Tuesday of the 1st week in Ordinary Time

Silo; either in some private house, or in the porch before the tabernacle. She complied with the entreaty of her husband. (Menochius) --- Stool. Hebrew, "Heli was sitting upon a throne, near the steps, leading to the palace of the Lord." It is also called the temple, or the house of God, though it was only a tent, Matthew xii. 4., &c. Perhaps women were not allowed to go beyond the porch.

A vow; rightly trusting that her husband would give his consent, Numbers xxx. 7. --- Razor. Hebrew mora, "scissors." Septuagint, "iron." Some copies add, "he shall not drink wine, nor any intoxicating drink." In quality of Levite, Samuel was bound to serve the tabernacle from 25 or 30 years of age till he was 50, Numbers iv. 2. Anna consecrates him to the Lord for life, and promises that he shall be a Nazarite, like Samson, and St. John the Baptist. The law prescribes no rules for these perpetual Nazarites, Numbers vi. 3. Many of the ancients believe that Samuel always observed the prescriptions of Moses, and abstained from intoxicating liquors; though the Hebrew and Vulgate are silent on this head. We find that during his administration as Judge, he was not able to continue always near the tabernacle. (Calmet) --- When he came to years of discretion, he might depart if he thought proper, like other Levites. Had he been of another tribe, he must have been redeemed. (Worthington) --- Esther, Elcana, or Samuel, might have annulled this vow. (Salien, the year of the world 2900.)

Prayers, out of fervour; not through vain superstition and ostentation, as the Pharisees and pagans did, Matthew xxiii. 14. Christ does not condemn many, or long prayers, since he prayed whole nights for our instruction, Luke xxi. 43., and vi. 12., and 1 Thessalonians v. 17. --- Mouth. He tried, but could not hear what she said. (Calmet)

Much. Heli's "son or servant," (Greek: paidarion, according to the Septuagint) addressed these words to Anna. Her going to pray immediately after a feast, instead of taking recreation, increased the suspicion. (St. Chrysostom, hom. 1.) --- Salien (the year before Christ 1153) observes the many instances of patience which Anna exhibits on this occasion. (Haydock) --- She teaches us not to answer the unjust reproaches of our superiors with haughtiness. (Du Hamel)

My lord. She gives him this title, though he had called her a drunken woman. (Haydock) --- Unhappy. Hebrew, "of a hard (or afflicted) spirit." See Canticle of Canticles viii. 6. (Calmet)

Belial; "without restraint;" abandoned. (Haydock) --- Septuagint, "pestiferous." --- Sorrow. Hebrew, "meditation;" (Calmet) what preys upon my spirits. (Haydock)

Peace, with all blessings. (Menochius)

Eyes: that thou wouldst lay aside thy suspicions against my character, and pray (Calmet) that I may obtain so great a happiness. --- Changed. Hebrew, "no more," as it had been sad, and defaced with tears. (Haydock) --- She was now full of hope and joy. (Menochius) --- Septuagint, "her countenance fell not." She was not moved with anger or with jealousy, Genesis iv. 6. (Calmet)

About, at the expiration of the year, which term the ancients frequently allowed between the conception and the nativity, Genesis xviii. 10. --- Samuel. This name imports, asked of God. (Challoner) --- Some letters are omitted for the easier pronunciation, as the Hebrews would now write it, Saul-meel; (Calmet) or it may signigy, "God placed him," sum-hal. (Tirinus) --- Shaal means, "to ask." But Vatable thinks that Anna retained only the first letter. (Menochius)

9 So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the Lord . 10 And she was in bitterness of soul, and prayed unto the Lord , and wept sore. 11 And she vowed a vow, and said, O Lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the Lord all the days of his life, and there shall no razor come upon his head. 12 And it came to pass, as she continued praying before the Lord , that Eli marked her mouth. 13 Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken. 14 And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee. 15 And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the Lord . 16 Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto. 17 Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him. 18 And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad.

Elkanah had gently reproved Hannah for her inordinate grief, and here we find the good effect of the reproof.

I. It brought her to her meat. She ate and drank, v. 9 . She did not harden herself in sorrow, nor grow sullen when she was reproved for it; but, when she perceived her husband uneasy that she did not come and eat with them, she cheered up her own spirits as well as she could, and came to table. It is as great a piece of self-denial to control our passions as it is to control our appetites.

II. It brought her to her prayers. It put her upon considering, "Do I well to be angry? Do I well to fret? What good does it do me? Instead of binding the burden thus upon my shoulders, had I not better easy myself of it, and cast it upon the Lord by prayer?" Elkanah had said, Am not I better to thee than ten sons? which perhaps occasioned her to think within herself, "Whether he be so or no, God is, and therefore to him will I apply, and before him will I pour out my complaint, and try what relief that will give me." If ever she will make a more solemn address than ordinary to the throne of grace upon this errand, now is the time. They are at Shiloh, at the door of the tabernacle, where God had promised to meet his people, and which was the house of prayer. They had recently offered their peace-offerings, to obtain the favour of God and all good and in token of their communion with him; and, taking the comfort of their being accepted of him, they had feasted upon the sacrifice; and now it was proper to put up her prayer in virtue of that sacrifice, for the peace-offerings, for by it not only atonement is made for sin, but the audience and acceptance of our prayers and an answer of peace to them are obtained for us: to that sacrifice, in all our supplications, we must have an eye. Now concerning Hannah's prayer we may observe,

