Thursday of the 2nd week in Ordinary Time

Philistine. Some explain this of some fresh achievement against that nation, (Malvenda; Worthington) but without reason. --- Dancing. Hebrew also playing on the flute, or on some such instrument of music. (Calmet) --- So Mary [Miriam] sung after the Israelites had crossed the Red Sea, Exodus xv. 20., 2 Kings i. 20., and Judges xi. 34.

Sung. The chorus of their song is given. (Calmet) --- "The women sung, Saul slew his thousands; and the virgins answered, And David," &c. (Josephus) --- The death of Goliath was equivalent to the slaughter of thousands, as he had filled the whole army of Israel with dismay. (Haydock)

A thousand. These women were guilty of an indiscretion, through excess of zeal, as it is always displeasing for the sovereign to hear any of his subjects preferred before him. (St. Chrysostom, hom. i. de Saul.) --- The jealousy of Saul was the more excited, as he had been threatened with the loss of his kingdom, and perceived in David all the qualifications of a king. A malo principe tanquam successor timetur quisquis est dignior. (Pliny in Traj.) --- But was David responsible for what was spoken in his praise? (Calmet) --- The Vatican Septuagint omit what follows till ver. 12. "And Saul feared David, (13) and he removed," &c. The Alexandrian copy agrees with the Vulgate. (Haydock) --- Those who are proud, cannot bear the praises of others. (Worthington)

Eye. Septuagint, "and Saul suspected." (Haydock) --- Chaldean, "laid snares for David." (Calmet)

Jonathan. He was most interested, as David might be feared as a competitor; (Menochius) and, under the cloak of friendship, he might more easily destroy him. Saul was a stranger to the generous sentiments of his son, or he would never have made the proposal. (Haydock) --- Grotius compares him with Germanicus. (Calmet)

Morning. Septuagint add, "to-morrow." (Menochius)

Field. Saul would come thither, or Jonathan would sound his father's disposition, and give David information in the place appointed. (Calmet)

Hand, in danger. (Menochius)

Slain. His inconstant temper might cause him to be moved with the expostulation of his son; but he presently relapsed, if he were ever sincere. (Calmet) --- The Scripture seems to insinuate that he was. (Menochius)

6 And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of music. 7 And the women answered one another as they played, and said, Saul hath slain his thousands, and David his ten thousands. 8 And Saul was very wroth, and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdom? 9 And Saul eyed David from that day and forward. 10 And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul's hand. 11 And Saul cast the javelin; for he said, I will smite David even to the wall with it. And David avoided out of his presence twice.

Now begin David's troubles, and they not only tread on the heels of his triumphs, but take rise from them, such is the vanity of that in this world which seems greatest.

I. He was too much magnified by the common people. Some time after the victory Saul went a triumphant progress through the cities of Israel that lay next him, to receive the congratulations of the country. And, when he made his public entry into any place, the women were most forward to show him respect, as was usual then in public triumphs ( v. 6 ), and they had got a song, it seems, which they sang in their dances (made by some poet or other, that was a great admirer of David's bravery, and was more just than wise, in giving his achievements in the late action the preference before Saul's), the burden of which was, Saul had slain his thousands, and David his ten thousands. Such a difference as this Moses made between the numbers of Ephraim and Manasseh, Deut. xxxiii. 17 .

II. This mightily displeased Saul, and made him envy David, v. 8, 9 . He ought to have considered that they referred only to this late action, and intended not to diminish any of Saul's former exploits; and that in the action now celebrated it was undeniably true that David, in killing Goliath, did in effect slay all the Philistines that were slain that day and defeated the whole army; so that they did but give David his due. It may be, he that composed the song only used a poetic liberty, and intended not any invidious comparison between Saul and David; or, if he did, it was below the great mind of a prince to take notice of such a reflection upon his personal honour, when it appeared that the glory of the public was sincerely intended. But Saul was very wroth, and presently suspected some treasonable design at the bottom of it: What can he have more but the kingdom? This made him eye David as one he was jealous of and sought advantages against ( v. 9 ): his countenance was not towards him as it had been. Proud men cannot endure to hear any praised but themselves, and think all their honour lost that goes by themselves. It is a sign that the Spirit of God has departed from men if they be peevish in their resentment of affronts, envious and suspicious of all about them, and ill-natured in their conduct; for the wisdom from above makes us quite otherwise.

1 And Saul spake to Jonathan his son, and to all his servants, that they should kill David. 2 But Jonathan Saul's son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, and hide thyself: 3 And I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell thee. 4 And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward very good: 5 For he did put his life in his hand, and slew the Philistine, and the Lord wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause? 6 And Saul hearkened unto the voice of Jonathan: and Saul sware, As the Lord liveth, he shall not be slain. 7 And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.

