Matthew 4:17

Christ's Gospel should be preached by him who can control his appetites, who condemns the goods of this life, and desires not empty honours. "From this time began Jesus to preach," that is, after having been tempted, He had overcome hunger in the desert, despised covetousness on the mountain, rejected ambitious desires in the temple. Or from the time that John was delivered up; for had He begun to preach while John was yet preaching, He would have made John be lightly accounted of, and John's preaching would have been though superfluous by the side of Christ's teaching; as when the sun rises at the same time with the morning star, the star's brightness is hid.

For another cause also He did not preach till John was in prison, that the multitude might not be split into two parties; or as John did no miracle, all men would have been drawn to Christ by His miracles.

In this He further teaches that none should despise the words of a person inferior to Him; as also the Apostle, "If any thing be revealed to him that sits, let the first hold his peace." [1 Cor 14:30]

He did wisely in making now the beginning of His preaching, that He should not trample upon John's teaching, but that He might the rather confirm it and demonstrate him to have been a true witness.

Shewing also thereby that He was Son of that same God whose prophet John was; and therefore He says, "Repent ye."

He does not straightway preach righteousness which all knew, but repentance, which all needed. Who then dared to say, "I desire to be good, but am not able?" For repentance corrects the will; and if ye will not repent through fear of evil, at least ye may for the pleasure of good things; hence He says, "the kingdom of heaven is at hand;" that is, the blessings of the heavenly kingdom. As if He has said, Prepare yourselves by repentance, for the time of eternal reward is at hand.

And note, He does not say the kingdom of the Canaanite, or the Jebusite, is at hand; the "the kingdom of heaven." The law promised worldly goods, but the Lord heavenly kingdoms.

Also observe how that in this His first address He says nothing of Himself openly; and that very suitably to the case, for they had yet no right opinion concerning Him. In this commencement moreover He speaks nothing severe, nothing burdensome, as John had concerning the axe laid to the root of the condemned tree, and the lie; but he puts first things merciful, preaching the glad tidings of the kingdom of heaven.

Mystically interpreted, Christ begins to preach as soon as John was delivered to prison, because when the Law ceased, the Gospel commenced.

But the rest, round whom the world’s growths have fastened, as the rocks on the sea-shore are covered over with sea-weed, make light of immortality, like the old man of Ithaca, eagerly longing to see, not the truth, not the fatherland in heaven, not the true light, but smoke. But godliness, that makes man as far as can be like God, designates God as our suitable teacher, who alone can worthily assimilate man to God. This teaching the apostle knows as truly divine. …

Hipp . Who is the son goodly and envied, even to this day, but our Lord Jesus Christ? An object of envy is He indeed to those who choose to hate Him, yet He is not by any means to be overcome. For though He endured the cross, yet as God He returned to life, having trampled upon death, as His God and Father addresses Him, and says, “Sit Thou at my right hand.” And that even those are brought to nought who strive with the utmost possible madness against Him, he has taught us, when he says, “Against Him the archers took counsel together, and reviled Him.” For the “archers”, that is, the leaders of the people, did convene their assemblies, and take bitter counsel. “But their bows were broken, and the sinews of their arms were relaxed, by the hand of the Mighty One of Jacob,” that is to say, by God the Father, who is the Lord of power, who also made His Son blessed in heaven and on earth. …

The numbers which are recorded in the book of that name obtained a place in Scripture in accordance with some principle which determines their proportion to each thing. We ought therefore to enquire whether the book of Moses which is called Numbers teaches us, should we be able to trace it out, in some special way, the principle with regard to this matter. This remark I make to you at the outset of my tenth book, for in many passages of Scripture I have observed the number ten to have a peculiar privilege, and you may consider carefully whether the hope is justified that this volume will bring you from God some special benefit. That this may prove to be the case, we will seek to yield ourselves as fully as we can to God, who loves to bestow His choicest gifts. …

And after this let us see in what sense it is said to Peter, and to every Peter, “ I will give unto thee the keys of the kingdom of heaven. ” And, in the first place, I think that the saying, “I will give unto thee the keys of the kingdom of heaven,” is spoken in consistency with the words, “The gates of Hades shall not prevail against it.” For he is worthy to receive from the same Word the keys of the kingdom of heaven, who is fortified against the gates of Hades so that they do not prevail against him, receiving, as it were, for a prize, the keys of the kingdom of heaven, because the gates of Hades had no power against him, that he might open for himself the gates that were closed to those who had been conquered by the gates of Hades. …