1. The warm and lively devotion there was in it, which appeared in several instances, for our direction in prayer. (1.) She improved the present grief and trouble of her spirit for the exciting and quickening of her pious affections in prayer: Being in bitterness of soul, she prayed, v. 10 . This good use we should make of our afflictions, they should make us the more lively in our addresses to God. Our blessed Saviour himself, being in an agony, prayed more earnestly, Luke xxii. 44 . (2.) She mingled tears with her prayers. It was not a dry prayer: she wept sore. Like a true Israelite, she wept and made supplication ( Hos. xii. 4 ), with an eye to the tender mercy of our God, who knows the troubled soul. The prayer came from her heart, as the tears from her eyes. (3.) She was very particular, and yet very modest, in her petition. She begged a child, a man-child, that it might be fit to serve in the tabernacle. God gives us leave, in prayer, not only to ask good things in general, but to mention that special good thing which we most need and desire. Yet she says not, as Rachel, Give me children, Gen. xxx. 1 . She will be very thankful for one. (4.) She made a solemn vow, or promise, that if God would give her a son she would give him up to God, v. 11 . He would be by birth a Levite, and so devoted to the service of God, but he should be by her vow a Nazarite, and his very childhood should be sacred. It is probable she had acquainted Elkanah with her purpose before, and had had his consent and approbation. Note, Parents have a right to dedicate their children to God, as living sacrifices and spiritual priests; and an obligation is thereby laid upon them to serve God faithfully all the days of their life. Note further, It is very proper, when we are in pursuit of any mercy, to bind our own souls with a bond, that, if God give it us, we will devote it to his honour and cheerfully use it in his service. Not that hereby we can pretend to merit the gift, but thus we are qualified for it and for the comfort of it. In hope of mercy, let us promise duty. (5.) She spoke all this so softly that none could hear her. Her lips moved, but her voice was not heard, v. 13 . Hereby she testified her belief of God's knowledge of the heart and its desires. Thoughts are words to him, nor is he one of those gods that must be cried aloud to, 1 Kings xviii. 27 . It was likewise an instance of her humility and holy shamefacedness in her approach to God. She was none of those that made her voice to be heard on high, Isa. lviii. 4 . It was a secret prayer, and therefore, though made in a public place, yet was thus made secretly, and not, as the Pharisees prayed, to be seen of men. It is true prayer is not a thing we have reason to be ashamed of, but we must avoid all appearances of ostentation. Let what passes between God and our souls be kept to ourselves.

2. The hard censure she fell under for it. Eli was now high priest, and judge in Israel; he sat upon a seat in the temple, to oversee what was done there, v. 9 . The tabernacle is here called the temple, because it was now fixed, and served all the purposes of a temple. There Eli sat to receive addresses and give direction, and somewhere (it is probable in a private corner) he espied Hannah at her prayers, and by her unusual manner fancied she was drunken, and spoke to her accordingly ( v. 14 ): How long wilt thou be drunken? —the very imputation that Peter and the apostles fell under when the Holy Ghost gave them utterance, Acts ii. 13 . Perhaps in this degenerate age it was no strange thing to see drunken women at the door of the tabernacle; for otherwise, one would think, the vile lust of Hophni and Phinehas could not have found so easy a prey there, ch. ii. 22 . Eli took Hannah for one of these. It is one bad effect of the abounding of iniquity, and its becoming fashionable, that it often gives occasion to suspect the innocent. When a disease is epidemical every one is suspected to be tainted with it. Now, (1.) This was Eli's fault; and a great fault it was to pass so severe a censure without better observation or information. If his own eyes had already become dim, he should have employed those about him to enquire. Drunkards are commonly noisy and turbulent, but this poor woman was silent and composed. His fault was the worse that he was the priest of the Lord, who should have had compassion on the ignorant, Heb. v. 2 . Note, It ill becomes us to be rash and hasty in our censures of others, and to be forward to believe people guilty of bad things, while either the matter of fact on which the censure is grounded is doubtful and unproved or is capable of a good construction. Charity commands us to hope the best concerning all, and forbids censoriousness. Paul had very good information when he did but partly believe ( 1 Cor. xi. 18 ), hoping it was not so. Especially we ought to be cautious how we censure the devotions of others, lest we call that hypocrisy, enthusiasm, or superstition, which is really the fruit of an honest zeal, and it is accepted of God. (2.) It was Hannah's affliction; and a great affliction it was, added to all the rest, vinegar to the wounds of her spirit. She had been reproved by Elkanah because she would not eat and drink, and now to be reproached by Eli as if she had eaten and drunk too much was very hard. Note, It is no new thing for those that do well to be ill thought of, and we must not think it strange if at any time it be our lot.

