14th Sunday of Ordinary Time

Spirit of prophecy; (St. Jerome; Tirinus) or, I revived, and took courage.

Israel. His commission was chiefly to them. (Calmet)

Forbear to sin. (Haydock) --- He thus insinuates free-will. (St. Jerome) --- If they refuse to hear my prophet, they will at least perceive that hey are inexcusable. (Calmet)

1 And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. 2 And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. 3 And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. 4 For they are impudent children and stiff-hearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God . 5 And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them.

The title here given to Ezekiel, as often afterwards, is very observable. God, when he speaks to him, calls him, Son of man ( v. 1 , 3 ), Son of Adam, Son of the earth. Daniel is once called so ( Dan. viii. 17 ) and but once; the compellation is used to no other of the prophets but to Ezekiel all along. We may take it, 1. As a humble diminishing title. Lest Ezekiel should be lifted up with the abundance of the revelations, he is put in mind of this, that still he is a son of man, a mean, weak, mortal creature. Among other things made known to him, it was necessary he should be made to know this, that he was a son of man, and therefore that it was wonderful condescension in God that he was pleased thus to manifest himself to him. Now he is among the living creatures, the angels; yet he must remember that he is himself a man, a dying creature. What is man, or the son of man, that he should be thus visited, thus dignified? Though God had here a splendid retinue of holy angles about his throne, who were ready to go on his errands, yet he passes them all by, and pitches on Ezekiel, a son of man, to be his messenger to the house of Israel; for we have this treasure in earthen vessels, and God's messages sent us by men like ourselves, whose terror shall not make us afraid nor their hand be heavy upon us. Ezekiel was a priest, but the priesthood was brought low and the honour of it laid in the dust. It therefore became him, and all of his order, to humble themselves, and to lie low, as sons of men, common men. He was now to be employed as a prophet, God's ambassador, and a ruler over the kingdoms ( Jer. i. 10 ), a post of great honour, but he must remember that he is a son of man, and, whatever good he did, it was not by any might of his own, for he was a son of man, but in the strength of divine grace, which must therefore have all the glory. Or, 2. We may take it as an honourable dignifying title; for it is one of the titles of the Messiah in the Old Testament ( Dan. vii. 13 , I saw one like the Son of man come with the clouds of heaven ), whence Christ borrows the title he often calls himself by, The Son of man. The prophets were types of him, as they had near access to God and great authority among men; and therefore as David the king is called the Lord's anointed, or Christ, so Ezekiel the prophet is called son of man.

I. Ezekiel is here set up, and made to stand, that he might receive his commission, v. 1, 2 . He is set up,

1. By a divine command: Son of man, stand upon thy feet. His lying prostrate was a posture of greater reverence, but his standing up would be a posture of greater readiness and fitness for business. Our adorings of God must not hinder, but rather quicken and excite, our actings for God. He fell on his face in a holy fear and awe of God, but he was quickly raised up again; for those that humble themselves shall be exalted. God delights not in the dejections of his servants, but the same that brings them low will raise them up; the same that is a Spirit of bondage will be a Spirit of adoption. Stand, and I will speak to thee. Note, We may expect that God will speak to us when we stand ready to do what he commands us.

2. By a divine power going along with that command, v. 2 . God bade him stand up; but, because he had not strength of his own to recover his feet nor courage to face the vision, the Spirit entered into him and set him upon his feet. Note, God is graciously pleased to work that in us which he requires of us and raises those whom he bids rise. We must stir up ourselves, and then God will put strength into us; we must work out our salvation, and then God will work in us. He observed that the Spirit entered into him when Christ spoke to him; for Christ conveys his Spirit by his word as the ordinary means and makes the word effectual by the Spirit. The Spirit set the prophet upon his feet, to raise him up from his dejections, for he is the Comforter. Thus, in a similar case, Daniel was strengthened by a divine touch ( Dan. x. 18 ) and John was raised by the right hand of Christ laid upon him, Rev. i. 17 . The Spirit set him upon his feet, made him willing and forward to do as he was bidden, and then he heard him that spoke to him. He heard the voice before ( ch. i. 28 ), but now he heard it more distinctly and clearly, heard it and submitted to it. The Spirit sets us upon our feet by inclining our will to our duty, and thereby disposes the understanding to receive the knowledge of it.

II. Ezekiel is here sent, and made to go, with a message to the children of Israel ( v. 3 ): I send thee to the children of Israel. God had for many ages been sending to them his servants the prophets, rising up betimes and sending them, but to little purpose; they were now sent into captivity for abusing God's messengers, and yet even there God sends this prophet among them, to try if their ears were open to discipline, now that they were holden in the cords of affliction. As the supports of life, so the means of grace, are continued to us after they have been a thousand times forfeited. Now observe,

1. The rebellion of the people to whom this ambassador is sent; he is sent to reduce them to their allegiance, to bring back the children of Israel to the Lord their God. Let the prophet know that there is occasion for his going on this errand, for they are a rebellious nation ( v. 3 ), a rebellious house, v. 5 . They are called children of Israel; they retain the name of their pious ancestors, but they have wretchedly degenerated, they have become Goim—nations, the word commonly used for the Gentiles. The children of Israel have become as the children of the Ethiopian ( Amos ix. 7 ), for they are rebellious; and rebels at home are much more provoking to a prince than enemies abroad. Their idolatries and false worships were the sins which, more than any thing, denominated them a rebellious nation; for thereby they set up another prince in opposition to their rightful Sovereign, and did homage and paid tribute to the usurper, which is the highest degree of rebellion that can be. (1.) They had been all along a rebellious generation and had persisted in their rebellion: They and their fathers have transgressed against me. Note, Those are not always in the right that have antiquity and the fathers on their side; for there are errors and corruptions of long standing: and it is so far from being an excuse for walking in a bad way that our fathers walked in it that it is really an aggravation, for it is justifying the sin of those that have gone before us. They have continued in their rebellion even unto this very day; notwithstanding the various means and methods that have been made use of to reclaim them, to this day, when they are under divine rebukes for their rebellion, they continue rebellious; many among them, like Ahaz, even in their distress, trespass yet more; they are not the better for all the changes that have befallen them, but still remain unchanged. (2.) They were now hardened in their rebellion. They are impudent children, brazen-faced, and cannot blush; they are still-hearted, self-willed, and cannot bend, cannot stoop, neither ashamed nor afraid to sin; they will not be wrought upon by the sense either of honour or duty. We are willing to hope this was not the character of all, but of many, and those perhaps the leading men. Observe, [1.] God knew this concerning them, how inflexible, how incorrigible, they were. Note, God is perfectly acquainted with every man's true character, whatever his pretensions and professions may be. [2.] He told the prophet this, that he might know the better how to deal with them and what handle to take them by. He must rebuke such men as those sharply, cuttingly, must deal plainly with them, though they call it dealing roughly. God tells him this, that it might be no surprise or stumbling-block to him if he found that his preaching should not make that impression upon them, which he had reason to think it would.

2. spirit entered ... when he spake-- The divine word is ever accompanied by the Spirit ( Ge 1:2 , 3 ).

set ... upon ... feet-- He had been "upon his face" ( Eze 1:28 ). Humiliation on our part is followed by exaltation on God's part ( Eze 3:23 , 24 ; Job 22:29 ; Jas 4:6 ; 1Pe 5:5 ). "On the feet" was the fitting attitude when he was called on to walk and work for God ( Ep 5:8 ; 6:15 ).

that I heard-- rather, "then I heard."

3. nation-- rather, "nations"; the word usually applied to the heathen or Gentiles; here to the Jews, as being altogether heathenized with idolatries. So in Is 1:10 , they are named "Sodom" and "Gomorrah." They were now become "Lo-ammi," not the people of God ( Ho 1:9 ).

4. impudent-- literally, "hard-faced" ( Eze 3:7 , 9 ).

children-- resumptive of "they" ( Eze 2:3 ); the "children" walk in their "fathers'" steps.

I ... send thee-- God opposes His command to all obstacles. Duties are ours; events are God's.

Thus saith the Lord God-- God opposes His name to the obstinacy of the people.

5. forbear-- namely, to hear.

yet shall know-- Even if they will not hear, at least they will not have ignorance to plead as the cause of their perversity ( Eze 33:33 ).

1. ...Let this singer ascend; and let this man sing from the heart of each of you, and let each of you be this man, for when each of you saith this, since ye are all one in Christ, one man saith this; and saith not, "Unto Thee, O Lord, have" we "lift up" our "eyes;" but, "Unto Thee, O Lord, have I lift up mine eyes"

(ver. 1). Ye ought indeed to imagine that every one of you is speaking; but that One in an especial sense speaketh, who is also spread abroad over the whole world...

What maketh the heart of a Christian heavy? Because he is a pilgrim, and longeth for his country. If thy heart be heavy on this score, although thou hast been prosperous in the world, still thou dost groan: and if all things combine to render thee prosperous, and this world smile upon thee on every side, thou nevertheless groanest, because thou seest that thou art set in a pilgrimage; and feelest that thou hast indeed happiness in the eyes of fools, but not as yet after the promise of Christ: this thou seekest with groans, this thou seekest with longings, and by longing ascendest, and while thou ascendest dost sing the Song of Degrees.

2. ...Where then are the ladders? For we behold so great an interval between heaven and earth, there is so wide a separation, and so great a space of regions between: we wish to climb thither, we see no ladder; do we deceive ourselves, because we sing the Song of Degrees, that is, the Song of ascent? We ascend unto heaven, if we think of God, who hath made ascending steps in the heart. What is to ascend in heart? To advance towards God. As every man who faileth, doth not descend, but falleth: so every one who profiteth doth ascend: but if he so profit, as to avoid pride: if he so ascend as not to fall: but if while he profiteth he become proud, in ascending he again falleth. But that he may not be proud, what ought he to do? Let him lift up his eyes unto Him who dwelleth in heaven, let him not heed himself...

