lord , if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

Here is, I. The promise of the great prophet, with a command to receive him, and hearken to him. Now,

1. Some think it is the promise of a succession of prophets, that should for many ages be kept up in Israel. Besides the priests and Levites, their ordinary ministers, whose office it was to teach Jacob God's law, they should have prophets, extraordinary ministers, to reprove them for their faults, remind them of their duty, and foretel things to come, judgments for warning and deliverances for their comfort. Having these prophets, (1.) They need not use divinations, nor consult with familiar spirits, for they might enquire of God's prophets even concerning their private affairs, as Saul did when he was in quest of his father's asses, 1 Sam. ix. 6 . (2.) They could not miss the way of their duty through ignorance or mistake, nor differ in their opinions about it, having prophets among them, whom, in every difficult doubtful case, they might advise with and appeal to. These prophets were like unto Moses in some respects, though far inferior to him, Deut. xxxiv. 10 .

2. Whether a succession of prophets be included in this promise or not, we are sure that it is primarily intended as a promise of Christ, and it is the clearest promise of him that is in all the law of Moses. It is expressly applied to our Lord Jesus as the Messiah promised ( Acts iii. 22 ; vii. 37 ), and the people had an eye to this promise when they said concerning him, This is of a truth that prophet that should come into the world ( John vi. 14 ); and it was his Spirit that spoke in all the other prophets, 1 Pet. i. 11 . Observe,

(1.) What it is that is here promised concerning Christ. What God promised Moses at Mount Sinai (which he relates, v. 18 ), he promised the people ( v. 15 ) in God's name. [1.] That there should come a prophet, great above all the prophets, by whom God would make known himself and his will to the children of men more fully and clearly than ever he had done before. He is the light of the world, as prophecy was of the Jewish church, John viii. 12 . He is the Word, by whom God speaks to us, John i. 1 ; Heb. i. 2 . [2.] That God would raise him up from the midst of them. In his birth he should be one of that nation, should live among them and be sent to them. In his resurrection he should be raised up at Jerusalem, and thence his doctrine should go forth to all the world: thus God, having raised up his Son Christ Jesus, sent him to bless us. [3.] That he should be like unto Moses, only as much above him as the other prophets came short of him. Moses was such a prophet as was a law-giver to Israel and their deliverer out of Egypt, and so was Christ: he not only teaches, but rules and saves. Moses was the founder of a new dispensation by signs and wonders and mighty deeds, and so was Christ, by which he proved himself a teacher come from God. Was Moses faithful? So was Christ; Moses as a servant, but Christ as a Son. [4.] That God would put his words in his mouth, v. 18 . What messages God had to send to the children of men he would send them by him, and give him full instructions what to say and do as a prophet. Hence our Saviour says, My doctrine is not mine originally, but his that sent me, John vii. 16 . So that this great promise is performed; this Prophet has come, even Jesus; it is he that should come, and we are to look for no other.

(2.) The agreeableness of this designed dispensation to the people's avowed choice and desire at Mount Sinai, v. 16, 17 . There God had spoken to them in thunder and lightning, out of the midst of the fire and thick darkness. Every word made their ears tingle and their hearts tremble, so that the whole congregation was ready to die with fear. In this fright, they begged hard that God would not speak to them in this manner any more (they could not bear it, it would overwhelm and distract them), but that he would speak to them by men like themselves, by Moses now, and afterwards by other prophets like unto him. "Well," says God, "it shall be so; they shall be spoken to by men, whose terrors shall not make them afraid; " and, to crown the favour beyond what they were able to ask or think, in the fulness of time the Word itself was made flesh, and they saw his glory as of the only-begotten of the Father, not, as at Mount Sinai, full of majesty and terror, but full of grace and truth, John i. 14 . Thus, in answer to the request of those who were struck with amazement by the law, God promised the incarnation of his Son, though we may suppose it far from the thoughts of those that made that request.

(3.) A charge and command given to all people to hear and believe, hear and obey, this great prophet here promised: Unto him you shall hearken ( v. 15 ); and whoever will not hearken to him shall be surely and severely reckoned with for his contempt ( v. 19 ): I will require it of him. God himself applied this to our Lord Jesus in the voice that came out of the excellent glory, Matt. xvii. 5 , Hear you him, that is, this is he concerning whom it was said by Moses of old, Unto him you shall hearken; and Moses and Elias then stood by and assented to it. The sentence here passed on those that hearken not to this prophet is repeated and ratified in the New Testament. He that believeth not the Son, the wrath of God abideth on him, John iii. 36 . And how shall we escape if we turn away from him that speaketh from heaven? Heb. xii. 25 . The Chaldee paraphrase here reads it, My Word shall require it of him, which can be no other than a divine person, Christ the eternal Word, to whom the Father has committed all judgement, and by whom he will at the last day judge the world. Whoever turns a deaf ear to Jesus Christ shall find that it is at his peril; the same that is the prophet is to be his judge, John xii. 48 .

II. Here is a caution against false prophets, 1. By way of threatening against the pretenders themselves, v. 20 . Whoever sets up for a prophet, and produces either a commission from the true God, shall be deemed and adjudged guilty of high treason against the crown and dignity of the King of kings, and that traitor shall be put to death ( v. 20 ), namely, by the judgment of the great sanhedrim, which, in process of time, sat at Jerusalem; and therefore our Saviour says that a prophet could not perish but at Jerusalem, and lays the blood of the prophets at Jerusalem's door ( Luke xiii. 33, 34 ), whom therefore God himself would punish; yet there false prophets were supported. 2. By way of direction to the people, that they might not be imposed upon by pretenders, of which there were many, as appears, Jer. xxiii. 25 ; Ezek. xiii. 6 ; 1 Kings xxii. 6 . It is a very proper question which they are supposed to ask, v. 21 . Since it is so great a duty to hearken to the true prophets, and yet there is so much danger of being misled by false prophets, how shall we know the word which the Lord has not spoken? By what marks may we discover a cheat? Note, It highly concerns us to have a right touchstone wherewith to try the word we hear, that we may know what that word is which the Lord has not spoken. Whatever is directly repugnant to sense, to the light and law of nature, and to the plain meaning of the written word, we may be sure is not that which the Lord has spoken; nor that which gives countenance and encouragement to sin, or has a manifest tendency to the destruction of piety or charity: far be it from God that he should contradict himself. The rule here given in answer to this enquiry was adapted chiefly to that state, v. 22 . If there was any cause to suspect the sincerity of a prophet, let them observe that if he gave them any sign, or foretold something to come, and the event was not according to his prediction, they might be sure he was not sent of God. This does not refer so much to the foretelling of mercies and judgments (though as to these, and the difference between the predictions of mercies and judgments, there is a rule of discerning between truth and falsehood laid down by the prophet, Jer. xxviii. 8, 9 ), but rather to the giving of signs on purpose to confirm their mission. Though the sign did come to pass, yet this would not serve to prove their mission if they called them to serve other gods; this point had been already settled, Deut. xiii. 1-3 . But, if the sign did not come to pass, this would serve to disprove their mission. "When Moses cast his rod upon the ground (it is bishop Patrick's explanation of this), and said it would become a serpent, if it had not accordingly been turned into a serpent, Moses had been a false prophet: if, when Elijah called for fire from heaven to consume the sacrifice, none had come, he had been no better than the prophets of Baal." Samuel's mission was proved by this, that God let none of his words fall to the ground, 1 Sam. iii. 19, 20 . And by the miracles Christ wrought, especially by that great sign he gave of his resurrection the third day, which came to pass as he foretold, it appeared that he was a teacher come from God. Lastly, They are directed not to be afraid of a false prophet; that is, not to be afraid of the judgments such a one might denounce to amuse people and strike terror upon them; nor to be afraid of executing the law upon him when, upon a strict and impartial scrutiny, it appeared that he was a false prophet. This command not to fear a false prophet implies that a true prophet, who proved his commission by clear and undeniable proofs, was to be feared, and it was at their peril if they offered him any violence or put any slight upon him.

15-19. The Lord thy God will raise up unto thee a prophet-- The insertion of this promise, in connection with the preceding prohibition, might warrant the application (which some make of it) to that order of true prophets whom God commissioned in unbroken succession to instruct, to direct, and warn His people; and in this view the purport of it is, "There is no need to consult with diviners and soothsayers, as I shall afford you the benefit of divinely appointed prophets, for judging of whose credentials a sure criterion is given" ( De 18:20-22 ). But the prophet here promised was pre-eminently the Messiah, for He alone was "like unto Moses" (see on De 34:10 ) "in His mediatorial character; in the peculiar excellence of His ministry; in the number, variety, and magnitude of His miracles; in His close and familiar communion with God; and in His being the author of a new dispensation of religion." This prediction was fulfilled fifteen hundred years afterwards and was expressly applied to Jesus Christ by Peter ( Ac 3:22 , 23 ), and by Stephen ( Ac 7:37 ).