3. Hannah's humble vindication of herself from this crime with which she was charged. She bore it admirably well. She did not retort the charge and upbraid him with the debauchery of his own sons, did not bid him look at home and restrain them, did not tell him how ill it became one in his place thus to abuse a poor sorrowful worshipper at the throne of grace. When we are at any time unjustly censured we have need to set a double watch before the door of our lips, that we do not recriminate, and return censure for censure. Hannah thought it enough to vindicate herself, and so must we, v. 15, 16 . (1.) In justice to herself, she expressly denies the charge, speaks to him with all possible respect, calls him, My lord, intimates how very desirous she was to stand right in his opinion and how loth to lie under his censure. "No, my lord, it is not as you suspect; I have drunk neither wine nor strong drink, not any at all" (though it was proper enough to be given to one of such a heavy heart, Prov. xxxi. 6 ), "much less to any excess; therefore count not thy handmaid for a daughter of Belial. " Note, Drunkards are children of Belial (women-drunkards, particularly), children of the wicked one, children of disobedience, children that will not endure the yoke (else they would not be drunk), more especially when they are actually drunk. Those that cannot govern themselves will not bear that any one else should. Hannah owns that the crime would have been very great if she had indeed been guilty of it, and he might justly have shut her out of the courts of God's house; but the very manner of her speaking in her own defence was sufficient to demonstrate that she was not drunk. (2.) In justice to him, she gives an account of her present behaviour, which had given occasion to his suspicion: " I am a woman of a sorrowful spirit, dejected and discomposed, and that is the reason I do not look as other people; the eyes are red, not with wine, but with weeping. And at this time I have not been talking to myself, as drunkards and fools do, but I have been pouring out my soul before the Lord, who hears and understands the language of the heart, and this out of the abundance of my complaint and grief." She had been more than ordinarily fervent in prayer to God, and this, she tells him, was the true reason of the transport and disorder she seemed to be in. Note, When we are unjustly censured we should endeavour, not only to clear ourselves, but to satisfy our brethren, by giving them a just and true account of that which they misapprehended.

4. The atonement Eli made for his rash unfriendly censure, by a kind and fatherly benediction, v. 17 . He did not (as many are apt to do in such a case) take it for an affront to have his mistake rectified and to be convinced of his error, nor did it put him out of humour. But, on the contrary, he now encouraged Hannah's devotions as much as before he had discountenanced them; not only intimated that he was satisfied of her innocency by those words, Go in peace, but, being high priest, as one having authority he blessed her in the name of the Lord, and, though he knew not what the particular blessing was that she had been praying for, yet he puts his Amen to it, so good an opinion had he now conceived of her prudence and piety: The God of Israel grant thee thy petition, whatever it is, that thou hast asked of him. Note, By our meek and humble carriage towards those that reproach us because they do not know us, we may perhaps make them our friends, and turn their censures of us into prayers for us.

19 And they rose up in the morning early, and worshipped before the Lord , and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the Lord remembered her. 20 Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the Lord . 21 And the man Elkanah, and all his house, went up to offer unto the Lord the yearly sacrifice, and his vow. 22 But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the Lord , and there abide for ever. 23 And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the Lord establish his word. So the woman abode, and gave her son suck until she weaned him. 24 And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the Lord in Shiloh: and the child was young. 25 And they slew a bullock, and brought the child to Eli. 26 And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the Lord . 27 For this child I prayed; and the Lord hath given me my petition which I asked of him: 28 Therefore also I have lent him to the Lord ; as long as he liveth he shall be lent to the Lord . And he worshipped the Lord there.

Here is, I. The return of Elkanah and his family to their own habitation, when the days appointed for the feast were over, v. 19 . Observe how they improved their time at the tabernacle. Every day they were there, even that which was fixed for their journey home, they worshipped God; and they rose up early to do it. It is good to begin the day with God. Let him that is the first have the first. They had a journey before them, and a family of children to take with them, and yet they would not stir till they had worshipped God together. Prayer and provender do not hinder a journey. They had spent several days now in religious worship, and yet they attended once more. We should not be weary of well-doing.

II. The birth and name of this desired son. At length the Lord remembered Hannah, the very thing she desired ( v. 11 ), and more she needed not desire, that was enough, for then she conceived and bore a son. Though God seem long to forget his people's burdens, troubles, cares, and prayers, yet he will at length make it to appear that they are not out of his mind. This son the mother called Samuel, v. 20 . Some make the etymology of this name to be much the same with that of Ishmael—heard of God, because the mother's prayers were remarkably heard, and he was an answer to them. Others, because of the reason she gives for the name, make it to signify asked of God. It comes nearly to the same; she designed by it to perpetuate the remembrance of God's favour to her in answering her prayers. Thus she designed, upon every mention of his name, to take the comfort to herself and to give God the glory of that gracious condescension. Note, Mercies in answer to prayer are to be remembered with peculiar expressions of thankfulness, as Ps. cxvi. 1, 2 . How many seasonable deliverances and supplies may we call Samuels, asked of God; and whatever is so we are in a special manner engaged to devote to him. Hannah intended by this name to put her son in mind of the obligation he was under to be the Lord's, in consideration of this, that he was asked of God and was at the same time dedicated to him. A child of prayer is in a special manner bound to be a good child. Lemuel's mother reminds him that he was the son of her vows, Prov. xxxi. 2 .