3. If, my brethren, we understand by heaven the firmament which we see with our bodily eyes, we shall indeed so err, as to imagine that we cannot ascend thither without ladders, or some scaling machines: but if we ascend spiritually, we ought to understand heaven spiritually: if the ascent be in affection, heaven is in righteousness. What is then the heaven of God? All holy souls, all righteous souls. For the Apostles also, although they were on earth in the flesh, were heaven; for the Lord, enthroned in them, traversed the whole world. He then dwelleth in heaven. How?...How long are they the temple according to faith? As long as Christ dwelleth in them through faith; as the Apostle saith, "That Christ may dwell in your hearts through faith." But they are already heaven in whom God already dwelleth visibly, who see Him face to face; all the holy Apostles, all the holy Virtues, Powers, Thrones, Lordships, that heavenly Jerusalem, wanderers from whence we groan, and for which we pray with longing; and there God dwelleth. Thither hath the Psalmist lifted up his faith, thither he riseth in affection, with longing hopes: and this very longing causeth the soul to purge off the filth of sins, and to be cleansed from every stain, that itself also may become heaven; because it hath lifted up its eyes unto Him who dwelleth in heaven. For if we have determined that that heaven which we see with our bodily eyes is the dwelling of God, the dwelling of God will pass away; for "heaven and earth will pass away." Then, before God created heaven and earth, where did He dwell? But some one saith: and before God made the Saints, where did He dwell? God dwelt in Himself, he dwelt with Himself, and God is with Himself. And when He deigneth to dwell in the Saints, the Saints are not the house of God in such wise, as that God should fall when it is withdrawn. For we dwell in a house in one way, in another way God dwelleth in the Saints. Thou dwellest in a house: if it be withdrawn, thou fallest: but God so dwelleth in the Saints, that if He should Himself depart, they fall...

4. What then followeth, since he hath said, "Unto Thee do I lift up mine eyes"?

(ver. 2). How hast thou lifted up thine eyes? "Behold, even as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress: even so our eyes wait upon the Lord our God, until He have mercy upon us." We are both servants, and a handmaiden: He is both our Master and our Mistress. What do these words mean? What do these similitudes mean? It is not wonderful if we are servants, and He our Master; but it is wonderful if we are a maiden, and He our Mistress. But not even our being a maiden is wonderful; for we are the Church: nor is it wonderful that He is our Mistress; for He is the Power and the Wisdom of God...When therefore thou hearest Christ, lift up thine eyes to the hands of thy Master; when thou hearest the Power of God and the Wisdom of God, lift up thine eyes to the hands of thy Mistress; for thou art both servant and handmaiden; servant, for thou art a people; handmaiden, for thou art the Church. But this maiden hath found great dignity with God; she hath been made a wife. But until she come unto those spiritual embraces, where she may without apprehension enjoy Him whom she hath loved, and for whom she hath sighed in this tedious pilgrimage, she is betrothed: and hath received a mighty pledge, the blood of the Spouse for whom she sigheth without fear. Nor is it said unto her, Do not love; as it is sometimes said to any betrothed virgin, not as yet married: and is justly said, Do not love; when thou hast become a wife, then love: it is rightly said, because it is a precipitate and preposterous thing, and not a chaste desire, to love one whom she knoweth not whether she shall marry. For it may happen that one man may be betrothed to her, and another man marry her. But as there is no one else who can be preferred to Christ, let her love without apprehension: and before she is joined unto Him, let her love, and sigh from a distance and from her far pilgrimage...

5. "For we have been much filled with contempt"

(ver. 3). All that will live piously according to Christ, must needs suffer reproof, must needs be despised by those who do not choose to live piously, all whose happiness is earthly. They are derided who call that happiness which they cannot see with their eyes, and it is said to them, What believest thou, madman? Dost thou see what thou believest? Hath any one returned from the world below, and reported to thee what is going on there? Behold I see and enjoy what I love. Thou art scorned, because thou dost hope for what thou seest not; and he who seemeth to hold what he seeth, scorneth thee. Consider well if he doth really hold it...I have my house, he hath boasted himself. Thou askest, what house of his own? That which my father left me. And whence did he derive this house? My grandfather left it him. Go back even to his great grandfather, then to his great grandfather's father, and he can no longer tell their names. Art thou not rather terrified by this thought, that thou seest many have passed through this house, and that none of them hath carried it away with him to his everlasting home? Thy father left it: he passed through it: thus thou also wilt pass by. If therefore thou hast a mere passing stay in thy house, it is an inn for passing guests, not an habitation for permanent abode. Yet since we hope for those things which are to come, and sigh for future happiness, and since it hath not yet appeared what we shall be, although we are already "sons of God;" for "our life is hidden with Christ in God:" "we are utterly despised," by those who seek or enjoy happiness in this world.

6. "Our soul is filled exceedingly; a reproach to the wealthy, and a contempt to the proud"

(ver. 4). We were asking who were "the wealthy:" he hath expounded to thee, in that he hath said, "the proud." "Reproach" and "contempt" are the same: and "wealthy" is the same with "proud." It is a repetition of the sentence, "a reproach to the wealthy, and a contempt to the proud." Why are the proud wealthy? Because they wish to be happy here. Why? since they themselves too are miserable, are they wealthy? But perhaps when they are miserable, they do not mock us. Listen, my beloved. Then perchance they mock when they are happy, when they boast themselves in the pomp of their riches! when they boast themselves in the inflated state of false honours: then they mock us, and seem to say, Behold, it is well with me: I enjoy the good things before me: let those who promise what they cannot show depart from me: what I see, I hold; what I see, I enjoy; may I fare well in this life. Be thou more secure; for Christ hath risen again, and hath taught thee what He will give in another life: be assured that He giveth it. But that man mocketh thee, because he holdeth what he hath. Bear with his mockeries, and thou wilt laugh at his groans: for afterwards there will come a season when these very persons will say, "This was he whom we had sometimes in derision." ...

7. To this we must add, that sometimes those also who are beneath the scourge of temporal unhappiness, mock us...Did not the robber mock, who was crucified with our crucified Lord? If therefore they who are not wealthy mock us, why doth the Psalm say, "A reproach to the wealthy"? If we carefully sift the matter, even these (the unfortunate) are wealthy. How are they wealthy? Yea; for if they were not wealthy, they would not be proud. For one man is wealthy in money, and proud on that score: another is wealthy in honours, and is proud on that account: another imagines himself wealthy in righteousness, and hence his pride, which is worse. They who seem not to be wealthy in money, seem to themselves to be wealthy in righteousness towards God; and when calamity overtakes them, they justify themselves, accuse God, and say, What wrong have I been guilty of, or, what have I done? Thou repliest: Look back, call to mind thy sins, see if thou hast done nothing. He is somewhat touched in conscience, and returneth to himself, and thinketh of his evil deeds; and when he hath thought of his evil deeds, not even then doth he choose to confess that he deserves his sufferings; but saith, Behold, I have clearly done many things; but I see that many have done worse, and suffer no evil. He is righteous against God. He also therefore is wealthy: he hath his breast puffed out with righteousness; since God seemeth to him to do ill, and he seemeth to himself to suffer unjustly. And if thou gavest him a vessel to pilot, he would be shipwrecked with it: yet he wishes to deprive God of the government of this world, and himself to hold the helm of Creation, and to distribute among all men pains and pleasures, punishments and rewards. Miserable soul! yet why do ye wonder? He is wealthy, but wealthy in iniquity, wealthy in malignity; but is more wealthy in iniquity, in proportion as he seemeth to himself to be wealthy in righteousness.

8. But a Christian ought not to be wealthy, but ought to acknowledge himself poor; and if he hath riches, he ought to know that they are not true riches, so that he may desire others...And what is the wealth of our righteousness? How much soever righteousness there may be in us, it is a sort of dew compared to that fountain: compared to that plenteousness it is as a few drops, which may soften our life, and relax our hard iniquity. Let us only desire to be filled with the full fountain of righteousness, let us long to be filled with that abundant richness, of which it is said in the Psalm, "They shall be satisfied with the plenteousness of Thy house: and Thou shalt give them drink out of the torrent of Thy pleasure." But while we are here, let us understand ourselves to be destitute and in want; not only in respect of those riches which are not the true riches, but of salvation itself. And when we are whole, let us understand that we are weak. For as long as this body hungers and thirsts, as long as this body is weary with watching, weary with standing, weary with walking, weary with sitting, weary with eating; whithersoever it turneth itself for a relief from weariness, there it discovereth another source of fatigue: there is therefore no perfect soundness, not even in the body itself. Those riches are then not riches, but beggary; for the more they abound, the more doth destitution and avarice increase...Let then our whole hunger, our whole thirst, be for true riches, and true health, and true righteousness. What are true riches? That heavenly abode in Jerusalem. For who is called rich on this earth? When a rich man is praised, what is meant? He is very rich: nothing is wanting to him. That surely is the praise of him that praiseth the other: for it is not this, when it is said, He wants nothing. Consider if he really want nothing. If he desires nothing, he wants nothing: but if he still desires more than what he hath, his riches have increased in such wise, that his wants have increased also. But in that City there will be true riches, because there will be nothing wanting to us there; for we shall not be in need of anything, and there will be true health...

Canticle. Hebrew adds, "of David." (Haydock) --- Syriac also attributes to him, though Zorobabel, &c., might recite it at their return. It may also refer to the captives groaning under oppression, (Calmet) and to every Christian, who must live in expectation of a better country. (St. Augustine) (Berthier, T. viii.)

Masters. Expecting liberty, or rather food; though it may also imply that they are ready to run at the first sign, which they observe with attention. Thus Menelaus had his eyes on Agamemnon. (Homer) (Calmet) --- As servants, and particularly handmaids, are very attentive, and hope to receive sustenance, so we ought to pray with all earnestness to God for what is necessary. (Worthington) --- All must come from Him. --- Until. Or "waiting for his having mercy on us." We shall not cease to look up to Him afterwards. (Berthier) --- "Take care not to turn thine eyes away from mine." (Terent. Adelph. ii. 1.)