1. I could wish, brethren, that we were rather listening to our father: but even this is a good thing, to obey our father. Since therefore he who deigneth to pray for us, hath ordered us, I will speak unto you, beloved, what from the present Psalm Jesus Christ our common Lord shall deign to give us. Now the title of the Psalm is "David's Song of praise." The "Song of praise" signifieth both cheerfulness, in that it is a song; and devotion, for it is praise. For what ought a man to praise more than that which pleaseth him so, that it is impossible that it can displease him? In the praising of God therefore we praise with security. There he who praiseth is safe, where he feareth not lest he be ashamed for the object of his praise. Let us therefore both praise and sing; that is, let us praise with cheerfulness and joy. But what we are about to praise, this Psalm in the following verses showeth us.

2. "O come, let us sing unto the Lord"

(ver. 1). He calleth us to a great banquet of joy, not one of this world, but in the Lord. For if there were not in this life a wicked joy which is to be distinguished from a righteous joy, it would be enough to say, "Come, let us rejoice;" but he has briefly distinguished it. What is it to rejoice aright? To rejoice in the Lord. Thou shouldest piously joy in the Lord, if thou dost wish safely to trample upon the world. But what is the word, "Come"? Whence doth He call them to come, with whom he wisheth to rejoice in the Lord; except that, while they are afar, they may by coming draw nearer, by drawing nearer they may approach, and by approaching rejoice? But whence are they afar? Can a man be locally distant from Him who is everywhere?...It is not by place, but by being unlike Him, that a man is afar from God. What is to be unlike Him? it meaneth, a bad life, bad habits; for if by good habits we approach God, by bad habits we recede from God....If therefore by unlikeness we recede from God, by likeness we approach unto God. What likeness? That after which we were created, which by sinning we had corrupted in ourselves, which we have received again through the remission of sins, which is renewed in us in the mind within, that it may be engraved a second time as if on coin, that is, the image of our God upon our soul, and that we may return to His treasures....

3. "Let us make a joyful noise unto God, our salvation."...Consider, beloved, those who make a joyful noise in any ordinary songs, as in a sort of competition of worldly joy; and ye see them while reciting the written lines bursting forth with a joy, that the tongue sufficeth not to express the measure of; how they shout, indicating by that utterance the feeling of the mind, which cannot in words express what is conceived in the heart. If they then in earthly joy make a joyful noise; might we not do so from heavenly joy, which truly we cannot express in words?

4. "Let us prevent His face by confession"

(ver. 2). Confession hath a double meaning in Scripture. There is a confession of him who praiseth, there is that of him who groaneth. The confession of praise pertaineth to the honour of Him who is praised: the confession of groaning to the repentance of him who confesseth. For men confess when they praise God: they confess when they accuse themselves; and the tongue hath no more worthy use. Truly, I believe these to be the very vows, of which he speaketh in another Psalm: "I will pay Thee my vows, which I distinguished with my lips." Nothing is more elevated than that distinguishing, nothing is so necessary both to understand and to do. How then dost thou distinguish the vows which thou payest unto God? By praising Him, by accusing thyself; because it is His mercy, to forgive us our sins. For if He chose to deal with us after our deserts, He would find cause only to condemn. "O come," he said therefore, that we may at last go back from our sins, and that He may not cast up with us our accounts for the past; but that as it were a new account may be commenced, all the bonds of our debts having been burnt....The more therefore thou despairedst of thyself on account of thy iniquities, do thou confess thy sins; for so much greater is the praise of Him who forgiveth, as is the fulness of the penitent's confession more abundant. Let us not therefore imagine that we have receded from the song of praise, in understanding here that confession by which we acknowledge our transgressions: this is even a part of the song of praise; for when we confess our sins, we praise the glory of God.

5. "And make a joyful noise unto Him with Psalms." We have already said what it is "to make a joyful noise:" the word is repeated, that it may be confirmed by the act: the very repetition is an exhortation. For we have not forgotten, so as to wish to be again admonished what was said above, that we should make a joyful noise: but usually in passages of strong feeling a well-known word is repeated, not to make it more familiar, but that the very repetition may strengthen the impression made: for it is repeated that we may understand the feeling of the speaker....Hear now: "For the Lord is a great God, and a great King above all gods"

(ver. 6)....Perhaps thou art burning with the consciousness of a fault; blot out with tears the flame of thy sin: mourn before the Lord: fearlessly mourn before the Lord, who made thee; for He despiseth not the work of His own hands in thee. Think not thou canst be restored by thyself. By thyself thou mayest fall off, thou canst not restore thyself: He who made thee restoreth thee. "Let us mourn before the Lord our Maker:" weep before Him, confess unto Him, prevent His face in confession. For who art thou who mournest before Him, and confessest unto Him, but one whom He created? The thing created hath no slight confidence in Him who created it, and that in no indifferent fashion, but according to His own image and likeness.

9. "For He is the Lord our God"

(ver. 7). But that we may without fear fall down and kneel before Him, what are we? "We are the people of His pasture, and the sheep of His hand." See how elegantly he hath transposed the order of the words, and as it were not given its own attribute to each word; that we may understand these very same to be the sheep, who are also the people. He said not, the sheep of His pasture, and the people of His hand; which might be thought more congruous, since the sheep belong to the pasture; but He said, "the people of His pasture." The people are therefore sheep, since he saith, "the people of His pasture:" the people themselves are sheep....He praiseth these sheep also in the Song of Solomon, speaking of some perfect ones as the teeth of His Spouse the Holy Church: "Thy teeth are like a flock of sheep that are even shorn, which come up from the washing; whereof every one beareth twins, and there is none barren." What meaneth, "Thy teeth"? These by whom thou speakest: for the teeth of the Church are those through whom she speaketh. Of what sort are thy teeth? "Like a flock of sheep that are shorn." Why, "that are shorn"? Because they have laid aside the burdens of the world. Were not those sheep, of which I was a little before speaking, shorn, whom the bidding of God had shorn, when He saith, "Go and sell that thou hast, and give to the poor; and thou shalt find treasure in heaven: and come and follow Me"? They performed this bidding: shorn they came. And because those who believe in Christ are baptized, what is there said? "which come up from the washing;" that is, come up from the cleansing. "Whereof every one beareth twins." What twins? Those two commandments, wherefrom hang all the Law and the Prophets.

10. Therefore, "To-day if ye will hear His voice, harden not your hearts"

(ver. 8). O my people, the people of God! God addresses His people: not only the people of His which He shall not cast off, but also all His people. For He speaketh in the corner stone to each wall: that is, prophecy speaketh in Christ, both to the people of the Jews, and the people of the Gentiles. For some time ye heard His voice through Moses, and hardened your hearts. He then, when you hardened your hearts, spoke through a herald; He now speaketh by Himself, let your hearts soften. He who used to send heralds before Him, hath now deigned to come Himself; He here speaketh by His own mouth, He who used to speak by the mouths of the Prophets.

11. "As in the provocation, and in the day of temptation in the wilderness, where your fathers proved Me"

(ver. 9). Let such be no more your fathers: imitate them not. They were your fathers, but if ye do not imitate them, they shall not be your fathers: yet as ye were born of them, they were your fathers. And if the heathen who came from the ends of the earth, in the words of Jeremias, "The Gentiles shall come unto Thee from the ends of the earth, and shall say, Surely our forefathers have inherited lies, vanity, and things wherein there is no profit:" if the heathen forsook their idols, to come to the God of Israel; ought Israel whom their own God led from Egypt through the Red Sea, wherein He overwhelmed their pursuing foes; whom He led out into the wilderness, fed with manna, never took His rod from correcting them, never deprived them of the blessings of His mercy; ought they to desert their own God, when the heathen have come unto Him? "When your fathers tempted Me, proved Me, and saw My works....