III. The close attendance Hannah gave to the nursing of him, not only because he was dear to her, but because he was devoted to God, and for him she nursed him herself, and did not hang him on another's breast. We ought to take care of our children, not only with an eye to the law of nature as they are ours, but with an eye to the covenant of grace as they are given up to God. See Ezek. xvi. 20, 21 . This sanctifies the nursing of them, when it is done as unto the Lord. Elkanah went up every year to worship at the tabernacle, and particularly to perform his vow, perhaps some vow he had made distinct from Hannah's if God would give him a son by her, v. 21 . But Hannah, though she felt a warm regard for the courts of God's house, begged leave of her husband to stay at home; for the women were not under any obligation to go up to the three yearly feasts, as the men were. However Hannah had been accustomed to go, but now desired to be excused, 1. Because she would not be so long absent from her nursery. Can a woman forget her sucking child? We may suppose she kept constantly at home, for, if she had gone any where, she would have gone to Shiloh. Note, God will have mercy and not sacrifice. Those that are detained from public ordinances by the nursing and tending of little children may take comfort from this instance, and believe that, if they do that with an eye to God, he will graciously accept them therein, and though they tarry at home they shall divide the spoil. 2. Because she would not go up to Shiloh till her son was big enough, not only to be taken thither, but to be left there; for, if once she took him thither, she thought she could never find in her heart to bring him back again. Note, Those who are stedfastly resolved to pay their vows may yet see good cause to defer the payment of them. Every thing is beautiful in its season. No animal was accepted in sacrifice till it had been for some time under the dam, Lev. xxii. 27 . Fruit is best when it is ripe. Elkanah agrees to what she proposes ( v. 23 ): Do what seemeth thee good. So far was he from delighting to cross her that he referred it entirely to her. Behold how good and pleasant a thing it is, when yoke-fellows thus draw even in the yoke, and accommodate themselves to one another, each thinking well of what the other does, especially in works of piety and charity. He adds a prayer: Only the Lord establish his word, that is, "God preserve the child through the perils of his infancy, that the solemn vow which God signified his acceptance of, by giving us the child, may be performed in its season, and so the whole matter may be accomplished." Note, Those that have in sincerity devoted their children to God may with comfort pray for them, that God will establish the word sealed to them at the same time that they were sealed for him.

IV. The solemn entering of this child into the service of the sanctuary. We may take it for granted that he was presented to the Lord at forty days old, as all the first-born were ( Luke ii. 22, 23 ): but this is not mentioned, because there was nothing in it singular; but now that he was weaned he was presented, not to be redeemed. Some think it was as soon as he was weaned from the breast, which, the Jews say, was not till he was three years old; it is said she gave him suck till she had weaned him, v. 23 . Others think it was not till he was weaned from childish things, at eight or ten years old. But I see no inconvenience in admitting such an extraordinary child as this into the tabernacle at three years old, to be educated among the children of the priests. It is said ( v. 24 ), The child was young, but, being intelligent above his years, he was no trouble. None can begin too soon to be religious. The child was a child, so the Hebrew reads it, in his learning-age. For whom shall he teach knowledge but those that are newly weaned from the milk and drawn from the breasts? Isa. xxviii. 9 . Observe how she presented her child, 1. With a sacrifice; no less than three bullocks, with a meat-offering for each, v. 24 . A bullock, perhaps, for each year of the child's life. Or one for a burnt-offering, another for a sin-offering, and the third of a peace-offering. So far was she from thinking that, by presenting her son to God, she made God her debtor, that she thought it requisite by these slain offerings to seek God's acceptance of her living sacrifice. All our covenants with God for ourselves and ours must be made by sacrifice, the great sacrifice. 2. With a grateful acknowledgement of God's goodness in answer to prayer. This she makes to Eli, because he had encouraged her to hope for an answer of peace ( v. 26, 27 ): " For this child I prayed. Here it was obtained by prayer, and here it is resigned to the prayer-hearing God. You have forgotten me, my lord, but I who now appear so cheerful am the woman, the very same, that three years ago stood by thee here weeping and praying, and this was the child I prayed for." Answers of prayer may thus be humbly triumphed in, to the glory of God. Here is a living testimony for God. "I am his witness that he is gracious (see Ps. lxvi. 16-19 ); for this mercy, this comfort, I prayed, and the Lord has given me my petition. " See Ps. xxxiv. 2 , 4 , 6 . Hannah does not remind Eli of it by adverting to the suspicion he had formerly expressed; she does not say, "I am the woman whom you passed that severe censure upon; what do you think of me now?" Good men ought not to be upbraided with their infirmities and oversights. They have themselves repented of them; let them hear no more of them. 3. With a full surrender of all her interest in this child unto the Lord ( v. 28 ): I have lent him to the Lord as long as he liveth. And she repeats it, because she will never revoke it: He shall be (a deodand) lent or given to the Lord. Not that she designed to call for him back, as we do what we lend, but she uses this word Shaol, lent, because it is the same word that she had used before ( v. 20 , I asked him of the Lord), only in another conjugation. And ( v. 27 ) the Lord gave me the petition which I asked ( Shaalti, in Kal), therefore I have lent him ( Hishilti, the same word in Hiphil), and so it gives another etymology of his name Samuel, not only asked of God, but lent to God. And observe, (1.) Whatever we give to God, it is what we have first asked and received from him. All our gifts to him were first his gifts to us. Of thy own, Lord, have we given thee, 1 Chron. xxix. 14 , 16 . (2.) Whatever we give to God may upon this account be said to be lent to him, that though we may not recall it, as a thing lent, yet he will certainly repay it, with interest, to our unspeakable advantage, particularly what is given to his poor, Prov. xix. 17 . When by baptism we dedicate our children to God, let us remember that they were his before by a sovereign right, and that they are ours still so much the more to our comfort. Hannah resigns him to the Lord, not for a certain term of years, as children are sent apprentices, but durante vita—as long as he liveth, he shall be lent unto the Lord, a Nazarite for life. Such must our covenant with God be, a marriage-covenant; as long as we live we must be his, and never forsake him.