A reproach. Hebrew, "with the reproach of those at ease," &c., (Haydock) or "let reproach fall upon," &c. We are treated with too much scorn, Lamentations iii. 30. (Calmet) --- Yet God will not permit his friends to be overcome, but encourages them to hope for speedy redress, when their sufferings are great. (Worthington)

1 Unto thee lift I up mine eyes, O thou that dwellest in the heavens. 2 Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the Lord our God, until that he have mercy upon us. 3 Have mercy upon us, O Lord , have mercy upon us: for we are exceedingly filled with contempt. 4 Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud.

We have here,

I. The solemn profession which God's people make of faith and hope in God, v. 1, 2 . Observe, 1. The title here given to God: O thou that dwellest in the heavens. Our Lord Jesus has taught us, in prayer, to have an eye to God as our Father in heaven; not that he is confined there, but there especially he manifests his glory, as the King in his court. Heaven is a place of prospect and a place of power; he that dwells there beholds thence all the calamities of his people and thence can send to save them. Sometimes God seems to have forsaken the earth, and the enemies of God's people ask, Where is now your God? But then they can say with comfort, Our God is in the heavens. O thou that sittest in the heavens (so some), sittest as Judge there; for the Lord has prepared his throne in the heavens, and to that throne injured innocency may appeal. 2. The regard here had to God. The psalmist himself lifted up his eyes to him. The eyes of a good man are ever towards the Lord, Ps. xxv. 15 . In every prayer we lift up our soul, the eye of our soul, to God, especially in trouble, which was the case here. The eyes of the people waited on the Lord, v. 2 . We find mercy coming towards a people when the eyes of man, as of all the tribes of Israel, are towards the Lord, Zech. ix. 1 . The eyes of the body are heaven-ward. Os homini sublime dedit—To man he gave an erect mien, to teach us which way to direct the eyes of the mind. Our eyes wait on the Lord, the eye of desire and prayer, the begging eye, and the eye of dependence, hope, and expectation, the longing eye. Our eyes must wait upon God as the Lord, and our God, until that he have mercy upon us. We desire mercy from him, we hope he will show us mercy, and we will continue our attendance on him till the mercy come. This is illustrated ( v. 2 ) by a similitude: Our eyes are to God as the eyes of a servant, and handmaid, to the hand of their master and mistress. The eyes of a servant are, (1.) To his master's directing hand, expecting that he will appoint him his work, and cut it out for him, and show him how he must do it. Lord, what wilt thou have me to do? (2.) To his supplying hand. Servants look to their master, or their mistress, for their portion of meat in due season, Prov. xxxi. 15 . And to God must we look for daily bread, for grace sufficient; from him we must receive it thankfully. (3.) To his assisting hand. If the servant cannot do his work himself, where must he look for help but to his master? And in the strength of the Lord God we must go forth and go on. (4.) To his protecting hand. If the servant meet with opposition in his work, if he be questioned for what he does, if he be wronged and injured, who should bear him out and right him, but his master that set him on work? The people of God, when they are persecuted, may appeal to their Master, We are thine; save us. (5.) To his correcting hand. If the servant has provoked his master to beat him, he does not call for help against his master, but looks at the hand that strikes him, till it shall say, "It is enough; I will not contend for ever." The people of God were now under his rebukes; and whither should they turn but to him that smote them? Isa. ix. 13 . To whom should they make supplication but to their Judge? They will not do as Hagar did, who ran away from her mistress when she put some hardships upon her ( Gen. xvi. 6 ), but they submit themselves to and humble themselves under God's mighty hand. (6.) To his rewarding hand. The servant expects his wages, his well-done, from his master. Hypocrites have their eye to the world's hand; thence they have their reward ( Matt. vi. 2 ); but true Christians have their eye to God as their rewarder.

II. The humble address which God's people present to him in their calamitous condition ( v. 3, 4 ), wherein, 1. They sue for mercy, not prescribing to God what he shall do for them, nor pleading any merit of their own why he should do it for them, but, Have mercy upon us, O Lord! have mercy upon us. We find little mercy with men; their tender mercies are cruel; there are cruel mockings. But this is our comfort, that with the Lord there is mercy and we need desire no more to relieve us, and make us easy, than the mercy of God. Whatever the troubles of the church are, God's mercy is a sovereign remedy. 2. They set forth their grievances: We are exceedingly filled with contempt. Reproach is the wound, the burden, they complain of. Observe, (1.) Who were reproached: "We, who have our eyes up to thee." Those who are owned of God are often despised and trampled on by the world. Some translate the words which we render, those that are at ease, and the proud, so as to signify the persons that are scorned and contemned. "Our soul is troubled to see how those that are at peace, and the excellent ones, are scorned and despised." The saints are a peaceable people and yet are abused ( Ps. xxxv. 20 ), the excellent ones of the earth and yet undervalued, Lam. iv. 1, 2 . (2.) Who did reproach them. Taking the words as we read them, they were the epicures who lived at ease, carnal sensual people, Job xii. 5 . The scoffers are such as walk after their own lusts and serve their own bellies, and the proud such as set God himself at defiance and had a high opinion of themselves; they trampled on God's people, thinking they magnified themselves by vilifying them. (3.) To what degree they were reproached: " We are filled, we are surfeited with it. Our soul is exceedingly filled with it. " The enemies thought they could never jeer them enough, nor say enough to make them despicable; and they could not but lay it to heart; it was a sword in their bones, Ps. xlii. 10 . Note, [1.] Scorning and contempt have been, and are, and are likely to be, the lot of God's people in this world. Ishmael mocked Isaac, which is called persecuting him; and so it is now, Gal. iv. 29 . [2.] In reference to the scorn and contempt of men it is matter of comfort that there is mercy with God, mercy to our good names when they are barbarously used. Hear, O our God! for we are despised.

1. (Compare Psa 121:1 ).

thou that dwellest-- literally, "sittest as enthroned" (compare Psa 2:4 ; 113:4, 5).

2. Deference, submission, and trust, are all expressed by the figure. In the East, servants in attending on their masters are almost wholly directed by signs, which require the closest observance of the hands of the latter. The servants of God should look (1) to His directing hand, to appoint them their work; (2) to His supplying hand ( Psa 104:28 ), to give them their portion in due season; (3) to His protecting hand, to right them when wronged; (4) to His correcting hand ( Is 9:13 ; 1Pe 5:6 ; compare Ge 16:6 ); ( 5 ) to His rewarding hand.

3. contempt-- was that of the heathen, and, perhaps, Samaritans ( Ne 1:3 ; 2:19).

4. of those that are at ease-- self-complacently, disregarding God's law, and despising His people.

CHAPTER 12

SYNOPSIS OF THE CHAPTER

i. That the Corinthians may esteem him above the false apostles, he describes his being carried up into the third heaven.

ii. He goes on to say (

ver. 7) that to prevent his being puffed up a thorn in the flesh was given him; for strength is made perfect in weakness.

iii. He clears himself (

ver. 4, it is called Paradise. It is called the third by a Hebraism. The number three denotes completion, being the first number to which the word all may be applied. We do not speak of "all two," but we may and do say "all three." Hence the poet says: "Oh, thrice and four times blessed they," &c., i.e., completely blessed. Again (in Amos i. 3) we read, "for three transgressions of Damascus," meaning, for all. In

ver. 8 of this chapter again, we have, "I besought the Lord thrice," or, very often, till I could ask no more, until the answer came. "My grace is sufficient for thee."

3. It is simplest of all to say with S. Thomas, in the passage above quoted, that "the first heaven is the sidereal, the second the crystalline, the third the empyrean;" or, rather, that "the first is the aerial, the second the sidereal, the third the empyrean," as Theophylact gives them. With him agree Julian Pomerius, and Damascene (de Fide, lib. ii. c. 6), and many others. "The air" in Scripture is commonly called "the heaven;" hence we get "the birds of heaven." The air, therefore, is the first heaven, and is called the aerial one. All the heavenly orbs are the second heaven, or the etherial, and the third is the empyrean. Hence Cajetan is wrong in rejecting the empyrean, in which the Blessed dwell, and supposing that the third is the crystalline. In this latter are the waters which, in Gen. i. and elsewhere, are said to be above the firmament.

Mystically, S. Bernard says that the three heavens are the Three Persons of the Holy Trinity, and also the three virtues and gifts by which we ascend to them and to the highest pinnacle of grace and glory, viz., humility, charity, and perfect union. He says (Tract. de Grad. Humil.): "Those whom, by His word and example the Son has first taught humility, on whom the Holy Spirit has then poured the gift of charity, these the Father at length receives in glory. The Son makes them disciples, the Paraclete comforts them as friends, the Father exalts them as sons. Firstly, He instructs them as a Master; secondly, He comforts them as a Friend or a Brother; thirdly, He embraces them as sons. From the first union of the Word and reason is born humility; from the second union of the Spirit of God with the will of man comes charity; then at last the Father unites to Himself His glorious bride. And thus reason is not suffered to think of itself or of the will of its neighbour, but the beatified soul delights to say this alone: 'The King hath brought me into His chamber.' These steps were not surpassed by S. Paul, who declares that he was caught up to the third heaven."

A second question arises: Was Paul truly and really caught up into the empyrean, so as to be in it as in a place, or was he there only by way of imagination or of understanding, so that he seemed to himself in his imagination to be in heaven, and saw what was being done there, while his body and soul remained on earth? Some think with probability that he was not caught up actually and truly, but only imaginarily, because he includes this rapture in

Ver. 4.Of such an one will I glory; yet of myself I will not glory. He speaks of himself when caught up and in his ordinary state as two different persons, so as not to be thought vain-glorious (Œcumenius).

But in mine infirmities. My calamities, my sufferings. By a common Hebrew metonymy "infirmity" is here put for "grief." They are related as cause and effect or effect and cause. Cf.

ver. 9; Mic_4:10. In Isa_53:3, we read of Christ that He should be "a Man of sorrows and acquainted with infirmity" (Vulg.). Cf. also Psa_16:4 (Vulg.).

Ver. 7.And lest I should be exalted above measure. From this it appears that Paul, as the heavenly teacher of the world, had many great revelations, and was accustomed to them, and, as it were, at home among them. Some of these are narrated by S. Luke. Cf. Act_9:3; Act_18:9; Act_22:17;  Act_27:23.  S. Augustine (Enarr. in Ps. lxxviii. 69, Vulg.), on the words, "Benjamin in the excess of his mind," understands S. Paul to be referred to as being of the tribe of Benjamin.