Saul and Jonathan appear here in their different characters, with reference to David.

I. Never was enemy so unreasonably cruel as Saul. He spoke to his son and all his servants that they should kill David, v. 1 . His projects to take him off had failed, and therefore he proclaims him an out-law, and charges all about him, upon their allegiance, to take the first opportunity to kill David. It is strange that he was not ashamed thus to avow his malice when he could give no reason for it, and that knowing all his servants loved David (for so he had said himself, ch. xviii. 22 ), he was not afraid of provoking them to rebel by this bloody order. Either malice was not then so politic, or justice was not so corrupted as it has been since, or else Saul would have had him indicted, and have suborned witnesses to swear treason against him, and so have had him taken off, as Naboth was, by colour of law. But there is least danger from this undisguised malice. It was strange that he who knew how well Jonathan loved him should expect him to kill him; but he thought that because he was heir to the crown he must needs be as envious at David as himself was. And Providence ordered it thus that he might befriend David's safety.

II. Never was friend so surprisingly kind as Jonathan. A friend in need is a friend indeed. Such a one Jonathan was to David. He not only continued to delight much in him, though David's glory eclipsed his, but bravely appeared for him now that the stream ran so strongly against him.

1. He took care for his present security by letting him know his danger ( v. 2 ): " Take heed to thyself, and keep out of harm's way." Jonathan knew not but that some of the servants might be either so obsequious to Saul or so envious at David as to put the orders in execution which Saul had given, if they could light on David.

2. He took pains to pacify his father and reconcile him to David. The next morning he ventured to commune with him concerning David ( v. 3 ), not that night, perhaps because he observed Saul to be drunk and not fit to be spoken to, or because he hoped that, when he had slept upon it, he would himself revoke the order, or because he could not have an opportunity of speaking to him till morning.

(1.) His intercession for David was very prudent. It was managed with a great deal of the meekness of wisdom; and he showed himself faithful to his friends by speaking good of him, though he was in danger of incurring his father's displeasure by it—a rare instance of valuable friendship! He pleads, [1.] The good services David had done to the public, and particularly to Saul: His work has been to thee-ward very good, v. 4 . Witness the relief he had given him against his distemper with his harp, and his bold encounter with Goliath, that memorable action, which did, in effect, save Saul's life and kingdom. He appeals to himself concerning this: Thou thyself sawest it, and didst rejoice. In that and other instances it appeared that David was a favourite of heaven and a friend to Israel, as well as a good servant to Saul, for by him the Lord wrought a great salvation for all Israel; so that to order him to be slain was not only base ingratitude to so good a servant, but a great affront to God and a great injury to the public. [2.] He pleads his innocency. Though he had formerly done many good offices, yet, if he had now been chargeable with any crimes, it would have been another matter; but he has not sinned against thee ( v. 1 ), his blood is innocent ( v. 5 ), and, if he be slain, it is without cause. And Jonathan had therefore reason to protest against it because he could not entail any thing upon his family more pernicious than the guilt of innocent blood.

6. the women came out of all cities of Israel-- in the homeward march from the pursuit of the Philistines. This is a characteristic trait of Oriental manners. On the return of friends long absent, and particularly on the return of a victorious army, bands of women and children issue from the towns and villages, to form a triumphal procession, to celebrate the victory, and, as they go along, to gratify the soldiers with dancing, instrumental music, and extempore songs, in honor of the generals who have earned the highest distinction by feats of gallantry. The Hebrew women, therefore, were merely paying the customary gratulations to David as the deliverer of their country, but they committed a great indiscretion by praising a subject at the expense of their sovereign.

9. Saul eyed David-- that is, invidiously, with secret and malignant hatred.

1Sa 18:10-12 . Seeks to Kill Him.

1Sa 19:1-7 . Jonathan Discloses His Father's Purpose to Kill David.

1. Saul spake to Jonathan his son, and to all his servants, that they should kill David-- The murderous design he had secretly cherished he now reveals to a few of his intimate friends. Jonathan was among the number. He prudently said nothing at the time, but secretly apprised David of his danger; and waiting till the morning, when his father's excited temper would be cooled, he stationed his friend in a place of concealment, where, overhearing the conversation, he might learn how matters really stood and take immediate flight, if necessary.

4-7. Jonathan spake good of David-- He told his father he was committing a great sin to plot against the life of a man who had rendered the most invaluable services to his country and whose loyalty had been uniformly steady and devoted. The strong remonstrances of Jonathan produced an effect on the impulsive mind of his father. As he was still susceptible of good and honest impressions, he bound himself by an oath to relinquish his hostile purpose; and thus, through the intervention of the noble-minded prince, a temporary reconciliation was effected, in consequence of which David was again employed in the public service.