Lastly, The child Samuel did his part beyond what could have been expected from one of his years; for of him that seems to be spoken, He worshipped the Lord there, that is he said his prayers. He was no doubt extraordinarily forward (we have known children that have discovered some sense of religion very young), and his mother, designing him for the sanctuary, took particular care to train him up to that which was to be his work in the sanctuary. Note, Little children should learn betimes to worship God. Their parents should instruct them in his worship and bring them to it, put them upon engaging in it as well as they can, and God will graciously accept them and teach them to do better.

11. she prayed ... she vowed a vow-- Here is a specimen of the intense desire that reigned in the bosoms of the Hebrew women for children. This was the burden of Hannah's prayer; and the strong preference she expressed for a male child originated in her purpose of dedicating him to the tabernacle service. The circumstance of his birth bound him to this; but his residence within the precincts of the sanctuary would have to commence at an earlier age than usual, in consequence of the Nazarite vow.

12-18. Eli marked her mouth-- The suspicion of the aged priest seems to indicate that the vice of intemperance was neither uncommon nor confined to one sex in those times of disorder. This mistaken impression was immediately removed, and, in the words, "God grant," or rather, "will grant," was followed by an invocation which, as Hannah regarded it in the light of a prophecy pointing to the accomplishment of her earnest desire, dispelled her sadness, and filled her with confident hope [1Sa 1:18]. The character and services of the expected child were sufficiently important to make his birth a fit subject for prophecy.

1Sa 1:20 . Samuel Born.

20. called his name Samuel-- doubtless with her husband's consent. The names of children were given sometimes by the fathers, and sometimes by the mothers (see Ge 4:1 , 26 ; 5:29 ; 19:37 ; 21:3 ); and among the early Hebrews, they were commonly compound names, one part including the name of God.

Rejoiced. Septuagint and Chaldean, "been strengthened." Anna composed this canticle at the nativity of her son; or rather at his presentation in the tabernacle. She foretells the reign and glory of the Messias, and of his church. (St. Augustine, de C.[City of God?] xvii. 4. --- Horn. The horn in the Scripture signifies strength, power, and glory: so the horn is said to be exalted, when a person receives an increase of strength or glory. (Challoner) --- So Horace (3 Ode, 21.) says, addis cornua pauperi. --- Enlarged. Chaldean, "I have opened my mouth, to speak great things against my enemies." She has Phenenna principally in view, and compares her present glory with her former distress. (Calmet) --- I may boast more on account of Samuel, than my rival can of her numerous offspring. (Menochius)

Overcome. Hebrew, "broken." Septuagint, "he has weakened the bow," having deprived it of its elasticity.

Many. Hebrew, "seven," which is often used in the same sense. Anna had never more than six children; (Calmet) whereas Phenenna had perhaps ten, chap. i. 8., and iii. 21. (Haydock) --- The Rabbins pretend that she lost one every time that Anna brought forth. But the text says nothing of the kind. It only insinuates at most, that she had no more. This admirably represents the state of the Synagogue, compared to the Christian Church. (St. Augustine, sup.) (Calmet; Worthington) --- The blessed Virgin conveys the same idea in other words, Luke i. (Menochius)

Hell, (infernos,) "the lower regions." God calls us out of this world, or restores the dead to life, as he thinks proper. (Haydock) --- He easily makes the greatest prosperity succeed extreme distress, which is often denoted by death, hell, &c. So Seneca says, Mortis habet vices---Lentis cum trahitur vita gemitibus. The prodigal son is said to have come to life again, when his father received him, contrary to his expectations, Luke xv. 24., and Psalm xxix. 4., &c. (Calmet)

Exalteth. The same instances of God's power and providence are related, Psalm cxii. 7., and Luke i. 52. (Menochius) --- Hesiod (op.) says, "Jupiter easily gives or takes away power," &c.

World. The Hebrews represented the earth as resting on a firm basis, or on pillars, or turning on poles, Psalm ciii. 5., and Proverbs viii. 25., &c. The magistrates of the earth may be also thus designated, as the world is entrusted to their care. God compares Jeremias to an iron pillar, Jeremias i. 18., and Apocalypse iii. 12. (Calmet) --- The last sentence is omitted in the Septuagint.