12. "Forty years long was I very near unto this generation, and said, It is a people that do always err in their hearts; for they have not known My ways"

Himself, as David wrote it by inspiration. (Worthington) --- Complutensian Septuagint, "It is without a title in Hebrew." St. Paul (Hebrews iv. 7.) quotes it as the work of David. But this is only done incidentally, and it may have been written by the descendants of Moses, (Psalm lxxxix.; Calmet) as the apostle only says, in David, (Haydock) referring to the psalter, which the common opinion attributed to him. (Calmet) --- This opinion, it must be owned, acquires hereby great authority, (Haydock) as an inspired writer could not mistake; and Calmet himself, on the epistle to the Hebrews, doubts not but as the drift of the apostle requires, he attributed this psalm to David. (Berthier, T. vi.) --- It might be used in the removal of the ark (Muis) and contains an exhortation to the Jews to return to the service of God, under king Josias, (Theodoret) or after the captivity, (Calmet) or at the preaching of the gospel. (Eusebius) --- The Church adopts the version of the Roman psalter in her office books, as they were corrected by St. Pius V, and this psalm was considered as a hymn at the beginning of matins, though the Vulgate is retained in other parts. (Calmet) --- The variations are not material. (Haydock) --- But this shews that the Church does not condemn every deviation from the Vulgate. (Bellarmine, Diss.) --- Saviour. St. Jerome, "to the rock, our Jesus." (Haydock) --- He who created us, has also been our Saviour. (Worthington)

Come. Earlier than usual, (Menochius) before the day be far spent; præoccupemus, to shew our diligence in prayer, (Haydock) and to obtain God's favour, as Amam was first at the palace of Assuerus, Esther vi. 4. --- This sentence has probably determined the Church to place it at the beginning of matins. (Calmet) --- Let not others get before us in performing this duty. (Haydock) --- We cannot prevent God's grace by an good works, since without it we can do nothing (Worthington) as we ought. (Council of Trent) --- Thanksgiving. St. Jerome literally, "in confession." (Haydock) --- The same word, Greek: exomologesei, is used for sacramental confession; (Berthier) and this, or at least contrition, (Haydock) ought to go before our expressions of praise, Ecclesiasticus xv. 9. (Theodoret) (St. Jerome) --- The prophet exhorts us both to lament and to praise. (St. Augustine) (Berthier) --- Psalms and music. (Worthington)

And weep. Hebrew also, "bend the knee;" though this sense would seem less proper, after he had mentioned prostration. Tears of contrition and tenderness may accompany our canticles. (Berthier) --- Kneeling in prayer is a posture pleasing ot God, Philippians ii. (Worthington)

The Lord is not in the Hebrew or Septuagint. (Berthier) --- The people. Roman Psalter and Syriac, "his people, and the sheep of his pasture, taken from Psalm xcix. 3. (Calmet) --- God is the only shepherd, who creates his sheep. (Berthier) --- He feedeth us, and it is most just that we should adore him. (Worthington)

To-day. St. Paul beautifully illustrates this passage, Hebrews iv. (Haydock) --- He follows not the present Hebrew punctuation, which would join half this verse with the preceding. --- His. God speaks of the Messias according to the apostle, who intimates that to-day comprises all the life of man, Hebrew xxxvii. 13. (Berthier) --- Harden not. Man is the author of his own obduracy, (Theodoret) which God only permits. (St. Augustine) (Calmet) --- We have free will, and may resist God's grace, as we may also consent to it, and thus co-operate to our first justification. (Council of Trent, Session vi. 5.) (Worthington) --- the captives (Calmet) and first Christians were exhorted not to imitate the depravity of the ancient Jews. (Haydock) --- Though a man may have frequently resisted the Holy Ghost, he may still repent. (Worthington)

Provocation, (irritatione.) Roman Breviary exacerbatione. Hebrew meriba, "contradiction," (St. Jerome; Haydock) at Raphidim; (Exodus xvii. 7.) unless this be styled temptation, (Massa) and the former provocation was that at Cades, Numbers xx. 13. (Calmet) --- The Israelites murmured frequently. But that rebellion which too place at the return of the spies, and which causes God to swear that the guilty should never enter the land of promise, seems to be chiefly meant, Numbers xiv. (Berthier) --- They murmured on account of the desire of what and flesh-meat, though they were abundantly supplied with manna, which answered every purpose. Thus some require to communicate under both kinds, as if one did not contain as much as both. (Worthington) --- Proved me; to know by experience if I were so powerful as to work miracles; and I condescended to gratify them, (Calmet) or I have done it already. (Menochius)

1 O come, let us sing unto the Lord : let us make a joyful noise to the rock of our salvation. 2 Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. 3 For the Lord is a great God, and a great King above all gods. 4 In his hand are the deep places of the earth: the strength of the hills is his also. 5 The sea is his, and he made it: and his hands formed the dry land. 6 O come, let us worship and bow down: let us kneel before the Lord our maker. 7 For he is our God; and we are the people of his pasture, and the sheep of his hand.

The psalmist here, as often elsewhere, stirs up himself and others to praise God; for it is a duty which ought to be performed with the most lively affections, and which we have great need to be excited to, being very often backward to it and cold in it. Observe,

I. How God is to be praised. 1. With holy joy and delight in him. The praising song must be a joyful noise, v. 1 and again v. 2 . Spiritual joy is the heart and soul of thankful praise. It is the will of God (such is the condescension of his grace) that when we give glory to him as a being infinitely perfect and blessed we should, at the same time, rejoice in him as our Father and King, and a God in covenant with us. 2. With humble reverence, and a holy awe of him ( v. 6 ): " Let us worship, and bow down, and kneel before him, as becomes those who know what an infinite distance there is between us and God, how much we are in danger of his wrath and in need of his mercy." Though bodily exercise, alone, profits little, yet certainly it is our duty to glorify God with our bodies by the outward expressions of reverence, seriousness, and humility, in the duties of religious worship. 3. We must praise God with our voice; we must speak forth, sing forth, his praises out of the abundance of a heart filled with love, and joy, and thankfulness— Sing to the Lord; make a noise, a joyful noise to him, with psalms —as those who are ourselves much affected with his greatness and goodness, are forward to own ourselves so, are desirous to be more and more affected therewith, and would willingly be instrumental to kindle and inflame the same pious and devout affection in others also. 4. We must praise God in concert, in the solemn assemblies: " Come, let us sing; let us join in singing to the Lord; not others without me, nor I alone, but others with me. Let us come together before his presence, in the courts of his house, where his people are wont to attend him and to expect his manifestations of himself." Whenever we come into God's presence we must come with thanksgiving that we are admitted to such a favour; and, whenever we have thanks to give, we must come before God's presence, set ourselves before him, and present ourselves to him in the ordinances which he has appointed.

II. Why God is to be praised and what must be the matter of our praise. We do not want matter; it were well if we did not want a heart. We must praise God,

1. Because he is a great God, and sovereign Lord of all, v. 3 . He is great, and therefore greatly to be praised. He is infinite and immense, and has all perfection in himself. (1.) He has great power: He is a great King above all gods, above all deputed deities, all magistrates, to whom he said, You are gods (he manages them all, and serves his own purposes by them, and to him they are all accountable), above all counterfeit deities, all pretenders, all usurpers; he can do that which none of them can do; he can, and will, famish and vanquish them all. (2.) He has great possessions. This lower world is here particularly specified. We reckon those great men who have large territories, which they call their own against all the world, which yet are a very inconsiderable part of the universe: how great then is that God whose the whole earth is, and the fulness thereof, not only under whose feet it is, as he has an incontestable dominion over all the creatures and a propriety in them, but in whose hand it is, as he has the actual directing and disposing of all ( v. 4 ); even the deep places of the earth, which are out of our sight, subterraneous springs and mines, are in his hand; and the height of the hills which are out of our reach, whatever grows or feeds upon them, is his also. This may be taken figuratively: the meanest of the children of men, who are as the low places of the earth, are not beneath his cognizance; and the greatest, who are as the strength of the hills, are not above his control. Whatever strength is in any creature it is derived from God and employed for him ( v. 5 ): The sea is his, and all that is in it (the waves fulfil his word); it is his, for he made it, gathered its waters and fixed its shores; the dry land, though given to the children of men, is his too, for he still reserved the property to himself; it is his, for his hands formed it, when his word made the dry land appear. His being the Creator of all makes him, without dispute, the owner of all. This being a gospel psalm, we may very well suppose that it is the Lord Jesus whom we are here taught to praise. He is a great God; the mighty God is one of his titles, and God over all, blessed for evermore. As Mediator, he is a great King above all gods; by him kings reign; and angels, principalities, and powers, are subject to him; by him, as the eternal Word, all things were made ( John i. 3 ), and it was fit he should be the restorer and reconciler of all who was the Creator of all, Col. i. 16 , 20 . To him all power is given both in heaven and in earth, and into his hand all things are delivered. It is he that sets one foot on the sea and the other on the earth, as sovereign Lord of both ( Rev. x. 2 ), and therefore to him we must sing our songs of praise, and before him we must worship and bow down.