There was given me a thorn in the flesh. Not by the devil, but by God. Not that God is the author of temptation, but He allowed the devil, who was ready beforehand, to tempt Paul, and that only in appearance, and in the matter of lust to humble him. Cf. Augustine (de Nat. et Grat. c. 21). "This monitor," says Jerome (Ep. 25 ad Paulam, on the death of Blesilla), "was given to Paul to repress pride, just as in the car of the victor, as he enjoys his triumph, there stands a monitor whispering to him, 'Recollect that you are a man.'" So, too, at the installation of a Pontiff, tow is lighted and extinguished, while the words are sung: "Holy Father, thus passes the glory of the world." Hence the best preservative against the temptations of the flesh is humility. If you are rooted and grounded so deeply in that as God exalts you by His gifts and graces, there will be no need for Him to apply this thorn to keep you humble. Cf. Rom. i. 24, note.

What was this thorn, and how did it buffet S. Paul? How was it a messenger of Satan? Augustine (de Nat. et Grat. c.16) replies that he does not know what it was. But two things are certain: (1.) that he was vexed by Satan, and (2.) that this vexation was like a thorn fixed in his flesh, and continually paining him.

But it is not certain what its particular nature was. Anselm, Bede, Sedulius, and Jerome (in Gal. iv. 13) think it was bodily illness, as constant headache (S. Jerome), or colic (S. Thomas), or costiveness, or gout (Nicetas, commenting on Orat. 30 of S. Gregory Nazianzen), or some internal disorder.  S. Basil (in Reg. cap. ult.) and S. Augustine (in Ps. cxxxi.) think that this goad was some disease sent upon Paul, just as on job, by the devil. The Apostle, however, nowhere else complains of any diseases. Moreover, they would have been a great hindrance to him in the preaching of the Gospel.

Secondly, Chrysostom, Theophylact, Theodoret, Œcumenius, Ambrose, Erasmus think that this thorn refers to the persecutions Paul endured from his adversaries, and of which he speaks in

ver. 10. But these were external goads, not thorns in the flesh, and of these he is wont to boast, not complain.

Thirdly, others, with more probability, think that this thorn in the flesh consisted in blows and beatings, often given to Paul by Satan, as to Antony and others, so that pain remained in his body, as a thorn, from the blows he had received. This is the literal meaning of the words used no doubt; but if this be so, Paul would surely have said more plainly: "There was given me the messenger of Satan to buffet me." Nor would the generous mind of S. Paul have complained of this: he was but raised higher by the attacks of devils and men, and found in them matter for glorying.

Fourthly, others think, therefore, that this thorn in the flesh was the motions of concupiscence and the temptations of lust. This concupiscence, like a thorn or a dart, is so deeply fixed in the flesh that while life lasts it cannot be taken out. Hence it is called in Greek, σκόλοψ, a stake, a sharpened stick, a thorn, a javelin, or sting.

It may be asked: "Why, then, does he call this thorn 'the messenger of Satan,' or the minister of Lucifer?" I reply that he means by the messenger of Satan, Satan himself, as the exciting cause of this thorn of concupiscence; or even he calls the thorn sent by Satan, the adversary of his chastity, by the name of Satan. This would be a metonymy, where the cause is put for the effect, the agent for his work. For the devil, by stirring up the humours, by kindling the blood, by inflaming the feelings that subserve generation, by putting foul images before S. Paul's mind, gave life to that concupiscence which had been as it were put to sleep, and mortified by his numerous labours, fastings, and troubles. Thus he stirred up S. Paul to obey the foul motions of lust.

Secondly, it is proved, from Rom. vii., that this concupiscence was in S. Paul, for there he bewails it more than he does here. Hence, too, as he said (1Co_9:27), he was in the habit of castigating his body.

Thirdly, had it been anything else he would have said so clearly; but as it is, modesty and shame bid him conceal it, and call it metaphorically a thorn.

Fourthly, this thorn was given him to humiliate him. But nothing so humiliates those who are chaste and lovers of virtue, as this temptation of the flesh, and nothing is so great a check on them, and makes them so work out their own salvation with fear and trembling. Through the frailty of their flesh they are always in fear of lapsing in the midst of temptations so dangerous and well calculated to make them yield consent. And, therefore, they rather glory in illness, blows, persecutions, and other evils, especially if, like S. Paul, they suffer for Christ and His faith.

Fifthly, these temptations of the flesh, properly speaking, do not hurt the Saints, but buffet them, that is strike them with shame and sorrow. A man, when struck by his friend, is suffused with shame rather than overcome with pain.

Sixthly, Paul prays repeatedly and earnestly to be set free from this thorn; in other things he would have sought not liberation, but fortitude and constancy. But concupiscence is overcome, not so much by courageous endurance as by instant flight. He asks, therefore, to be set free from it, and hears, "My grace is sufficient for thee." It is this grace which in this case is especially necessary, and should be always sought for by those that are tempted, that they may resist and overcome this civil foe lurking within and always striving to stir up war.

Lastly, this is the opinion of S. Augustine (Enarr. 2 in Ps. lix.), S. Jerome (ad Eustoch. de Custod. Virgin.), Salvianus (Serm. de Circumcis., wrongly attributed to Cyprian), Haymo, Theophylact, Anselm, Bede, S. Thomas, Lyranus, and others. It seems, too, the common belief of the faithful, who from this passage speak of the temptation of lust as a thorn in the flesh. The voice of the people is the voice of God.

But, what Cardinal Hugo adds, viz., that this temptation found a place in Paul, owing to his familiar converse with a beautiful virgin, S. Thecla, whom he had baptized, and afterwards kept with him in his journeyings, is false, and merely conjecture. Paul took no woman about with him, as he says in 1Co_9:5. And even if he had, he would have been bound, under penalty of incurring guilt, to send her away if he found her to be an occasion of so much troublous temptation. Moreover, what need would there have been for S. Paul to pray to God so instantly that this thorn might be taken from him, when he might easily have got rid of it himself? Add to this that this story is taken from a book entitled, "The journeys of Paul and Thecla," which is rejected as apocryphal by S. Jerome, Tertullian, and Gelasius.

Erasmus and Faber object to this, firstly, that the thorn of lust was unbecoming and unworthy of so great an Apostle, and he now an old man. I answer that in our lapsed state it is not only not unworthy, but is also beneficial. See S. Gregory (Moral. lib. xix., c. 5 and 6) and Anselm, who point out how useful it is to the Elect to be now caught up into ecstasy, and now depressed by weakness, so that they may never be puffed up with pride or cast down into despair, but may always keep the narrow way that lies midway between the two, and which leads to heaven. Rom_7:23 shows that this concupiscence existed in S. Paul, and experience tells us that it has been, and now is, in the Saints, even when they are old men.  S. Gregory Nazianzen, for instance, often complains of the evils of his flesh, as in Ep. 96, and in his hymn on his flesh and the burden of his soul. Moreover, Paul was not an old man, for he was a young man when convertedperhaps twenty-five or twenty-seven (Act_7:58). This Epistle was written twenty-two years after his conversion, when he would, therefore, be about fifty years old.

Secondly, the objection is raised that the Apostle immediately adds. "Most gladly, therefore, will I rather glory in my infirmities." But we may not glory in concupiscence, and therefore he must mean some other infirmity and thorn. To this I reply that the Apostle is not referring in these words to the thorn in the flesh that he had just mentioned, but also, and more properly, to all the sufferings that he had borne for the faith, and which he had recounted in the last chapter. In them, he says, he glories always. He uses the word infirmity in its widest meaning, and plays on it, as I will point out at

ver. 10. Moreover, it is lawful to glory in this temptation of the flesh, not in itself, so far as it excites to evil, but as it is an affliction put upon us by the devil, and as in it the strength of Christ is made perfect. In this way Julius Cæsar used to glory, and desire most powerful foes, that he might show against them his power and warlike courage. So, too, many Saints have prayed to God, and asked to have temptations, and have gloried in them. Hence, S. James says (i. 2): "My brethren, count it all joy ,when ye fall into divers temptations." Cf. also S. Jam_1:12.

Morally, it should be observed that temptation is not to the righteous a cause of falling, but a spur to virtue. For, as high-spirited horses, when urged by the spur, quicken their pace, and show their spirit more, so are Saints spurred on by temptation to walk more diligently in virtue, lest they give way and perish. Hence, some of the Saints of great earnestness were not saddened, but gladdened, by temptations. In the "Lives of the Fathers" (lib. iii. c. 8) we read of an aged man who, on seeing one of his disciples grievously tempted to commit fornication, said to him: "If you wish it, my son, I will pray the Lord to remove this attack from you." The disciple replied: "I see, my father, that I am undergoing a laborious task, yet I feel that it will bring forth in me good fruit; because, through this temptation I fast the more, and spend more time in vigils and prayers. But I beseech you to pray God of His mercy to give me strength, that I may be able to bear it, and fight lawfully." Then the old man rejoined: "Now I perceive, my son, that you faithfully understand that this spiritual struggle may, through patience, help on your soul towards eternal salvation. For so said the Apostle, 'I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness.'"

S. Dorotheus relates of a certain holy monk that he grieved at being freed from temptation, and exclaimed: "Am I not then worthy, 0 Lord, of suffering, and being a little afflicted for Thy love?" Climacus (Grad. 29) relates of S. Ephrem, that seeing himself possessed of deep peace and tranquillity, which he himself calls impassibility, and an earthly heaven, he besought God to restore to him his former temptations and struggles, so that he might not lose the material for meriting and adding to his crown. Palladius relates that Abbot Pastor, on some one saying to him, "I have prayed to God, and He has set me free from all temptation," replied "Pray God to restore you your temptations, lest you become slothful and careless."