1 And Hannah prayed, and said, My heart rejoiceth in the Lord , mine horn is exalted in the Lord : my mouth is enlarged over mine enemies; because I rejoice in thy salvation. 2 There is none holy as the Lord : for there is none beside thee: neither is there any rock like our God. 3 Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. 4 The bows of the mighty men are broken, and they that stumbled are girded with strength. 5 They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. 6 The Lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up. 7 The Lord maketh poor, and maketh rich: he bringeth low, and lifteth up. 8 He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord 's, and he hath set the world upon them. 9 He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. 10 The adversaries of the Lord shall be broken to pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.

We have here Hannah's thanksgiving, dictated, not only by the spirit of prayer, but by the spirit of prophecy. Her petition for the mercy she desired we had before ( ch. i. 11 ), and here we have her return of praise; in both out of the abundance of a heart deeply affected (in the former with her own wants, and in the latter with God's goodness) her mouth spoke. Observe in general, 1. When she had received mercy from God she owned it, with thankfulness to his praise. Not like the nine lepers, Luke xvii. 17 . Praise is our rent, our tribute. We are unjust if we do not pay it. 2. The mercy she had received was an answer to prayer, and therefore she thought herself especially obliged to give thanks for it. What we win by prayer we may wear with comfort, and must wear with praise. 3. Her thanksgiving is here called a prayer: Hannah prayed; for thanksgiving is an essential part of prayer. In every address to God we must express a grateful regard to him as our benefactor. Nay, and thanksgiving for mercies received shall be accepted as a petition for further mercy. 4. From this particular mercy which she had received from God she takes occasion, with an elevated and enlarged heart, to speak glorious things of God and of his government of the world for the good of his church. Whatever at any time gives rise to our praises in this manner they should be raised. 5. Her prayer was mental. Her voice was not heard; but in her thanksgiving she spoke, that all might hear her. She made her supplication with groanings that could not be uttered, but now her lips were opened to show forth God's praise. 6. This thanksgiving is here left upon record for the encouragement of those of the weaker sex to attend the throne of grace. God will regard their prayers and praises. The virgin Mary's song has great affinity with this of Hannah, Luke i. 46 . Three things we have in this thanksgiving:—

I. Hannah's triumph in God, in his glorious perfections, and the great things he had done for her, v. 1-3 . Observe,

1. What great things she says of God. She takes little notice of the particular mercy she was now rejoicing in, does not commend Samuel for the prettiest child, the most toward and sensible for his age that she ever saw, as fond parents are too apt to do. No, she overlooks the gift, and praises the giver; whereas most forget the giver and fasten only on the gift. Every stream should lead us to the fountain; and the favours we receive from God should raise our admiration of the infinite perfections there are in God. There may be other Samuels, but no other Jehovah. There is none beside thee. Note, God is to be praised as a peerless being, and of unparalleled perfection. This glory is due unto his name, to own not only that there is none like him, but that there is none besides him. All others were pretenders, Ps. xviii. 31 . Four of God's glorious attributes Hannah here celebrates the glory of:—(1.) His unspotted purity. This is that attribute which is most praised in the upper world, by those that always behold his face, Isa. vi. 3 ; Rev. iv. 8 . When Israel triumphed over the Egyptians God was praised as glorious in holiness, Exod. xv. 11 . So here, in Hannah's triumph, There is none holy as the Lord. It is the rectitude of his nature, his infinite agreement with himself, and the equity of his government and judgment in all the administrations of both. At the remembrance of this we ought to give thanks. (2.) His almighty power: Neither is there any rock (or any strength, for so the word is sometimes rendered) like our God. Hannah had experienced a mighty support by staying herself upon him, and therefore speaks as she had found, and seems to refer to that of Moses, Deut. xxxii. 31 . (3.) His unsearchable wisdom: The Lord, the Judge of all, is a God of knowledge; he clearly and perfectly sees into the character of every person and the merits of every cause, and he gives knowledge and understanding to those that seek them of him. (4.) His unerring justice: By him actions are weighed. His own are so, in his eternal counsels; the actions of the children of men are so, in the balances of his judgment, so that he will render to every man according to his work, and is not mistaken in what any man is or does.

2. How she solaces herself in these things. What we give God the glory of we may take the comfort of. Hannah does so, (1.) In holy joy: My heart rejoiceth in the Lord; not so much in her son as in her God; he is to be the gladness of our joy ( Ps. xliii. 4 ), and our joy must not terminate in any thing short of him: " I rejoice in thy salvation; not only in this particular favour to me, but in the salvation of thy people Israel, those salvations especially which this child will be an instrument of, and that, above all, by Christ, which those are but the types of." (2.) In holy triumph: " My horn is exalted; not only is my reputation saved by my having a son, but greatly raised by having such a son." We read of some of the singers whom David appointed to lift up the horn, an instrument of music, in praising God ( 1 Chron. xxv. 5 ), so that, My horn is exalted means this, "My praises are very much elevated to an unusual strain." Exalted in the Lord; God is to have the honour of all our exaltations, and in him must we triumph. My mouth is enlarged, that is, "Now I have wherewith to answer those that reproached me." He that has his quiver full of arrows, his house full of children, shall not be ashamed to speak with the enemy in the gate, Ps. cxxvii. 5 .