1. The terms used to express the highest kind of joy.

rock-- a firm basis, giving certainty of salvation ( Psa 62:7 ).

2. come ... presence-- literally, "approach," or, meet Him ( Psa 17:13 ).

6. come-- or, "enter," with solemn forms, as well as hearts.

7. This relation illustrates our entire dependence (compare Psa 23:3 ; 74:1 ). The last clause is united by Paul ( He 3:7 ) to the following (compare Psa 81:8 ),

8-11. warning against neglect; and this is sustained by citing the melancholy fate of their rebellious ancestors, whose provoking insolence is described by quoting the language of God's complaint ( Nu 14:11 ) of their conduct at Meribah and Massah, names given ( Ex 17:7 ) to commemorate their strife and contention with Him ( Psa 78:18 , 41 ).

CHAPTER 7

SYNOPSIS OF THE CHAPTER

In this chapter he answers five questions of the Corinthians about the laws of matrimony, and about the counsel of virginity and celibacy

i. The first question is whether matrimony and its use are lawful for a Christian, as being born again and sanctified. The answer is that they are lawful, and that, moreover, when either party demands his due, it ought to be given, and that therefore it is better to marry than to burn.

ii. The second is (

ver.32).

(e) Because a virgin is holy in body and in soul, but the married not in body, and often not in soul (

ver.34).

(f) Because he that is unmarried gives his virgin an opportunity to serve God without interruption, whereas the married have a thousand hindrances to piety and devotion (

ver.35).

vers. 32, 34, 35). To touch a woman or to know is with the Hebrews a modest form of speech, denoting the act of conjugal copulation.

S. Jerome (lib.i. contra Jovin.) adds that the Apostle says touch, "because the very touching of a woman is dangerous, and to be avoided by every man." These are his words: "The Apostle does not say it is good not to have a wife, but 'it is good not to touch a woman,' as though there were danger in the touch, not to be escaped from by any one who should so touch her: being one who steals away the precious souls of men, and makes the hearts of youths to fly out of their control. Shall any one nurse a fire in his bosom and not be burnt? or walk upon hot coals and not suffer harm? In the same way, therefore, that he who touches fire is burnt, so when man and woman touch they feel its effect and perceive the difference between the sexes. The fables of the heathen relate that Mithras and Ericthonius, either on stone or in the earth, were generated by the mere heat of lust. Hence too Joseph fled from the Egyptian woman, because she wished to touch him; and as though he and been bitten by a mad dog and feared lest the poison should eat its way, he cast off the cloak that she had touched," Let men and youths take note of these words.

Cardinal Vitriaco, a wise and learned man, relates of S. Mary d'Oignies that she had so weakened and dried up her body by fastings that for several years she felt not even the first motions of lust, and that when a certain holy man clasped her hand in pure spiritual affection, and thus caused the motions of the flesh to arise, she, being ignorant of this, heard a voice from heaven which said, "Do not touch me," She did not understand it, but told it to another who did, and thenceforward she abstained from all such contact.

S. Gregory (Dial. lib. iv. c. 11) relates how S. Ursinus, a presbyter, had lived in chastity separated from his wife, and when he was on his death-bed, drawing has last breath, his wife came near and put her ear to his mouth, to hear if he still breathed. He, still having a few minutes to live, on perceiving this, said with as much strength as he could summon, "Depart from me, womana spark still lingers in the embers; do not fan it into a flame." Well sung the poet:

"Regulus by a glance, the Siren of Achelous with a song,

The Thessalian sage with gentle rubbing slays:

So with eyes, with hands, with song does woman burn,

And wield the three-forked light of angry Jove,"

S. Jerome rightly infers from this (lib. i. contra Jovin.) that it is an evil for a man to touch a woman. He does not say it is sinful, as Jovinian and others falsely alleged against him, but evil. For this touching is an act of concupiscence, and of the depraved pleasure of the flesh; but it is nevertheless excused by the good of wedlock, but is wholly removed by the good of the single life.

It may be urged from Gen, ii. 18, where it is said that it is not good for a man to be alone, that it is therefore good to touch a woman. I answer that in Genesis, God is speaking of the good of the species, Paul of the individual; God in the time when the world was uninhabited, Paul when it is full; God of temporal good, Paul of the good of the eternal life of the Spirit. In this it is good for a man not to touch a woman.

Ver. 17. But as God hath distributed to every man, as the Lord hath called every one, so let him walk. I have said this much about the marriage of an unbeliever with a believer, and about separation and divorce, if the unbeliever seek for it, and about living together in peace; but I do not wish to be understood to mean that a divorce is to be sought for, or that peace is to be broken, merely through lust and a desire to change one's state, as, e.g., that a believer, because he is a believer and called to Christian liberty, may desire and find an excuse for changing his servile condition into one of freedom, his position as a Gentile into that if a Jew. I ordain, therefore, that each one of the faithful, whether he be a Jew or a Gentile, bond or free, maintain the state and condition which the Lord has given him, and which he had before he became a believer. Let each one walk in his own line; let him be content with that, and live as becometh a Christian; let him not grow restless to change his state because of his Christianity, and so cause the Gentiles to stumble.

This seems to be the answer to a fourth question put to Paul by the Corinthian

It is far easier to give our whole heart and application without any the least reserve to God, than to divide them without injustice.

25 Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. 26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. 27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. 28 But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. 29 But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; 30 And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; 31 And they that use this world, as not abusing it: for the fashion of this world passeth away. 32 But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: 33 But he that is married careth for the things that are of the world, how he may please his wife. 34 There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. 35 And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

The apostle here resumes his discourse, and gives directions to virgins how to act, concerning which we may take notice,

I. Of the manner wherein he introduces them: " Now concerning virgins I have no commandment of the Lord, v. 25 . I have no express and universal law delivered by the Lord himself concerning celibacy; but I give my judgment, as one who hath obtained mercy of the Lord to be faithful, " namely, in the apostleship. He acted faithfully, and therefore his direction was to be regarded as a rule of Christ: for he gave judgment as one who was a faithful apostle of Christ. Though Christ had before delivered no universal law about that matter, he now gives direction by an inspired apostle, one who had obtained mercy of the Lord to be faithful. Note, Faithfulness in the ministry is owing to the grace and mercy of Christ. It is what Paul was ready to acknowledge upon all occasions: I laboured more abundantly than they all; yet not I, but the grace of God which was with me, ch. xv. 10 . And it is a great mercy which those obtain from God who prove faithful in the ministry of his word, either ordinary or extraordinary.

II. The determination he gives, which, considering the present distress, was that a state of celibacy was preferable: It is good for a man so to be, that is, to be single. I suppose, says the apostle, or it is my opinion. It is worded with modesty, but delivered, notwithstanding, with apostolic authority. It is not the mere opinion of a private man, but the very determination of the Spirit of God in an apostle, though it be thus spoken. And it was thus delivered to give it the more weight. Those that were prejudiced against the apostle might have rejected this advice had it been given with a mere authoritative air. Note, Ministers do not lose their authority by prudent condescensions. They must become all things to all men, that they may do them the more good. This is good, says he, for the present distress. Christians, at the first planting of their religion, were grievously persecuted. Their enemies were very bitter against them, and treated them very cruelly. They were continually liable to be tossed and hurried by persecution. This being the then state of things, he did not think it so advisable for Christians that were single to change conditions. The married state would bring more care and cumber along with it ( v. 33, 34 ), and would therefore make persecution more terrible, and render them less able to bear it. Note, Christians, in regulating their conduct, should not barely consider what is lawful in itself, but what may be expedient for them.

III. Notwithstanding he thus determines, he is very careful to satisfy them that he does not condemn marriage in the gross, nor declare it unlawful. And therefore, though he says, "If thou art loosed from a wife (in a single state, whether bachelor or widower, virgin or widow) do not seek a wife, do not hastily change conditions;" yet he adds, " If thou art bound to a wife, do not seek to be loosed. It is thy duty to continue in the married relation, and do the duties of it." And though such, if they were called to suffer persecution, would find peculiar difficulties in it; yet, to avoid these difficulties, they must not cast off nor break through the bonds of duty. Duty must be done, and God trusted with events. But to neglect duty is the way to put ourselves out of the divine protection. He adds therefore, I thou marry thou hast not sinned; or if a virgin marry she hath not sinned: but such shall have trouble in the flesh. Marrying is not in itself a sin, but marrying at that time was likely to bring inconvenience upon them, and add to the calamities of the times; and therefore he thought it advisable and expedient that such as could contain should refrain from it; but adds that he would not lay celibacy on them as a yoke, nor, by seeming to urge it too far, draw them into any snare; and therefore says, But I spare you. Note, How opposite in this are the papist casuists to the apostle Paul! They forbid many to marry, and entangle them with vows of celibacy, whether they can bear the yoke or no.