Ver. 8.For this thing I besought the Lord thrice . . . and He said unto me. Three is the number symbolic of multitude and universality. The answer meant that though he was weak in himself, yet in God he might be strong enough to overcome this temptation. It, hence appears that Paul was not heard, and was not freed from his thorn.  S. Augustine gives the reason (Enarr. in Ps. cxxxi.). He says: "As when some disagreeable medicine is brought to one that is sick, and he asks the physician to take it away; whereupon the physician comforts him and urges him to have patience, because he knows that the medicine is good for him, so does God here deal with Paul." As a physician from vipers' flesh makes a conserve against vipers' poison, so does God, out of our weakness, form a medicine against weakness, and makes one lust of the flesh a remedy against another, as, e.g., this thorn of the flesh was a preservative against pride.

Ver. 9.For my strength is made perfect in weakness. This is a general proposition, a moral axiom applying to any weakness, but properly and primarily to that thorn of concupiscence just mentioned. These are the words of God in answer to the prayers of S. Paul. The greater the temptation of the flesh is, the greater is the strength supplied by Christ. This explains the paradox that follows: "When I am weak then am I strong."

The strength is both Paul's and God'sPaul's as the receiver, God's as the Giver. Therefore, the Divine power is best manifested in weakness when, (1.) in those that are weak it works fortitude, patience, and other superhuman works. (2.) When he by whom anything is done, conscious of his own weakness, claims nothing for himself, but gives all the praise to God. Observe here the difference between the power of God and the power of the world. One is seen in force and violence, the other in endurance. (3.) Infirmity is the object of patience, fortitude, and temperance, in the same way that those who are infirm are more sober when they are ill. (4.) Infirm people keep the most careful watch over themselves, and prudently refuse whatever is noxious, and so become more self-controlled by habit (S. Thomas). Certainly, virtue feeds on opposition, and, therefore, by temptation, chastity becomes constant, and every virtue more robust, as we see in the lives of Joseph, Susannah, Paul, and others. (5.) S. Augustine says mystically (de Gratia Christ. c. 12), as does Anselm: "Fortitude is a true knowledge and humble confession of our infirmity." And S. Jerome says, writing, to Ctesiphon: "The one perfection to be found in this life is to recognise our imperfection." By this you learn not to trust to your own strength, but to cast yourself wholly with perfect confidence on the power of God, who strengthens the humble and those that hope in Him, and makes them as it were almighty, as S. Bernard says (Serm. 85 in Cantic.), able to pass unscathed through all temptations, labours, and dangers.

S. Augustine gives us an instance of this in his own life (cf. lib. viii. c. 11). He says. "When habit that seemed to me irresistible said to me, 'Can you live without them?'" (the concubines that he had been accustomed to have), "there appeared to me in the direction to which I had turned my face, while shrinking from setting out that way, the pure dignity of continence, with dignified mien, inviting me to come without hesitation, holding out, to welcome and embrace me, holy hands filled with hosts of good examples. There were multitudes of boys and girls, and many a youth; all ages were there, sober widows and aged virgins. She smiled encouragingly upon me, as much as to say, 'Can you not do what these men and women have done? They did it not in their own strength, but in the Lord their God. He gave me to them. Why do you stand in yourself and fall? Cast yourself upon Him; fear not. He will not withdraw and cause you to fall. Boldly trust yourself to Him . He will receive you and will heal you.'"

Lastly, virtue is made perfect in weakness, because, as S. Bernard (Ep. 254) says, in a robust and vigorous body the mind lies effeminate and lukewarm, and again in a weak and sickly body the spirit grows stronger and more vigilant. As one to whom nature has denied strength excels in intellect, so where God withholds health He gives robustness and vigour of mind, so that the mind afflicted with a feeble body sighs after its resurrection and after heaven; spurns whatever is transient, troubled, and exposed to decay; lives for the future life, not the present; thinks with Plato that this life is death's mediator; in short, gives itself wholly to God and heavenly things. "The mind that is allied to disease is close to God," says Nazianzen. Listen to what a famous old man said to one of his disciples who enjoyed bad health (Vita. Patrum, lib. iii. n. 157). "Be not sad, my son, at your sickness and bodily ills. It is the highest duty of religion to give God thanks in weakness. If you are iron you lose your rust by fire; if you are gold you are tried by the fire and, proceed from great to greater. Be not distressed, then, my brother. If God wishes you to be tormented in the body, who are you that you should be angry with Him? Bear up then, and ask Him to give you what He sees fit."

S. Theophanes, Abbot of Sigrianum, a man who never had good health, A.D. 816, gave the following answer to the iconoclastic emperor, Leo the Armenian, who threatened him with dreadful tortures if he did not condemn the worship of images: "If you hope to terrify me with your threatenings, a man already worn out with disease and old age, as teachers threaten with a beating boys of no generous spirit, then let the pyre be kindled, let the instruments of torture be got ready, together with every engine of malicious cruelty, that you may know most clearly that the strength of Christ is made perfect in my weaknesses. I, who cannot walk on the ground, shall find my weakness changed into strength, and will leap upon the fire." And he was as good as his word; for after many temptations he was shut up in prison, and all access to him was forbidden; and so, being gradually weakened by hunger, filth, and disease, he offered up his soul in two years' time to God, as a sweet-smelling sacrifice, and after his death became illustrious for his miracles. The Church commemorates him on March 12th Cf. Baronius (Annals, A.D. 816). Cf. also S. Thomas and S. Chrysostom (Hom. 26), on the benefit of infirmities and tribulations.

Lastly, S. Bernard (Tract. de Grad. Humil.) says: "'Virtue is made perfect in weakness.' What virtue? Let the Apostle tell us: 'Gladly will I glory in my infirmities, that the virtue of Christ may rest upon me.' But perhaps you do not yet understand what special virtue he meant, since Christ had all virtues. But though all were found in Him, yet one in particular shone above all, viz., humility. This He commended to us in the words, 'Learn of Me, for I am meek and lowly of heart.' Gladly, then, 0 Lord Jesu, will I glory if I can in my infirmity, in my bodies illness, that Thy virtue, humility, may be made perfect in me; for when any virtue fails, Thy grace avails."

Most gladly, therefore, will I rather glory in my infirmities, that the power of Christ may rest upon me. Humility makes him glory not in his strength but in his infirmity; and so he calls upon Christ to give him strength, and tacitly says that he throws himself upon Him. Hence, by infirmity he means every kind of suffering, tribulation, temptation, humiliation, as is explained in the next verse. Infirmity, then, is a generic term, including anything that causes pain to mind or body. Hence (1.) it may embrace sicknesses, which, S. Basil says, formed Paul's thorn in the flesh; (2.) labours, such as are described in the preceding chapter; (3.) temptations of the flesh (

ver. 7), or any other temptations; (4.) watchings, fastings, and other acts of mortification of the body, by which the body is weakened and made subject to the spirit; (5.) insults, persecutions, dangers, blows, and all afflictions borne for the sake of the faith of the Gospel.

Let them that are infirm console themselves amidst their infirmities by the thought that the power of Christ tabernacles in them as in its proper home. The power of God shows itself most where there is most need for it, and gives the greatest help when necessity is greatest. "To Thee," says the prophet "the poor is left: Thou wilt be a helper of the fatherless." For although naturally "bodily weakness involves also mental," as S. Jerome says (Pref. lib. ii. Comment. in Amos), and "the body which is corrupted weighs down the soul" (Wisd. 9:15), yet supernaturally it is otherwise; for the soul that is strengthened with grace strengthens also the body. S. Francis, for instance, increased in mental vigour as his body grew more feeble, so much so that in giving thanks to God he prayed that his sicknesses might be increased a hundredfold. "To fulfil Thy will, 0 Lord," he said, "is my exceeding comfort." See his Life by S. Bonaventura,

S. Bernard (Serm. 34 in Cantic.) says: "He does not say that he bears his infirmities patiently, but that he glories in them, and glories in them most gladly, proving that it was good for him to be humbled; for God loveth a cheerful giver. Humility alone which is joyous and unconstrained merits the grace which it receives." Again, in Sermon 25, he says: "We should wish for infirmity, which is supplemented by the power of Christ. Would that I might be not only weak, but destitute, and wholly wanting in anything of my own, that I might be strengthened by the might of the Lord of might; for strength is made perfect in weakness. And since this is the case, the bride beautifully turns it to her glory that she is held up to scorn by her rivals, and she glories, not only that she is comely but also that she is black. She thinks nothing more glorious than to bear the reproach of Christ. The ignominy of the Cross is pleasing to him who is not unpleasing to the Crucified."

Ver. 10.Therefore I take pleasure in infirmities. Not because they are desirable in themselves, but in so far as through them the power of Christ is perfected. He then goes on, as I said before, to mention what is included under the generic term infirmity.

For when I am weak then am I strong. When I am afflicted then do I gain strength by the power of God's grace, long-suffering, fortitude, humility, and hope, which virtues are then implanted by God (Chrysostom). Œcumenius thinks, however, that he means that he then becomes strong to work miracles. S. Basil too (in PS. xxxiii.) says, that "great bodily power is an impediment to the salvation of the soul." S. Bernard says beautifully and truly (Serm. 29 in Cantic.): "Do you see that the weakness of the flesh adds strength to the spirit? so, on the other hand, be assured that the strength of the flesh works spiritual weakness. What wonder is it if you become stronger when the enemy is weakened?unless perchance you are insane enough to suppose that the flesh, which is always lusting against the spirit, is your friend. . . . The saint who prudently keeps his eye fixed on his salvation prays to be shot at and attacked. Pierce my heart with Thy fear. That fear is the best of arrows, for it pierces and slays the lusts of the flesh, that the spirit may be saved. But does not he that castigates his body and brings it into subjection seem to you to himself help the hand of him that fights against him?

Stimulus carnis meæ, angelus Satanæ, qui me colaphizet, Greek: skolops te sarki (in carne mea) aggelos Satan, ina me kolaphize. See St. John Chrysostom, Greek: om. ks. where he says, Greek: me genoito. See Tillemont, chap. x. on S. Paul; a Lapide; &c.