3. How she herewith silences those that set up themselves as rivals with God and rebels against him ( v. 3 ): Talk no more so exceedingly proudly. Let not Peninnah and her children upbraid her any more with her confidence in God and praying to him: at length she found it not in vain. See Mic. vii. 10 , Then she that is my enemy shall see it, and shame shall cover her that said, Where is thy God? Or perhaps it was below her to take so much notice of Peninnah, and her malice, in this song; but this is intended as a check to the insolence of the Philistines, and other enemies of God and Israel, that set their mouth against the heavens, Ps. lxxiii. 9 . "Let this put them to silence and shame; he that has thus judged for me against my adversary will judge for his people against all theirs."

II. The notice she takes of the wisdom and sovereignty of the divine providence, in its disposals of the affairs of the children of men; such are the vicissitudes of them, and such the strange and sudden turns and revolutions of them, that it is often found a very short step between the height of prosperity and the depth of adversity. God has not only set the one over against the other ( Eccl. vii. 14 ), but the one very near the other, and no gulf fixed between them, that we may rejoice as though we rejoiced not and weep as though we wept not.

1. The strong are soon weakened and the weak are soon strengthened, when God pleases, v. 4 . On the one hand, if he speak the word, the bows of the mighty men are broken; they are disarmed, disabled to do as they have before done and as they have designed to do. Those have been worsted in battle who seemed upon all accounts to have the advantage on their side, and thought themselves sure of victory. See Ps. xlvi. 9 ; xxxvii. 15, 17 . Particular persons are soon weakened by sickness and age, and they find that the bow does not long abide in strength; many a mighty man who has gloried in his might has found it a deceitful bow, that failed him when he trusted to it. On the other hand, if the Lord speak the word, those who stumble through weakness, who were so feeble that they could not go straight or steady, are girded with strength, in body and mind, and are able to bring great things to pass. Those who were weakened by sickness return to their vigour ( Job xxxiii. 25 ), and those who were brought down by sorrow shall recover their comfort, which will confirm the weak hands and the feeble knees, Isa. xxxv. 3 . Victory turns in favour of that side that was given up for gone, and even the lame take the prey, Isa. xxxiii. 23 .

2. The rich are soon impoverished and the poor strangely enriched on a sudden, v. 5 . Providence sometimes does so blast men's estates and cross their endeavours, and with a fire not blown consume their increase, that those who were full (their barns full, and their bags full, their houses full of good things, Job xxii. 18 , and their bellies full of these hidden treasures, Ps. xvii. 14 ) have been reduced to such straits and extremities as to want the necessary supports of life, and to hire out themselves for bread, and they must dig, since to beg they are ashamed. Riches flee away ( Prov. xxiii. 5 ), and leave those miserable who, when they had them, placed their happiness in them. To those that have been full and free poverty must needs be doubly grievous. But, on the other hand, sometimes Providence so orders it that those who are hungry cease, that is, cease to hire out themselves for bread as they have done. Having, by God's blessing on their industry, got beforehand in the world, and enough to live upon at ease, they shall hunger no more, not thirst any more. This is not to be ascribed to fortune, nor merely to men's wisdom or folly. Riches are not to men of understanding, nor favour to men of skill ( Eccl. ix. 11 ), nor is it always men's own fault that they become poor, but ( v. 7 ) the Lord maketh some poor and maketh others rich; the impoverishing of one is the enriching of another, and it is God's doing. To some he gives power to get wealth, from others he takes away power to keep the wealth they have. Are we poor? God made us poor, which is a good reason why we should be content, and reconcile ourselves to our condition. Are we rich? God made us rich, which is a good reason why we should be thankful, and serve him cheerfully in the abundance of good things he gives us. It may be understood of the same person; those that were rich God makes poor, and after awhile makes rich again, as Job; he gave, he takes away, and then gives again. Let not the rich be proud and secure, for God can soon make them poor; let not the poor despond and despair, for God can in due time enrich them again.

3. Empty families are replenished and numerous families diminished and made few. This is the instance that comes close to the occasion of the thanksgiving: The barren hath borne seven, meaning herself, for, though at present she had but one son, yet that one being a Nazarite, devoted to God and employed in his immediate service, he was to her as good as seven. Or it is the language of her faith. Now that she had one she hoped for more, and was not disappointed; she had five more ( v. 21 ), so that if we reckon Samuel but for two, as we well may, she has the number she promised herself: the barren hath borne seven, while, on the other hand, she that hath many children has waxed feeble, and hath left bearing. She says no more. Peninnah is now mortified and crest-fallen. The tradition of the Jews is that when Hannah bore one child Peninnah buried two. There are many instances both of the increase of families that were inconsiderable and the extinguishing of families that made a figure, Job xxii. 23 ; Ps. cvii. 38 , &c.