In this wicked world, in these evil days, when the Church measures her future loftiness by her present humility, and is exercised by goading fears, tormenting sorrows, disquieting labors, and dangerous temptations, when she soberly rejoices, rejoicing only in hope, there are many reprobate mingled with the good, and both are gathered together by the gospel as in a drag net; and in this world, as in a sea, both swim enclosed without distinction in the net, until it is brought ashore, when the wicked must be separated from the good, that in the good, as in His temple, God may be all in all. …

37. The question may indeed be raised as to how John gives us this account of the calling of the disciples, which is to the effect that, certainly not in Galilee, but in the vicinity of the Jordan, Andrew first of all became a follower of the Lord, together with another disciple whose name is not declared; that, in the second place, Peter got that name from Him; and thirdly, that Philip was called to follow Him; whereas the other three evangelists, in a satisfactory concord with each other, Matthew and Mark in particular being remarkably at one here, tell us that the men were called when they were engaged in fishing. Luke, it is true, does not mention An drew by name. Nevertheless, we can gather that he was in that same vessel, from the narrative of Matthew and Mark, who furnish a concise history of the manner in which the affair was gone about. …

19. First then in order to our receiving eternal life which shall be given at the last, there comes to us a gift from God’s goodness from the beginning of our faith, to wit, the remission of sins. For while they remain, there remains in some sort enmity against God, and alienation from Him, which comes from what is evil in us; since Scripture does not speak falsely, which says, “Your sins separate between you and God.” He does not then bestow on us His good things, except He take away our evil things. And the former increase in proportion as the latter are diminished; nor will the one be perfected, till the other be brought to an end. …

20. Against this gratuitous gift, against this grace of God, does the impenitent heart speak. This impenitence then is “the blasphemy of the Spirit, which shall not be forgiven, neither in this world, neither in the world to come.” For against the Holy Spirit, by whom they whose sins are all forgiven are baptized, and whom the Church hath received, that “whosesoever sins she remits, they may be remitted,” does he speak, whether in the thought only, or also in the tongue, a very heinous and exceedingly ungodly word, who “when the patience of God leadeth him to repentance, after his hardness and impenitent heart treasureth up unto himself wrath against the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his deeds.” This impenitence then, for so by some one general name may we call both this blasphemy and the word against the Holy Gho …

1. We have heard the Gospel, and in it the Lord reproving those who knew how to discern the face of the sky, and know not how to discover the time of faith, the kingdom of heaven which is at hand. Now this He said to the Jews; but His words reach even unto us. Now the Lord Jesus Christ Himself began the preaching of His Gospel in this way; “Repent ye, for the kingdom of heaven is at hand.” In like manner too John the Baptist and His forerunner began thus; “Repent ye, for the kingdom of heaven is at hand.” And now the Lord rebuketh those who would not repent, when “the kingdom of heaven was at hand.” “The kingdom of heaven,” as He saith Himself, “will not come with observation.” And again He saith, “The kingdom of heaven is within you.” Let every one then wisely receive the admonitions of the Master, that he may not lose the season of the mercy of the Saviour, which is now being dealt out …

31. Your next point is that “the kingdom of heaven is promised even in the Old Testament,” and you adduce evidence from the Apocrypha, although it is clear that the kingdom of heaven was first preached under the Gospel by John the Baptist, and our Lord and Saviour, and the Apostles. Read the Gospels. John the Baptist cries in the desert, “Repent, for the kingdom of heaven is at hand”; and concerning the Saviour it is written, “From that time He began to preach and to say, Repent, for the kingdom of heaven is at hand.” And again,“Jesus went round about the towns and villages, teaching in their synagogues, and preaching the kingdom of God.” And He commanded His Apostles to“go and preach, saying, the kingdom of heaven is at hand.” But you call us Manichæans because we prefer the Gospel to the law, and say that in the latter we have the shadow, in the former, the substance, and you do not se …

14. Jesus Christ was the Son of God, yet He preached not the Gospel before His Baptism. If the Master Himself followed the right time in due order, ought we, His servants, to venture out of order? From that time Jesus began to preach , when the Holy Spirit had descended upon Him in a bodily shape, like a dove ; not that Jesus might see Him first, for He knew Him even before He came in a bodily shape, but that John, who was baptizing Him, might behold Him. For I , saith he, knew Him not: but He that sent me to baptize with water, He said unto me, Upon whomsoever thou shalt see the Spirit descending and abiding on Him, that is He . …