A sting of my flesh,[1] an angel, or a messenger of Satan, to buffet me. The Latin word signifies any thing that pricks or stings, the Greek word a sharp stick or pale: he speaks by a metaphor, as also when he says to buffet me; that is, by causing great trouble or pain. Some understand by it a violent headache or pain, or distemper in the body. St. Augustine mentions this opinion, and does not reject it, in Psalm xcviii. tom. 4. p. 1069.; in Psalm cxxx. p. 1465. St. Jerome also speaks of it in chap. iv. ad Galatas, tom. 4. p. 274. Ed. Ben. But St. John Chrysostom, by sting, and the angel of Satan, understands that opposition which St. Paul met with from his enemies, and those of the gospel; as Satan signifies an adversary. Others understand troublesome temptations of the flesh, immodest thoughts, and representations, suggested by the devil, and permitted by Almighty God for his greater good. --- Thrice I besought the Lord. That is, many times, to be freed from it, but received only this answer from God, that his grace was sufficient to preserve me from consenting to sin. And that power and strength in virtue should increase, and be perfected in weakness, and by temptations, when they are resisted. St. Augustine seems to favour this exposition, in Psalm lviii. Conc. 2. p. 573. St. Jerome, in his letters to Eustochium, to Demetrias, and to Rusticus, the monk. And it is the opinion of St. Gregory, lib. 23. moral. tom. 1. p. 747. and of many others. (Witham) --- If there were any danger of pride from his revelations, the base and filthy suggestions of the enemy of souls must cause humiliations, and mke him blush. But these are to be borne with submission to the will of God, for his power is more evident in supporting man under the greatest trials, than in freeing him from the attacks. --- Power is made perfect. The strength and power of God more perfectly shines forth in our weakness and infirmity; as the more weak we are of ourselves, the more illustrious is his grace in supporting us, and giving us the victory under all trials and conflicts. (Challoner) --- When I am weak. The more I suffer for Christ, the more I perceive the effects of his all-powerful grace, which sustains, enlightens, and strengthens me: the more also the glory and power of God appeareth in me. The pagans themselves were not ignorant that calamity was the soil in which virtue usually grows to perfection. Calamitas virtutis occasio est. (Seneca) --- Optimos nos esse dum infirmi sumus. (Plin. vii. ep. 26.)

1 It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. 2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. 3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) 4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. 5 Of such an one will I glory: yet of myself I will not glory, but in mine infirmities. 6 For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me. 7 And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. 8 For this thing I besought the Lord thrice, that it might depart from me. 9 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. 10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.

Here we may observe,

I. The narrative the apostle gives of the favours God had shown him, and the honour he had done him; for doubtless he himself is the man in Christ of whom he speaks. Concerning this we may take notice, 1. Of the honour itself which was done to the apostle: he was caught up into the third heaven, v. 2 . When this was we cannot say, whether it was during those three days that he lay without sight at his conversion or at some other time afterwards, much less can we pretend to say how this was, whether by a separation of his soul from his body or by an extraordinary transport in the depth of contemplation. It would be presumption for us to determine, if not also to enquire into, this matter, seeing the apostle himself says, Whether in the body or out of the body, I cannot tell. It was certainly a very extraordinary honour done him: in some sense he was caught up into the third heaven, the heaven of the blessed, above the aërial heaven, in which the fowls fly, above the starry heaven, which is adorned with those glorious orbs: it was into the third heaven, where God most eminently manifests his glory. We are not capable of knowing all, nor is it fit we should know very much, of the particulars of that glorious place and state; it is our duty and interest to give diligence to make sure to ourselves a mansion there; and, if that be cleared up to us, then we should long to be removed thither, to abide there for ever. This third heaven is called paradise ( v. 4 ), in allusion to the earthly paradise out of which Adam was driven for his transgression; it is called the paradise of God ( Rev. ii. 7 ), signifying to us that by Christ we are restored to all the joys and honours we lost by sin, yea, to much better. The apostle does not mention what he saw in the third heaven or paradise, but tells us that he heard unspeakable words, such as it is not possible for a man to utter—such are the sublimity of the matter and our unacquaintedness with the language of the upper world: nor was it lawful to utter those words, because, while we are here in this world, we have a more sure word of prophecy than such visions and revelations. 2 Pet. i. 19 . We read of the tongue of angels as well as men, and Paul knew as much of that as ever any man upon earth did, and yet preferred charity, that is, the sincere love of God and our neighbour. This account which the apostle gives us of his vision should check our curious desires after forbidden knowledge, and teach us to improve the revelation God has given us in his word. Paul himself, who had been in the third heaven, did not publish to the world what he had heard there, but adhered to the doctrine of Christ: on this foundation the church is built, and on this we must build our faith and hope. 2. The modest and humble manner in which the apostle mentions this matter is observable. One would be apt to think that one who had had such visions and revelations as these would have boasted greatly of them; but, says he, It is not expedient for me doubtless to glory, v. 1 . He therefore did not mention this immediately, nor till above fourteen years after, v. 2 . And then it is not without some reluctancy, as a thing which in a manner he was forced to by the necessity of the case. Again, he speaks of himself in the third person, and does not say, I am the man who was thus honoured above other men. Again, his humility appears by the check he seems to put upon himself ( v. 6 ), which plainly shows that he delighted not to dwell upon this theme. Thus was he, who was not behind the chief of the apostles in dignity, very eminent for his humility. Note, It is an excellent thing to have a lowly spirit in the midst of high advancements; and those who abase themselves shall be exalted.

II. The apostle gives an account of the methods God took to keep him humble, and to prevent his being lifted up above measure; and this he speaks of to balance the account that was given before of the visions and revelations he had had. Note, When God's people communicate their experiences, let them always remember to take notice of what God has done to keep them humble, as well as what he has done in favour to them and for their advancement. Here observe,

1. The apostle was pained with a thorn in the flesh, and buffeted with a messenger of Satan, v. 7 . We are much in the dark what this was, whether some great trouble or some great temptation. Some think it was an acute bodily pain or sickness; others think it was the indignities done him by the false apostles, and the opposition he met with from them, particularly on the account of his speech, which was contemptible. However this was, God often brings this good out of evil, that the reproaches of our enemies help to hide pride from us; and this is certain, that what the apostle calls a thorn in his flesh was for a time very grievous to him: but the thorns Christ wore for us, and with which he was crowned, sanctify and make easy all the thorns in the flesh we may at any time be afflicted with; for he suffered, being tempted, that he might be able to succour those that are tempted. Temptations to sin are most grievous thorns; they are messengers of Satan, to buffet us. Indeed it is a great grievance to a good man to be so much as tempted to sin.

2. The design of this was to keep the apostle humble: Lest he should be exalted above measure, v. 7 . Paul himself knew he had not yet attained, neither was already perfect; and yet he was in danger of being lifted up with pride. If God love us, he will hide pride from us, and keep us from being exalted above measure; and spiritual burdens are ordered, to cure spiritual pride. This thorn in the flesh is said to be a messenger of Satan, which he did not send with a good design, but on the contrary, with ill intentions, to discourage the apostle (who had been so highly favoured of God) and hinder him in his work. But God designed this for good, and he overruled it for good, and made this messenger of Satan to be so far from being a hindrance that it was a help to the apostle.

3. The apostle prayed earnestly to God for the removal of this sore grievance. Note, Prayer is a salve for every sore, a remedy for every malady; and when we are afflicted with thorns in the flesh we should give ourselves to prayer. Therefore we are sometimes tempted that we may learn to pray. The apostle besought the Lord thrice, that it might depart from him, v. 8 . Note, Though afflictions are sent for our spiritual benefit, yet we may pray to God for the removal of them: we ought indeed to desire also that they may reach the end for which they are designed. The apostle prayed earnestly, and repeated his requests; he besought the Lord thrice, that is, often. So that if an answer be not given to the first prayer, nor to the second, we must hold on, and hold out, till we receive an answer. Christ himself prayed to his Father thrice. As troubles are sent to teach us to pray, so they are continued to teach us to continue instant in prayer.

4. We have an account of the answer given to the apostle's prayer, that, although the trouble was not removed, yet an equivalent should be granted: My grace is sufficient for thee. Note, (1.) Though God accepts the prayer of faith, yet he does not always answer it in the letter; as he sometimes grants in wrath, so he sometimes denies in love. (2.) When God does not remove our troubles and temptations, yet, if he gives us grace sufficient for us, we have no reason to complain, nor to say that he deals ill by us. It is a great comfort to us, whatever thorns in the flesh we are pained with, that God's grace is sufficient for us. Grace signifies two things:—[1.] The good-will of God towards us, and this is enough to enlighten and enliven us, sufficient to strengthen and comfort us, to support our souls and cheer up our spirits, in all afflictions and distresses. [2.] The good work of God in us, the grace we receive from the fulness that is in Christ our head; and from him there shall be communicated that which is suitable and seasonable, and sufficient for his members. Christ Jesus understands our case, and knows our need, and will proportion the remedy to our malady, and not only strengthen us, but glorify himself. His strength is made perfect in our weakness. Thus his grace is manifested and magnified; he ordains his praise out of the mouths of babes and sucklings.

7. exalted above measure-- Greek, "overmuch uplifted." How dangerous must self-exaltation be, when even the apostle required so much restraint! [Bengel].

abundance-- Greek, "the excess"; exceeding greatness.

given ... me-- namely, by God ( Job 5:6 ; Php 1:29 ).

thorn in the flesh-- ( Nu 33:55 ; Eze 28:24 ). Alford thinks it to be the same bodily affliction as in Ga 4:13 , 14 . It certainly was something personal, affecting him individually, and not as an apostle: causing at once acute pain (as "thorn" implies) and shame ("buffet": as slaves are buffeted, 1Pe 2:20 ).

messenger of Satan-- who is permitted by God to afflict His saints, as Job ( Job 2:7 ; Lu 13:16 ).

to buffet me-- In Greek, present: to buffet me even now continuously. After experiencing the state of the blissful angels, he is now exposed to the influence of an evil angel. The chastisement from hell follows soon upon the revelation from heaven. As his sight and hearing had been ravished with heavenly "revelations," so his touch is pained with the "thorn in the flesh."