IV. He takes this occasion to give general rules to all Christians to carry themselves with a holy indifferency towards the world, and every thing in it. 1. As to relations: Those that had wives must be as though they had none; that is, they must not set their hearts too much on the comforts of the relation; they must be as though they had none. They know not how soon they shall have none. This advice must be carried into every other relation. Those that have children should be as though they had none. Those that are their comfort now may prove their greatest cross. And soon may the flower of all comforts be cut down. 2. As to afflictions: Those that weep must be as though they wept not; that is, we must not be dejected too much with any of our afflictions, nor indulge ourselves in the sorrow of the world, but keep up a holy joy in God in the midst of all our troubles, so that even in sorrow the heart may be joyful, and the end of our grief may be gladness. Weeping may endure for a night, but joy will come in the morning. If we can but get to heaven at last, all tears shall be wiped from our eyes; and the prospect of it now should make us moderate our sorrows and refrain our tears. 3. As to worldly enjoyments: Those that rejoice should be as though they rejoiced not; that is, they should not take too great a complacency in any of their comforts. They must be moderate in their mirth, and sit loose to the enjoyments they most value. Here is not their rest, nor are these things their portion; and therefore their hearts should not be set on them, nor should they place their solace or satisfaction in them. 4. As to worldly traffic and employment: Those that buy must be as though they possessed not. Those that prosper in trade, increase in wealth, and purchase estates, should hold these possessions as though they held them not. It is but setting their hearts on that which is not ( Prov. xxiii. 5 ) to do otherwise. Buying and possessing should not too much engage our minds. They hinder many people altogether from minding the better part. Purchasing land and trying oxen kept the guests invited from the wedding-supper, Luke xiv. 18, 19 . And, when they do not altogether hinder men from minding their chief business, they do very much divert them from a close pursuit. Those are most likely to run so as to obtain the prize who ease their minds of all foreign cares and cumbrances. 5. As to all worldly concerns: Those that use this world as not abusing it, v. 31 . The world may be used, but must not be abused. It is abused when it is not used to those purposes for which it is given, to honour God and do good to men—when, instead of being oil to the wheels of our obedience, it is made fuel to lust—when, instead of being a servant, it is made our master, our idol, and has that room in our affections which should be reserved for God. And there is great danger of abusing it in all these respects, if our hearts are too much set upon it. We must keep the world as much as may be out of our hearts, that we may not abuse it when we have it in our hands.

V. He enforces these advices with two reasons:—1. The time is short, v. 29 . We have but little time to continue in this world; but a short season for possessing and enjoying worldly things; kairos synestalmenos. It is contracted, reduced to a narrow compass. It will soon be gone. It is just ready to be wrapped up in eternity. Therefore do not set your hearts on worldly enjoyments. Do not be overwhelmed with worldly cares and troubles. Possess what you must shortly leave without suffering yourselves to be possessed by it. Why should your hearts be much set on what you must quickly resign? 2. The fashion of this world passeth away ( v. 31 ), schema — the habit, figure, appearance, of the world, passeth away. It is daily changing countenance. It is in a continual flux. It is not so much a world as the appearance of one. All is show, nothing solid in it; and it is transient show too, and will quickly be gone. How proper and powerful an argument is this to enforce the former advice! How irrational is it to be affected with the images, the fading and transient images, of a dream! Surely man walketh in a vain show ( Ps. xxxix. 6 ), in an image, amidst the faint and vanishing appearances of things. And should he be deeply affected, or grievously afflicted, with such a scene?

32. without carefulness-- I would have you to be not merely "without trouble," but "without distracting cares" (so the Greek).

careth-- if he uses aright the advantages of his condition.

34. difference also-- Not merely the unmarried and the married man differ in their respective duties, but also the wife and the virgin. Indeed a woman undergoes a greater change of condition than a man in contracting marriage.

35. for your own profit-- not to display my apostolic authority.

not ... cast a snare upon you-- image from throwing a noose over an animal in hunting. Not that by hard injunctions I may entangle you with the fear of committing sin where there is no sin.

comely-- befitting under present circumstances.

attend upon-- literally, "assiduously wait on"; sitting down to the duty. Compare Lu 10:39 , Mary; Lu 2:37 , "Anna ... a widow, who departed not from the temple, but served God with fastings and prayers night and day" ( 1Ti 5:5 ).

distraction-- the same Greek as "cumbered" ( Lu 10:40 , Martha).

Ver. 19. James the son of Zebedee and John. Again beautifully says the Scholiast, "By this chariot of the four fishermen we are carried up to heaven, as Elias was. On these four corner-stones the Church was first built. By four virtues we are changed into the image of God, being obedient by prudence, acting manfully by justice, trampling on the serpent by temperance, and gaining the grace of God by fortitude." Theophylact says, "Peter, that is, action, is first called, afterwards John, that is, contemplation."

Ver. 23. And there was in their synagogue a man with an unclean spirit, i.e., a man having an unclean spirit, that is to say, possessed by a devil. The Greek has, in an unclean spirit, and it is a Hebraism. For the Hebrew uses ב, beth, i.e., in, when one noun governs another in the genitive.

And he cried out, i.e., the spirit, by the mouth of the man possessed, "as though he were suffering torment," says the Scholiast in S. Chrysostom, "as though in pain, as though not able to bear his strokes." "For," as Bede says, "the presence of the Saviour is the torment of the devils." Christ desired that by this public testimony of the demon concerning Him, in the synagogue of Capernaum (for it is plain from

ver. 21 that these things occurred there), the Jews who were gathered there might acknowledge Him to be Messias. There is nothing about this demoniac in Matthew, but there is in Luk_4:33.

Saying. The Gr. subjoins έα, which the translator of Luk_4:34 renders by let alone, as if the imperative of the verb έαω, i.e., suffer, permit; as Euthymius says, dismiss us. Others take έα as an adverb of grieving, wondering, beseeching. As it were, "Ah! alas! Lord, in what have I injured Thee?"

Ver. 24. What have we to do with Thee, Jesus of Nazareth? Art Thou come to destroy us? I know who Thou art, the Holy One of God. "What is there between us and Thee, 0 Jesus? We have not attacked Thee, 0 Christ, who art holy; but sinners, who are, as it were, our own. We have no contention with Thee; do not Thou, then, contend with and destroy us."

Come to destroy us. Some MSS. add, before the time. But the words are not found in the Greek, Latin, Syriac, and Arabic received texts. They seem to have been transferred hither from S. Mat_9:25. With respect to the meaning, in the first place, Bede says that the demons, beholding the Lord upon earth, supposed that they were to be immediately judged. It was as though they said, "Do not Thou, 0 Jesus, by Thine advent bring on so quickly the day of judgment, and banish us to the bottomless pit without any hope of coming forth." Second, the Scholiast in S. Chrysostom says, "Thou givest us no place among men when Thou teachest divine things." But this is mystical. Third, and correctly, "Hast Thou come to destroy us, to cast us out from men, and send us to hell?" Whence Theophylact says, "He calls going out of men his destruction." For the highest pleasure of the devils is to possess and vex men.

I know, &c. Arab. 0 Holy One; the Gr. ό άγιος, emphatically, the Holy One. "Thou who art so holy that Thou communicatest Thy holiness to others, since Thou art, as it were, the Fountain and the Sun of holiness, who sanctifiest all the saints, the Messiah and the Son of God, for whom all are eagerly waiting so many thousand years!" There is an allusion to Dan_9:24,"until the Holy of Holies, i.e., Messiah, be anointed."

I know, i.e., I suspect, I think. For, as the Scholiast in Chrysostom says, the devil had no firm and certain knowledge of the coming of God. Because, as S. Austin says (lib. 9, de Civ. c. 21), He only made known to them as much as He wished; and He only wished as much as was expedient.

Ver. 25. And Jesus threatened him; Gr. ε̉πετίμησεν, i.e., rebuked, chided him with threats. That He would punish him unless he were silent.

Saying, Speak no more: Arab. shut thy mouth. Wherefore? I answer, First, Because it was not fitting that Christ should be commanded by the devil.