4. God is the sovereign Lord of life and death ( v. 6 ): The Lord killeth and maketh alive. Understand it, (1.) Of God's sovereign dominion and universal agency, in the lives and deaths of the children of men. He presides in births and burials. Whenever any die it is God that directs the arrows of death. The Lord killeth. Death is his messenger, strikes whom and when he bids; none are brought to the dust but it is he that brings them down, for in his hand are the keys of death and the grave, Rev. i. 18 . Whenever any are born it is he that makes them alive. None knows what is the way of the spirit, but this we know, that it comes from the Father of spirits. Whenever any are recovered from sickness, and delivered from imminent perils, it is God that bringeth up; for to him belong the issues from death. (2.) Of the distinction he makes between some and others: He killeth some, and maketh, that is, keepeth, others alive that were in the same danger (in war, suppose, or pestilence), two in a bed together, it may be, one taken by death and the other left alive. Even so, Father, because it seemed good in thy eyes. Some that were most likely to live are brought down to the grave, and others that were as likely to die are brought up; for living and dying do not go by likelihoods. God's providences towards some are killing, ruining to their comforts, and towards others at the same time reviving. (3.) Of the change he makes with one and the same person: He killeth and bringeth down to the grave, that is, he brings even to death's door, and then revives and raises up, when even life was despaired of and a sentence of death received, 2 Cor. i. 8, 9 . He turns to destruction, and then says, Return, Ps. cx. 3 . Nothing is too hard for God to do, no, not the quickening of the dead, and putting life into dry bones.

5. Advancement and abasement are both from him. He brings some low and lifts up others ( v. 7 ), humbles the proud and gives grace and honour to the lowly, lays those in the dust that would vie with the God above them and trample upon all about them ( Job xl. 12, 13 ), but lifts up those with his salvation that humble themselves before him, Jam. iv. 10 . Or it may be understood of the same persons: those whom he had brought low, when they are sufficiently humbled, he lifteth up. This is enlarged upon, v. 8 . He raiseth up the poor out of the dust, a low and mean condition, nay, from the dunghill, a base and servile condition, loathed, and despised, to set them among princes. See Ps. cxiii. 7, 8 . Promotion comes not by chance, but from the counsel of God, which often prefers those that were very unlikely and that men thought very unworthy. Joseph and Daniel, Moses and David, were thus strangely advanced, from a prison to a palace, from a sheep-hook to a sceptre. The princes they are set among may be tempted to disdain them, but God can establish the honour which he gives thus surprisingly, and make them even to inherit the throne of glory. Let not those whom Providence has thus preferred be upbraided with the dust and dunghill they are raised out of, for the meaner their beginnings were the more they are favoured, and God is glorified, in their advancement, if it be by lawful and honourable means.

6. A reason is given for all these dispensations which obliges us to acquiesce in them, how surprising soever they are: For the pillars of the earth are the Lord's. (1.) If we understand this literally, it intimates God's almighty power, which cannot be controlled. He upholds the whole creation, founded the earth, and still sustains it by the word of his power. What cannot he do in the affairs of families and kingdoms, far beyond our conception and expectation, who hangs the earth upon nothing? Job xxvi. 7 . But, (2.) If we understand it figuratively, it intimates his incontestable sovereignty, which cannot be disputed. The princes and great ones of the earth, the directors of states and governments, are the pillars of the earth, Ps. lxxv. 3 . On these hinges the affairs of the world seem to turn, but they are the Lord's, Ps. xlvii. 9 . From him they have their power, and therefore he may advance whom he pleases; and who may say, What doest thou?

1Sa 2:1-11 . Hannah's Song in Thankfulness to God.

1. Hannah prayed, and said-- Praise and prayer are inseparably conjoined in Scripture ( Col 4:2 ; 1Ti 2:1 ). This beautiful song was her tribute of thanks for the divine goodness in answering her petition.

mine horn is exalted in the Lord-- Allusion is here made to a peculiarity in the dress of Eastern women about Lebanon, which seems to have obtained anciently among the Israelite women, that of wearing a tin or silver horn on the forehead, on which their veil is suspended. Wives, who have no children, wear it projecting in an oblique direction, while those who become mothers forthwith raise it a few inches higher, inclining towards the perpendicular, and by this slight but observable change in their headdress, make known, wherever they go, the maternal character which they now bear.

5. they that were hungry ceased-- that is, to hunger.

the barren hath born seven-- that is, many children.

6. he bringeth down to the grave, and bringeth up-- that is, He reduces to the lowest state of degradation and misery, and restores to prosperity and happiness.

8. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill-- The dunghill, a pile of horse, cow, or camel offal, heaped up to dry in the sun, and used as fuel, was, and is, one of the common haunts of the poorest mendicants; and the change that had been made in the social position of Hannah, appeared to her grateful heart as auspicious and as great as the elevation of a poor despised beggar to the highest and most dignified rank.

inherit the throne of glory-- that is, possesses seats of honor.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

In these verses, we have,

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

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

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

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

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

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

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

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

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

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

and he cried out-- as follows:

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

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

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

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

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

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

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

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

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

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

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

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