8. For-- "concerning this thing."

thrice-- To his first and second prayer no answer came. To his third the answer came, which satisfied his faith and led him to bow his will to God's will. So Paul's master, Jesus, thrice prayed on the Mount of Olives, in resignation to the Father's will. The thorn seems (from 2Co 12:9 , and Greek, 2Co 12:7 , "that he may buffet me") to have continued with Paul when he wrote, lest still he should be "overmuch lifted up."

the Lord-- Christ. Escape from the cross is not to be sought even indirectly from Satan ( Lu 4:7 ). "Satan is not to be asked to spare us" [Bengel].

9. said-- literally, "He hath said," implying that His answer is enough [Alford].

is sufficient-- The trial must endure, but the grace shall also endure and never fail thee [Alford], ( De 33:25 ). The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, Thy grace is sufficient for me" [Bengel].

my strength-- Greek, "power."

is made perfect-- has its most perfect manifestation.

in weakness-- Do not ask for sensible strength, FOR My power is perfected in man's "strengthlessness" (so the Greek). The "for" implies, thy "strengthlessness" (the same Greek as is translated "weakness"; and in 2Co 12:10 , "infirmities") is the very element in which My "power" (which moves coincident with "My grace") exhibits itself more perfectly. So that Paul instead of desiring the infirmity to "depart," "rather" henceforth "glories in infirmities, that the power of Christ may rest (Greek, 'tabernacle upon,' cover my infirmity all over as with a tabernacle; compare Greek, Joh 1:12 ) upon" him. This effect of Christ's assurance on him appears, 2Co 4:7 ; 1Co 2:3 , 4 ; compare 1Pe 4:14 . The "My" is omitted in some of the oldest manuscripts; the sense is the same, "power" (referring to God's power) standing absolutely, in contrast to "weakness" (put absolutely, for man's weakness). Paul often repeats the word "weakness" or "infirmity" (the eleventh, twelfth, and thirteenth chapters) as being Christ's own word. The Lord has more need of our weakness than of our strength: our strength is often His rival; our weakness, His servant, drawing on His resources, and showing forth His glory. Man's extremity is God's opportunity; man's security is Satan's opportunity. God's way is not to take His children out of trial, but to give them strength to bear up against it ( Psa 88:7 ; Joh 17:15 ).

10. take pleasure in-- too strongly. Rather as the Greek, "I am well contented in."

infirmities-- the genus. Two pairs of species follow, partly coming from "Satan's messenger," partly from men.

reproaches-- "insults."

when-- in all the cases just specified.

then-- then especially.

strong-- "powerful" in "the power of Christ" ( 2Co 12:9 ; 2Co 13:4 ; He 11:34 ).

And He went out from thence, and came into His own country; and His disciples follow Him.2. And when the sabbath day was come, He began to teach in the synagogue: and many hearing Him were astonished, saying, "From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?3. Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us?" And they were offended at Him.4. But Jesus said unto them, "A prophet is not without honour but in his own country, and among his own kind, and in his own house."5. And He could there do no mighty work, save that He laid His hands upon a few sick folk, and healed them.6. And He marvelled because of their unbelief.

After the miracles which have been related, the Lord returns into His own country, not that He was ignorant that they would despise Him, but that they might have no reason to say, If Thou hadst come, we had believed Thee. Wherefore it is said, "And He went out from thence, and came into His own country."

He means by His country, Nazareth, in which He was brought up. But how great the blindness of the Nazarenes! they despise Him, Who by His words and deeds they might know to be the Christ, solely on account of His kindred.

"And when the sabbath day was come, He began to teach in the synagogue; and many hearing Him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?"

By wisdom is meant His doctrine, by powers, the cures and miracles which He did. It goes on: Is not this the carpenter, the son of Mary?"

Matthew indeed says that He was called the son of a carpenter; nor are we to wonder, since both might have been said, for they believed Him to be a carpenter, because He was the son of a carpenter.

Jesus is called the son of a workman, of that one, however, whose work was the morning and the sun, that is, the first and second Church, as a figure of which the woman and the damsel are healed.

For although human things are not to be compared with divine, still the type is complete, because the Father of Christ works by fire and spirit. It goes on: "The brother of James, and Joses, of Jude, and of Simon. And are not his sisters here with us?"

They bear witness that His brothers and sisters were with Him, who nevertheless are not to be taken for the sons of Joseph or of Mary, as heretics say, but rather, as is usual in Scripture, we must understand them to be His relations, as Abraham and Lot are called brothers, though Lot was brother’s son to Abraham.

"And they were offended at Him." The stumbling and the error of the Jews is our salvation, and the condemnation of heretics. For so much did they despise the Lord Jesus Christ, as to call Him a carpenter, and son of a carpenter. It goes on: "And Jesus said unto them, A prophet is not without honour, but in his own country."

Even Moses bears witness that the Lord is called a Prophet in the Scripture, for predicting His future Incarnation to the sons of Israel, he says, "A Prophet shall the Lord raise up unto you of your brethren." [ Acts 7:37 ] But not only He Himself, Who is Lord of prophets, but also Elias, Jeremiah, and the remaining lesser prophets, were worse received in their own country than in strange cities, for it is almost natural for men to envy their fellow-townsmen; for they do not consider the present works of the man, but they remember the weakness of Him infancy.

Oftentimes also the origin of a man brings him contempt, as it is written, "Who is the son of Jesse?" [ 1Sam 25:10 ] for the Lord "hath respect unto the lowly; as to the proud, He beholdeth them afar off." Theophylact: Or again, if the prophet has noble relations, his countrymen hate them, and on that account do not honour the prophet.

There follows, "And He could there do no mighty work, etc." What, however, is here expressed by He could not, we must take to mean, He did not choose, because it was not that He was weak, but that they were faithless; He does not therefore work any miracles there, for He spared them, lest they should be worthy of greater blame, if they believed not, even with miracles before their eyes.

Or else, for the working of miracles, not only the power of the Worker is necessary, but the faith of the recipient, which was wanting in this case: therefore Jesus did not choose to work any signs there. There follows: "And He marvelled at their unbelief."

Not as if He Who knows all things before they are done, wonders at what He did not expect or look forward to, but knowing the hidden things of the heart, and wishing to intimate to men that it was wonderful, He openly shews that He wonders. And indeed the blindness of the Jews is wonderful, for they neither believed what their prophets said of Christ, nor would in their own persons believe on Christ, Who was born amongst them. Mystically again; Christ is despised in His own house and country, that is, amongst the people of the Jews, and therefore He worked few miracles there, lest they should become altogether inexcusable. But He performs greater miracles every day amongst the Gentiles, not so much in the healing of their bodies, as in the salvation of their souls.

----- And He went round about the villages, teaching.7. And He called unto Him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;8. And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:9. But be shod with sandals; and not put on two coats.10. And He said unto them, "In what place soever ye enter into an house, there abide till ye depart from that place.11. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, it shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city."12. And they went out, and preached that men should repent.13. And they cast out many devils, and anointed with oil many that were sick, and healed them.

The Lord not only preached in the cities, but also in villages, that we may learn not to despise little things, nor always to seek for great cities, but to sow the word of the Lord in abandoned and lowly villages.

Wherefore it is said, "And He went round about the villages, teaching."

Now our kind and merciful Lord and Master did not grudge His servants and their disciples His own virtues, and as He Himself had healed every sickness and every infirmity, so also He gave the same power to His disciples.

"And He called unto Him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits."

Great is the difference between giving and receiving. Whatsoever He does, is done in His own power, as Lord; if they do any thing, they confess their own weakness and the power of the Lord, saying in the name of Jesus, "Arise, and walk."

Again He sends the Apostles two and two that they might become more active; for, as says the Preacher, "Two are better than one." [ Ecc 4:9 ] But if He had sent more than two, there would not have been a sufficient number to allow of their being sent to many villages.

Further, the Lord sent the disciples to preach, two and two, because there are two precepts of charity, namely, the love of God, and of our neighbour; and charity cannot be between less than two; by this therefore He implies to us, that he who has not charity towards his neighbour, ought in no way to take upon himself the office of preaching.

"And He commanded them, that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: but be shod with sandals; and not put on two coats."

For such should be the preacher’s trust in God, that, though he takes no thought for supplying his own wants in this present world, yet he should feel most certain that these will not be left unsatisfied, lest whilst his mind is taken up with temporal things, he should provide less of eternal things to others.

, Vict. Ant. e Cat. in Marc.: The Lord also gives them this command, that they might shew by their mode of life, how far removed they were from the desire of riches.

Instructing them also by this means not to be fond of receiving gifts, in order too that those, who saw them proclaim poverty, might be reconciled to it, when they saw that the Apostles themselves possessed nothing.

Or else; according to Matthew, the Lord immediately subjoined, "The workman is worthy of his meat," [ Mat 10:19 ] which sufficiently proves why He forbade their carrying or possessing such things; not because they were not necessary, but because He sent them in such a way as to shew, that they were due to them from the faithful, to whom they preached the Gospel.

From this it is evident that the Lord did not mean by this precept that the Evangelists ought to live only on the gifts of those to whom they preach the Gospel, else the Apostle transgressed this precept when he procured his livelihood by the labour of his own hands, but He meant that He had given them a power, in virtue of which, they might be assured these things were due to them.

It is also often asked, how it comes that Matthew and Luke have related that the Lord commanded His disciples not to carry even a staff, whilst Mark says, "And He commanded them that they should take nothing for their journey, save a staff only." Which question is solved, by supposing that the word ’staff’ has a meaning in Mark, who says that it ought to be carried, different from that which it bears in Matthew and Luke, who affirm the contrary. For in a concise way one might say, Take none of the necessaries of life with you, nay, not a staff, save a staff only; so that the saying, nay not a staff, may mean, nay not the smallest thing; but that which is added, "save a staff only," may mean that, through the power received by them from the Lord, of which a rod is the ensign, nothing, even of those things which they do not carry, will be wanting to them.

The Lord, therefore, said both, but because one Evangelist has not given both, men suppose, that he who has said that the staff, in one sense, should be taken, is contrary to him who again has declared, that, in another sense, it should be left behind: now however that a reason has been given, let no one think so.

So also when Matthew declares that shoes are not to be worn on the journey, he forbids anxiety about them, for the reason why men are anxious about carrying them, is that they may not be without them. This is also to be understood of the two coats, that no man should be troubled about having only that with which he is clad from anxiety lest he should need another, when he could always obtain one from the power given by the Lord.