Second, That He might not appear to be a friend of the devil, and to hold intercourse with him. For afterwards it was objected to Christ that He cast out devils by the aid of Beelzebub. By acting as He did, Christ has taught us to shun all dealings with the devil; for he is the sworn enemy of God, and is wholly bent upon injuring and destroying us, even when he promises or brings us any corporal aid. Wherefore, as the Scholiast in Chrysostom saith, "Be silent; let thy silence be My praise. Let not thy voice, but thy torments praise Me. I am not pleased that thou shouldst praise Me, but that thou shouldst go forth."

Third, To show that we should resist flattery, that it may not stir up any desire of vainglory in our breast.

Fourth, Euthymius says, "He has taught us never to believe the demons, even when they say what is true. For since they love falsehood, and are most hostile to us, they never speak the truth except to deceive. They make use of the truth as it were a kind of bait." For, liars that they are, they conceal their lies by a colouring of truth. They say certain things that are true at the first, and afterwards interweave with them what is false, that those who have believed the first may believe also the last. For this cause Paul drove out the spirit of Python, who praised him, Act_16:18.

Fifth, Because the demon in an unseasonable manner, and too speedily, disclosed that Christ was Messiah. For this might have injured Him, and turned the people away from Him. For so mighty a secret should be disclosed gradually, and the people be persuaded of its truth by many miracles; for otherwise they would not at first receive it and believe it. This was why (Mar_8:30) Christ forbids the Apostles also to say that He was Christ. So Maldonatus and others.

Symbolically: Bede, "The devil, because he had deceived Eve with his tongue, is punished by the tongue, that he might not speak."

Ver. 26. And the unclean spirit tearing him, &c. Tearing (Vulg. discerpens), not by lacerating or mutilating the man who was possessed by him, for Luke says (Luk_4:35) that he did no harm to him, but by contorting and twisting his limbs this way and that, as if he wished to tear him piecemeal. For the Greek σπαράττω, signifies to pull or tear in pieces. The devil did this through rage and madness, that being compelled by Christ to go out of the man, he might injure him as much as he could. But the nearer and the more powerful the grace of Christ is, the more impotently does the devil rage. For, observe, the devil only raised a dreadful tempest, but one that was vain and ineffectual. For he cannot hurt when Christ forbids. Christ permitted it for three reasons. 1. That it might be plain that this man was really possessed by the devil. 2. That the malice and wrath of the demon might be made apparent. 3. That it might be clear that the demon went forth, not of his own will, but because he was compelled to do so by Christ.

Tropologically: S. Gregory teaches (Hom. 12, in Ezek.) that the devil wonderfully tempts and vexes sinners when they are converted. "As soon," he says, "as the mind begins to love heavenly things, as soon as it collects itself for the vision of inward peace with its whole intention, that ancient adversary, who fell from heaven, is envious, and begins to lie in wait more insidiously, and brings to bear sharper temptations than he was wont, so as, for the most part, to try the soul which resists in a way that he had never tried her when he possessed her. Wherefore it is written, My son, if thou come to serve the Lord, stand fast in justice and fear, and prepare thy soul for temptation."

And crying out. With dreadful howlings, shrieking, and roaring, to show how unwillingly he went out, and what great power was applied to him by Christ. For he uttered no articulate speech. For Christ had forbidden him to speak when He said shut thy mouth. Thus Euthymius says, "Being scourged by the Lord's commands, he cried out with a loud voice, and yet he spake not when he cried, because he uttered cries which signified nothing." Titus adds, "When the man was restored to himself, then he uttered the speech of a man."

Ver. 27. What new doctrine is this, &c. "What is this heavenly and divine doctrine, which indeed God confirms from heaven by so many and such mighty miracles? For Christ, the Teacher of this doctrine, not by prayers, but of His mere power, and by His command only, orders the devils to go out, and they obey Him. Wherefore this must be the Messias, the Son of God, and the true God; for He alone commands the devils by His power."

ver. 21) was gathered together at the door. Of the house of Peter and Andrew, where Jesus was being entertained, as is plain from

And they went into Capernaum; and straightway on the sabbath day He entered into the synagogue, and taught.22. And they were astonished as His doctrine: for He taught them as one that had authority, and not as the Scribes.

Mark, arranging the sayings of the Gospel as they were in his own mind, not in themselves, quits the order of the history, and follows the order of the mysteries. Wherefore he relates the first miracle on the sabbath day, saying, "And they go into Capernaum."

Quitting Nazareth. Now on the sabbath day, when the Scribes were gathered together, He entered into a synagogue, and taught. Wherefore there follows, "And straightway on the sabbath day, having entered into the synagogue, He taught them."

For this end the Law commanded them to give themselves up to rest on the sabbath day, that they might meet together to attend to sacred reading. Again, Christ taught them by rebuke, not by flattery as did the Pharisees; wherefore it says, "And they were astonished at His doctrine; for He taught them as one having power, and not as the Scribes."

He taught them also in power, transforming men to good, and He threatened punishment to those who did not believe on Him.

The Scribes themselves taught the people what was written in Moses and the Prophets; but Jesus as the God and Lord of Moses, himself, by the freedom of His own will, either added those things which appeared wanting in the Law, or altered things as He preached to the people; as we read in Matthew, "It was said to them of old time, but I say unto you." [ Mat 5:27 ]

And there was in their synagogue a man with an unclean spirit; and he cried out,24. Saying, "Let us alone; what have we to do with Thee, Thou Jesus of Nazareth? art Thou come to destroy us? I know Thee who Thou art, the Holy One of God."25. And Jesus rebuked him, saying, "Hold thy peace, and come out of him."26. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him.27. And they were all amazed, insomuch that they questioned among themselves, saying, "What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him."28. And immediately His fame spread abroad throughout all the region round about Galilee.

Since by the envy of the devil death first entered into the world, it was right that the medicine of healing should first work against the author of death; and therefore it is said, "And there was in their synagogue a man, etc."

, Vict. Ant. e Cat. in Marc.: The word, Spirit, is applied to an Angel, the air, the soul, and even the Holy Ghost. Lest therefore by the sameness of the name we should fall into error, he adds, "unclean." And he is called unclean on account of his impiousness and far removal from God, and because he employs himself in all unclean and wicked works.

Moreover, how great is the power which the lowliness of God, appearing in the form of a servant, has over the pride of devils, the devils themselves know so well, that they express it to the same Lord clothed in the weakness of flesh. For there follows, "And he cried out, saying, What have we to do we Thee, Jesus of Nazareth, etc."

For it is evident in these words that there was in them knowledge, but there was not charity; and the reason was, that they feared their punishment from Him, and loved not the righteousness in Him.

For the devils, seeing the Lord on the earth, thought that they were immediately to be judged.

, Vict. Ant. e Cat. in Marc.: Or else the devil so speaks, as if he said, ’by taking away uncleanness, and giving to the souls of men divine knowledge, Thou allowest us no place in men.’

For to come out of man the devil considers as his own perdition; for devils are ruthless, thinking that they suffer some evil, so long as they are not troubling men. There follows, "I know that Thou art the Holy One of God."

, Vict. Ant. e Cat. in Marc.: As if he said, Methinks that Thou art come; for he had not a firm and certain knowledge of the coming of God. But he calls Him "holy" not as one of many, for every prophet was also holy, but he proclaims that the was the One holy; by the article in Greek he shews Him to be the One, but by his fear he shews Him to be Lord of all.

For He was known to them in that degree in which He wished to be known; and He wished as much as was fitting. He was not known to them as to the holy Angels, who enjoy Him by partaking of His eternity according as He is the Word of God; but as He was to be made known in terror, to those beings from whose tyrannical power He was about to free the predestinate.He was known therefore to the devils, not in that He is eternal Life, [see 1Jo 5:5 , Joh 17:3 ] but by some temporal effects of His Power, which might be more clear to the angelic senses of even bad spirits than to the weakness of men.

, Vict. Ant. e Cat. in Marc.: Further, the Truth did not wish to have the witness of unclean spirits.

Wherefore there follows, "And Jesus threatened him, saying, etc." Whence a healthful precept is given to us; let us not believe devils, howsoever they may proclaim the truth. It goes on, "And the unclean spirit tearing him, etc."

For because the man spoke as one in his senses and uttered his words with discretion, lest it should be thought that he put together his words not from the devil but out of his own heart, He permitted the man to be torn by the devil, that He might shew that it was the devil who spoke. Theophylact: That they might know, when they saw it, from how great an evil the man was freed, and on account of the miracle might believe.