In like manner Mark, by saying that they are to be shod with sandals or soles, warns us that this mode of protecting the feet has a mystical signification, that the foot should neither be covered above nor be naked on the ground, that is, that the Gospel should neither be hid, nor rest upon earthly comforts; and in that He forbids their possessing or taking with them, or more expressly their wearing, two coats, He bids them walk simply, not with duplicity. But whosoever thinks that the Lord could not in the same discourse say some things figuratively, others in a literal sense, let him look into His other discourses, and he shall see, how rash and ignorant is his judgment.

Again, by the two tunics He seems to me to mean two sets of clothes; not that in places like Scythia, covered with the ice and snow, a man should be content with only one garment, but by coat, I think a suit of clothing is implied, that being clad with one, we should not keep another through anxiety as to what may happen.

Or else, Matthew and Luke neither allow shoes nor staff, which is meant to point out the highest perfection. But Mark bids them take a staff and be shod with sandals, which is spoken by permission. [see 1Co 7:7 ]

Again, allegorically; under the figure of a scrip is pointed out the burdens of this world, by bread is meant temporal delights, by money in the purse, the hiding of wisdom; because he who receives the office of a doctor, should neither be weighed down by the burden of worldly affairs, nor be made soft by carnal desires, nor hide the talent of the word committed to him under the case of an inactive body. It goes on, "And He said unto them, In what place soever ye enter into an house, there abide till ye depart from that place."

That is, lest they should be accused of gluttony in passing from one to another. It goes on, "And whoever shall not receive you, etc." This the Lord commanded them, that they might shew that they had walked a long way for their sakes, and to no purpose. Or, because they received nothing from them, not even dust, which they shake off, that it might be a testimony against them, that is, by way of convicting them.

Or else, that it might be a witness of the toil of the way, which they sustained for them; or as if the dust of the sins of the preachers was turned against themselves.

"And they went and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them."

Mark alone mentions their anointing with oil. James however, in his canonical Epistle, says a thing similar. For oil both refreshes our labours, and gives us light and joy; but again, oil signifies the mercy of the unction of God, the healing of infirmity, and the enlightening of the heart, the whole of which is worked by prayer.

It also means, the grace of the Holy Ghost, by which we are eased from our labours, and receive light and spiritual joy.

Where it is evident from the Apostles themselves, that it is an ancient custom of the holy Church that persons possessed or afflicted with any disease whatever, should be anointed with oil consecrated by priestly blessing.

After the miracles that Christ had performed, though he was not ignorant how much they despised him, yet that there might be no excuse for their disbelief, he condescended to return to them. (Theophylactus)

St. Matthew relates that they asked: Is not this the son of the carpenter? It is not improbable that both questions were asked; it was certainly very natural to take him for a carpenter, who was the son of one. (St. Augustine) --- They were scandalized at his lowly birth and humble parentage. Hence Jesus Christ take occasion to expose the malice and envy of the Jews, in refusing him, and to shew that the Gentiles would more esteem him. See Luke iv. 25, and John i.

And he could not[1] do any miracle there.]

in Scripture, is divers times the same as nolle. So Genesis xxxvii, it is said of Joseph's brothers, they could not, (non poterant) i.e. would not, speak to him peaceably. See John xii. 39, &c.

CHAPTER 6

1 Christ is contemned of his countrymen. 7 He giveth the twelve power over unclean spirits. 14 Divers opinions of Christ. 27 John Baptist is beheaded, 29 and buried. 30 The apostles return from preaching. 34 The miracle of five loaves and two fishes. 48 Christ walketh on the sea: 53 and healeth all that touch him.

Ver. 1. Going out from thence, i.e., from Capernaum, where He raised Jairus' daughter.

He went into His own country, i.e., to Nazareth, where He was brought up.

Ver. 2. They were in admiration at His doctrine: literally, they admired in His doctrine. This is a Hebraism. For the Hebrews use ב as a preposition of contact either corporal or mental in the place of an accusative. Thus they say, I touch in the hand, instead of, I touch the hand; I believe in God, instead of, I believe God; I admire in wisdom, for I admire wisdom.

Ver. 5. And He could not do any miracles there. Could not, i.e., would not, because He did not think it proper to give what was holy to dogs, that is, to force His miracles upon unbelieving and ungrateful citizens. So could not is used for would not (Gen. xxxvii. 4, and John vii. 7). "Because," says Victor of Antioch on this passage, "two things must coincide for the attaining of health, namely, the faith of those who need healing, and the power of him who will heal; therefore, if either of these be wanting, the blessing of a cure will not readily be attained."

Ver. 6. He wondered because of their unbelief. This seems to conflict with what is said in Luk_4:22, And all bare Him record, and wondered at the gracious words which proceeded out of His mouth. I answer, that the inhabitants of Nazareth wondered, indeed, that Jesus, the son of a carpenter, their well-known neighbour, should be so wise and eloquent, and yet were incredulous with respect to His doctrine and person, that He was in very deed the Messias or Christ. And that this was so is plain from what Luke subjoins.

1 And he went out from thence, and came into his own country; and his disciples follow him. 2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him. 4 But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. 5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled because of their unbelief. And he went round about the villages, teaching.

Here, I. Christ makes a visit to his own country, the place not of his birth, but of his education; that was Nazareth; where his relations were. He had been in danger of his life among them ( Luke iv. 29 ), and yet he came among them again; so strangely doth he wait to be gracious, and seek the salvation of his enemies. Whither he went, though it was into danger, his disciples followed him ( v. 1 ); for they had left all, to follow him whithersoever he went.

II. There he preached in their synagogue, on the sabbath day, v. 2 . It seems, there was not such flocking to him there as in other places, so that he had no opportunity of preaching till they came together on the sabbath day; and then he expounded a portion of scripture with great clearness. In religious assemblies, on sabbath days, the word of God is to be preached according to Christ's example. We give glory to God by receiving instruction from him.

III. They could not but own that which was very honourable concerning him. 1. That he spoke with great wisdom, and that this wisdom was given to him, for they knew he had no learned education. 2. That he did mighty works, did them with his own hands, for the confirming of the doctrine he taught. They acknowledged the two great proofs of the divine original of his gospel—the divine wisdom that appeared in the contrivance of it, and the divine power that was exerted for the ratifying and recommending of it; and yet, though they could not deny the premises, they would not admit the conclusion.

IV. They studied to disparage him, and to raise prejudices in the minds of people against him, notwithstanding. All this wisdom, and all these mighty works, shall be of no account, because he had a home-education, had never travelled, nor been at any university, or bred up at the feet of any of their doctors ( v. 3 ); Is not this the Carpenter? In Matthew, they upbraid him with being the carpenter's son, his supposed father Joseph being of that trade. But, it seems, they could say further, Is not this the Carpenter? our Lord Jesus, it is probable, employing himself in that business with his father, before he entered upon his public ministry, at least, sometimes in journey-work. 1. He would thus humble himself, and make himself of no reputation, as one that had taken upon him the form of a servant, and came to minister. Thus low did our Redeemer stoop, when he came to redeem us out of our low estate. 2. He would thus teach us to abhor idleness, and to find ourselves something to do in this world; and rather to take up with mean and laborious employments, and such as no more is to be got by than a bare livelihood, than indulge ourselves in sloth. Nothing is more pernicious for young people than to get a habit of sauntering. The Jews had a good rule for this—that their young men who were designed for scholars, were yet bred up to some trade, as Paul was a tent-maker, that they might have some business to fill up their time with, and, if need were, to get their bread with. 3. He would thus put an honour upon despised mechanics, and encourage those who eat the labour of their hands, though great men look upon them with contempt.

Another thing they upbraided him with, was, the meanness of his relations; " He is the son of Mary; his brethren and sisters are here with us; we know his family and kindred;" and therefore, though they were astonished at his doctrine ( v. 2 ), yet they were offended at his person ( v. 3 ), were prejudiced against him, and looked upon him with contempt; and for that reason would not receive his doctrine, though ever so well recommended. May we think that if they had not known his pedigree, but he had dropped among them from the clouds, without father, without mother, and without descent, they would have entertained him with any more respect? Truly, no; for in Judea, where this was not know, that was made an objection against him ( John ix. 29 ); As for this fellow, we know not from whence he is. Obstinate unbelief will never want excuses.

V. Let us see how Christ bore this contempt.

1. He partly excused it, as a common thing, and what might be expected, though not reasonably or justly ( v. 4 ); A prophet is not despised any where but in his own country. Some exceptions there may be to this rule; doubtless many have got over this prejudice, but ordinarily it holds good, that ministers are seldom so acceptable and successful in their own country as among strangers; familiarity in the younger years breeds a contempt, the advancement of one that was an inferior begets envy, and men will hardly set those among the guides of their souls whose fathers they were ready to set with the dogs of their flock; in such a case therefore it must not be thought hard, it is common treatment, it was Christ's, and wisdom is profitable to direct to other soil.

2. He did some good among them, notwithstanding the slights they put upon him, for he is kind even to the evil and unthankful; He laid his hands upon a few sick folks, and healed them. Note, It is generous, and becoming the followers of Christ, to content themselves with the pleasure and satisfaction of doing good, though they be unjustly denied the praise of it.

3. Yet he could there do no such mighty works, at least not so many, as in other places, because of the unbelief that prevailed among the people, by reason of the prejudices which their leaders instilled into them against Christ, v. 5 . It is a strange expression, as if unbelief tied the hands of omnipotence itself; he would have done as many miracles there as he had done elsewhere, but he could not, because people would not make application to him, nor sue for his favours; he could have wrought them, but they forfeited the honour of having them wrought for them. Note, By unbelief and contempt of Christ men stop the current of his favours to them, and put a bar in their own door.

4. He marvelled because of their unbelief, v. 6 . We never find Christ wondering but at the faith of the Gentiles that were strangers, as the centurion ( Matt. viii. 10 ), and the woman of Samaria, and at the unbelief of Jews that were his own countrymen. Note, The unbelief of those that enjoy the means of grace, is a most amazing thing.