But it may appear to be a discrepancy, that he should have gone out of him, tearing him, or, as some copies have it, vexing him, when, according to Luke, he did not hurt him. But Luke himself says, "When He had cast him into the midst, he came out of him, without hurting him." [ Luk 4:35 ] Wherefore it is inferred that Mark meant by vexing or tearing him, what Luke expresses in the words, "When He had cast him into the midst;" so that what he goes on to say, "And did not hurt him," may be understood to mean that the tossing of his limbs and vexing did not weaken him, as devils are wont to come out even with the cutting off and tearing away of limbs. But seeing the power of the miracle, they wonder at the newness of our Lord’s doctrine, and are roused to search into what they had heard by what they had seen. Wherefore there follows, "And they all wondered, etc."

For miracles were done that they might more firmly believe the Gospel of the kingdom of God, which was being preached, since those who were promising heavenly joys to men on earth, were shewing forth heavenly things and divine works even on earth. For before (as the Evangelist says) "He was teaching them as one who had power," and now, as the crowd witnesses, "with power He commands the evil spirits, and they obey Him." It goes on, "And immediately His fame spread abroad, etc."

For those things which men wonder at they soon divulge, for "out of the abundance of the heart the mouth speaketh." [ Mat 12:34 ]

Moreover, Capernaum is mystically interpreted the town of consolation, and the sabbath as rest. The man with an evil spirit is healed by rest and consolation, that the place and time may agree with his healing. This man with an unclean spirit is the human race, in which uncleanness reigned from Adam to Moses; [ Rom 5:14 ] for "they sinned without law," and "perished without law." [ Rom 2:12 ] and he, knowing the Holy One of God, is ordered to hold his peace, for they "knowing God did not glorify him as God," [ Rom 1:21 ] but "rather served the creature than the Creator." [ Rom 1:25 ]

The spirit tearing the man came out of him. When salvation is near, temptation is at hand also. Pharaoh, when about to let (ed. note: Al. ’dismissus ab Israel’) Israel go, pursues Israel; the devil, when despised, rises up to create scandals.

The Greek text has here the same as in Luke iv. 34, Let us alone. (Bible de Vence) --- I know who thou art. It is a common opinion, that the devil did not know for certain that Jesus was the true Son of God. Yet St. Mark's words, both in this and ver. 34, seem to signify he did know it. (Witham)

Christ would not suffer the devils to be produced as witnesses of his divinity; the author of truth could not bear the father of lies to bear testimony of him. Hence Jesus threatened him, in order to teach us never to believe or put our trust in demons, whatever they may foretell. (St. John Chrysostom)

Tearing him: not that the devil tore the poor man's limbs or body; for St. Luke (iv. 35.) expressly tells us, that the devil hurt him not. It means no more, than that he shook him with violent agitations. (Witham)

It is observed by St. Justin, (Apol. i. 54.) that the discourses of Jesus were short and concise. St. John Chrysostom (in hom. xlviii. in Matt.) says, that Christ here accommodated his preaching to his hearers, and to his subject. The ancients differ as to the length of time employed by Christ in the ministry of the word. It is most probable that he spent about three years in announcing to the world his heavenly doctrines. In the first year of his preaching, he seems not to have met with any great opposition; and on this account it may have been called, by the prophet Isaias, the acceptable year. (Sandinus) --- What is this new doctrine? In the Greek, This new manner of instructing. See below, xiv. 2, and xii. 38.

14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. 16 Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers. 17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. 18 And straightway they forsook their nets, and followed him. 19 And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. 20 And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him. 21 And they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. 22 And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.

Here is, I. A general account of Christ's preaching in Galilee. John gives an account of his preaching in Judea, before this ( ch. ii. and iii. ), which the other evangelists had omitted, who chiefly relate what occurred in Galilee, because that was least known at Jerusalem. Observe,

1. When Jesus began to preach in Galilee; After that John was put in prison. When he had finished his testimony, then Jesus began his. Note, The silencing of Christ's ministers shall not be the suppressing of Christ's gospel; if some be laid aside, others shall be raised up, perhaps mightier than they, to carry on the same work.

2. What he preached; The gospel of the kingdom of God. Christ came to set up the kingdom of God among men, that they might be brought into subjection to it, and might obtain salvation in it; and he set it up by the preaching of his gospel, and a power going along with it.

Observe, (1.) The great truths Christ preached; The time is fulfilled, and the kingdom of God is at hand. This refers to the Old Testament, in which the kingdom of the Messiah was promised, and the time fixed for the introducing of it. They were not so well versed in those prophecies, nor did they so well observe the signs of the times, as to understand it themselves, and therefore Christ gives them notice of it; "The time prefixed is now at hand; glorious discoveries of divine light, life, and love, are now to be made; a new dispensation far more spiritual and heavenly than that which you have hitherto been under, is now to commence." Note, God keeps time; when the time is fulfilled, the kingdom of God is at hand, for the vision is for an appointed time, which will be punctually observed, though it tarry past our time.

(2.) The great duties inferred from thence. Christ gave them to understand the times, that they might know what Israel ought to do; they fondly expected the Messiah to appear in external pomp and power, not only to free the Jewish nation from the Roman yoke, but to make it have dominion over all its neighbours, and therefore thought, when that kingdom of God was at hand, they must prepare for war, and for victory and preferment, and great things in the world; but Christ tells them, in the prospect of that kingdom approaching, they must repent, and believe the gospel. They had broken the moral law, and could not be saved by a covenant of innocency, for both Jew and Gentile are concluded under guilt. They must therefore take the benefit of a covenant of grace, must submit to a remedial law, and this is it— repentance towards God, and faith towards our Lord Jesus Christ. They had not made use of the prescribed preservatives, and therefore must have recourse to the prescribed restoratives. By repentance we must lament and forsake our sins, and by faith we must receive the forgiveness of them. By repentance we must give glory to our Creator whom we have offended; by faith we must give glory to our Redeemer who came to save us from our sins. Both these must go together; we must not think either that reforming our lives will save us without trusting in the righteousness and grace of Christ, or that trusting in Christ will save us without the reformation of our hearts and lives. Christ hath joined these two together, and let no man think to put them asunder. They will mutually assist and befriend each other. Repentance will quicken faith, and faith will make repentance evangelical; and the sincerity of both together must be evidenced by a diligent conscientious obedience to all God's commandments. Thus the preaching of the gospel began, and thus it continues; still the call is, Repent, and believe, and live a life of repentance and a life of faith.

II. Christ appearing as a teacher, here is next his calling of disciples, v. 16-20 . Observe, 1. Christ will have followers. If he set up a school, he will have scholars; if he set up his standard, he will have soldiers; if he preach, he will have hearers. He has taken an effectual course to secure this; for all that the Father has given him, shall, without fail, come to him. 2. The instruments Christ chose to employ in setting up his kingdom, were the weak and foolish things of the world; not called from the great sanhedrim, or the schools of the rabbin, but picked up from among the tarpaulins by the sea-side, that the excellency of the power might appear to be wholly of God, and not at all of them. 3. Though Christ needs not the help of man, yet he is pleased to make use of it in setting up his kingdom, that he might deal with us not in a formidable but in a familiar way, and that in his kingdom the nobles and governors may be of ourselves, Jer. xxxi. 21 . 4. Christ puts honour upon those who, though mean in the world, are diligent in their business, and loving to one another; so those were, whom Christ called. He found them employed, and employed together. Industry and unity are good and pleasant, and there the Lord Jesus commands the blessing, even this blessing, Follow me. 5. The business of ministers is to fish for souls, and win them to Christ. The children of men, in their natural condition, are lost, wander endlessly in the great ocean of this world, and are carried down the stream of its course and way; they are unprofitable. Like leviathan in the waters, they play therein; and often, like the fishes of the sea, they devour one another. Ministers, in preaching the gospel, cast the net into the waters, Matt. xiii. 47 . Some are enclosed and brought to shore, but far the greater number escape. Fishermen take great pains, and expose themselves to great perils, so do ministers; and they have need of wisdom. If many a draught brings home nothing, yet they must go on. 6. Those whom Christ called, must leave all, to follow him; and by his grace he inclines them to do so. Not that we must needs go out of the world immediately, but we must sit loose to the world, and forsake every thing that is inconsistent with our duty to Christ, and that cannot be kept without prejudice to our souls. Mark takes notice of James and John, that they left not only their father (which we had in Matthew), but the hired servants, whom perhaps they loved as their own brethren, being their fellow-labourers and pleasant comrades; not only relations, but companions, must be left for Christ, and old acquaintance. Perhaps it is an intimation of their care for their father; they did not leave him without assistance, they left the hired servants with him. Grotius thinks it is mentioned as an evidence that their calling was gainful to them, for it was worth while to keep servants in pay, to help them in it, and their hands would be much missed, and yet they left it.

23 And there was in their synagogue a man with an unclean spirit; and he cried out, 24 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. 25 And Jesus rebuked him, saying, Hold thy peace, and come out of him. 26 And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. 27 And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him. 28 And immediately his fame spread abroad throughout all the region round about Galilee.

As soon as Christ began to preach, he began to work miracles for the confirmation of his doctrine; and they were such as intimated the design and tendency of his doctrine, which were to conquer Satan, and cure sick souls.

In these verses, we have,

I. Christ's casting the devil out of a man that was possessed, in the synagogue at Capernaum. This passage was not related in Matthew, but is afterward in Luke iv. 33 . There was in the synagogue a man with an unclean spirit, en pneumati akatharto — in an unclean spirit; for the spirit had the man in his possession, and led him captive at his will. So the whole world is said to lie en to ponero — in the wicked one. And some have thought it more proper to say, The body is in the soul, because it is governed by it, than the soul in the body. He was in the unclean spirit, as a man is said to be in a fever, or in a frenzy, quite overcome by it. Observe, The devil is here called an unclean spirit, because he has lost all the purity of his nature, because he acts in direct opposition to the Holy Spirit of God, and because with his suggestions he pollutes the spirits of men. This man was in the synagogue; he did not come either to be taught or to be healed, but, as some think, to confront Christ and oppose him, and hinder people from believing on him. Now here we have,

1. The rage which the unclean spirit expressed at Christ; He cried out, as one in an agony, at the presence of Christ, and afraid of being dislodged; thus the devils believe and tremble, have a horror of Christ, but no hope in him, nor reverence for him. We are told what he said, v. 24 , where he doth not go about to capitulate with him, or make terms (so far was he from being in league or compact with him), but speaks as one that knew his doom. (1.) He calls him Jesus of Nazareth; for aught that appears, he was the first that called him so, and he did it with design to possess the minds of the people with low thoughts of him, because no good thing was expected out of Nazareth; and with prejudices against him as a Deceiver, because every body knew the Messiah must be of Bethlehem. (2.) Yet a confession is extorted from him—that he is the holy One of God, as was from the damsel that had the spirit of divination concerning the apostles—that they were the servants of the most high God, Acts xvi. 16, 17 . Those who have only a notion of Christ—that he is the holy One of God, and have no faith in him, or love to him, go no further than the devil doth. (3.) He in effect acknowledgeth that Christ was too hard for him, and that he could not stand before the power of Christ; " Let us alone; for if thou take us to task, we are undone, thou canst destroy us. " This is the misery of those wicked spirits, that they persist in their rebellion, and yet know it will end in their destruction. (4.) He desires to have nothing to do with Jesus Christ; for he despairs of being saved by him, and dreads being destroyed by him. " What have we to do with thee? If thou wilt let us alone, we will let thee alone." See whose language they speak, that say to the Almighty, Depart from us. This, being an unclean spirit, therefore hated and dreaded Christ, because he knew him to be a holy One; for the carnal mind is enmity against God, especially against his holiness.

2. The victory which Jesus Christ obtained over the unclean spirit; for this purpose was the Son of God manifested, that he might destroy the works of the devil, and so he makes it to appear; nor will he be turned back from prosecuting this war, either by his flatteries or by his menaces. It is in vain for Satan to beg and pray, Let us alone; his power must be broken, and the poor man must be relieved; and therefore, (1.) Jesus commands. As he taught, so he healed, with authority. Jesus rebuked him; he chid him and threatened him, imposed silence upon him; Hold thy peace; phimotheti — be muzzled. Christ has a muzzle for that unclean spirit when he fawns as well as when he barks; such acknowledgments of him as this was, Christ disdains, so far is he from accepting them. Some confess Christ to be the holy One of God, that under the cloak of that profession they may carry on malicious mischievous designs; but their confession is doubly an abomination to the Lord Jesus, as it sues in his name for a license to sin, and shall therefore be put to silence and shame. But this is not all, he must not only hold his peace, but he must come out of the man; this was it he dreaded—his being restrained from doing further mischief. But, (2.) The unclean spirit yields, for there is no remedy ( v. 26 ); He tore him, put him into a strong convulsion; that one could have thought he had been pulled in pieces; when he would not touch Christ, in fury at him he grievously disturbed this poor creature. Thus, when Christ by his grace delivers poor souls out of the hands of Satan, it is not without a grievous toss and tumult in the soul; for that spiteful enemy will disquiet those whom he cannot destroy. He cried with a loud voice, to frighten the spectators, and make himself seem terrible, as if he would have it thought that though he was conquered, he was but just conquered, and that he hopes to rally again, and recover his ground.

II. The impression which this miracle made upon the minds of the people, v. 27, 28 .

1. It astonished them that saw it; They were all amazed. It was evident, beyond contradiction, that the man was possessed—witness the tearing of him, and the loud voice with which the spirit cried; it was evident that he was forced out by the authority of Christ; this was surprising to them, and put them upon considering with themselves, and enquiring of one another, " What is this new doctrine? For it must certainly be of God, which is thus confirmed. He hath certainly an authority to command us, who hath ability to command even the unclean spirits, and they cannot resist him, but are forced to obey him. " The Jewish exorcists pretended by charm or invocation to drive away evil spirits; but this was quite another thing, with authority he commands them. Surely it is our interest to make him our Friend, who has the control of infernal spirits.

21. And they went into Capernaum-- (See on Mt 4:13 ).

and straightway on the sabbath day he entered into the synagogue, and taught-- This should have been rendered, "straightway on the sabbaths He entered into the synagogue and taught," or "continued to teach." The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so He continued it regularly thereafter.

22. And they were astonished at his doctrine-- or "teaching"--referring quite as much to the manner as the matter of it.

for he taught them as one that had authority, and not as the scribes-- See on Mt 7:28 , 29 .

23. And there was in their synagogue a man with an unclean spirit-- literally, "in an unclean spirit"--that is, so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of "impurity" is ascribed to evil spirits--some twenty times in the Gospels--is not to be overlooked.

and he cried out-- as follows:

24. Saying, Let us alone-- or rather, perhaps, "ah!" expressive of mingled astonishment and terror.

what have we to do with thee-- an expression of frequent occurrence in the Old Testament ( 1Ki 17:18 ; 2Ki 3:13 ; 2Ch 35:21 , &c.). It denotes entire separation of interests:--that is, "Thou and we have nothing in common; we want not Thee; what wouldst Thou with us?" For the analogous application of it by our Lord to His mother, see on Joh 2:4 .

thou Jesus of Nazareth-- "Jesus, Nazarene!" an epithet originally given to express contempt, but soon adopted as the current designation by those who held our Lord in honor ( Lu 18:37 ; Mr 16:6 ; Ac 2:22 ).

art thou come to destroy us?-- In the case of the Gadarene demoniac the question was, "Art Thou come hither to torment us before the time?" ( Mt 8:29 ). Themselves tormentors and destroyers of their victims, they discern in Jesus their own destined tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the woman's Seed that was to bruise the head and destroy the works of the devil, they regard His approach to them on this occasion as a signal to let go their grasp of this miserable victim.

I know thee who thou art, the Holy One of God-- This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them, He might appear to the people to be in league with evil spirits--a calumny which His enemies were ready enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him from beneath, and thus was able to rebut the imputations of His enemies against Him ( Mt 12:24-30 ). The expression, "Holy One of God," seems evidently taken from that Messianic Psalm ( Psa 16:10 ), in which He is styled "Thine Holy One."

25. And Jesus rebuked him, saying, Hold thy peace, and come out of him-- A glorious word of command. Bengel remarks that it was only the testimony borne to Himself which our Lord meant to silence. That he should afterwards cry out for fear or rage ( Mr 1:26 ) He would right willingly permit.

26. And when the unclean spirit had torn him-- Luke ( Lu 4:35 ) says, "When he had thrown him in the midst." Malignant cruelty--just showing what he would have done, if permitted to go farther: it was a last fling!

and cried with a loud voice-- the voice of enforced submission and despair.

he came out of him-- Luke ( Lu 4:35 ) adds, "and hurt him not." Thus impotent were the malignity and rage of the impure spirit when under the restraint of "the Stronger than the strong one armed" ( Lu 11:21 , 22 ).

27. What thing is this? what new doctrine-- teaching

is this?-- The audience, rightly apprehending that the miracle was wrought to illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teaching this could be, which was so marvellously attested.

28. And immediately his fame spread abroad throughout all the region round about Galilee-- rather, "the whole region of Galilee"; though some, as Meyer and Ellicott, explain it of the country surrounding Galilee.