1Sa 19:8-17 . Saul's Malicious Rage Breaks Out against David.

(ver. 2). They that have been put afar off from holy men, these are mine enemies. All day long: already it hath been said, "From the height of the day." What meaneth, "from the height of the day"? Perchance it is a high thing to understand. And no wonder, because the height of the day it is. For perchance they for this reason have been put afar off from holy men, because they were not able to penetrate the height of the day, whereof the Apostles are twelve shining hours. Therefore they that crucified Him, as if man, in the day have erred. But why have they suffered darkness, so that they should be put afar off from holy men? Because on high the day was shining, Him in the height hidden they knew not. "For if they had known, never the Lord of Glory would they have crucified." ...

6. "For many men that war against me, shall fear"

(ver. 3). Shall fear when? When the day shall have passed away, wherein they are high. For for a time high they are, when the time of their height is finished they will fear. "But I in Thee will hope, O Lord." He saith not, "But I will not fear:" but, "Many men, that war against me, shall fear." When there shall have come that day of Judgment, then "shall mourn for themselves all the tribes of the earth." When there shall have appeared the sign of the Son of Man in heaven, then secure shall be all holy men. For that thing shall come which they hoped for, which they longed for, the coming whereof they prayed for: but to those men no place for repentance shall remain, because in that time wherein fruitful might have been repentance, their heart they hardened against a warning Lord. Shall they too raise up a wall against a judging God? The godliness of this man do thou indeed acknowledge, and if in that Body thou art, imitate him. When he had said, "Many men, that war against me, shall fear:" he did not continue, "But I will not fear;" lest to his own powers ascribing his not fearing, he too should be amid high temporal things, and through pride temporal he should not deserve to come to rest everlasting: rather he hath made thee to perceive whence he shall not fear. "But I," he saith, "in thee will hope, O Lord:" he hath not spoken of his confidence: but of the cause of his confidence. For if I shall not fear, I may also by hardness of heart not fear, for many men by too much pride fear nothing....

7. "In God I will praise my discourses, in God I have hoped: I will not fear what flesh doeth to me"

(ver. 9). This thing to these very men is profitable, no ill to these men he is wishing. For to go before they are willing, therefore to be amended they are not willing. Thou warnest thine enemy to live well, that he amend himself: he scorneth, he rejecteth thy word: "Behold him that adviseth me; behold him from whom I am to hear the commandments whereby I shall live!" To go before thee he willeth, and in going before is not amended. He mindeth not that thy words are not thine, he mindeth not that thy life to God thou tellest out, not to thyself. In going before therefore he is not amended: it is a good thing for him that he be turned backward, and follow him whom to go before he willed. The Lord to His disciples was speaking of His Passion that was to be. Peter shuddered, and saith, "Far be it, O Lord;" he that a little before had said, "Thou art the Christ, Son of the living God," having confessed God, feared for Him to die, as if but a man. But the Lord who so came that He might suffer (for we could not otherwise be saved unless with His blood we were redeemed), a little before had praised the confession of Peter....But immediately when the Lord beginneth to speak of His Passion, he feared lest He should perish by death, whereas we ourselves should perish unless He died; and he saith, "Far be it, O Lord, this thing shall not be done." And the Lord, to him to whom a little before He had said, "Blessed thou art, and upon this Rock I will build my Church," saith, "Go back behind, Satan, an offence thou art to Me." Why therefore "Satan" is he, that a little before was "blessed," and a "Rock"? "For thou savourest not the things which are of God," He saith, "but those things which are of man." A little before he savoured the things which are of God: because "not flesh and blood hath revealed to thee, but My Father which is in the Heavens." When in God he was praising his discourse, not Satan but Peter, from petra: but when of himself and out of human infirmity, carnal love of man, which would be for an impediment to his own salvation, and that of the rest, Satan he is called. Why? Because to go before the Lord he willed, and earthly counsel to give to the heavenly Leader. "Far be it, O Lord, this thing shall not be done." Thou sayest, "Far be it," and thou sayest, "O Lord:" surely if Lord He is, in power He doeth: if Master He is, He knoweth what He doeth, He knoweth what He teacheth. But thou willest to lead thy Leader, teach thy Master, command thy Lord, choose for God: much thou goest before, go back behind. Did not this too profit these enemies? "Turned be Mine enemies backward;" but let them not remain backward. For this reason let them be turned backward, lest they go before; but so that they follow, not so that they remain.

15. "In whatsoever day I shall have called upon Thee, behold I have known that my God art Thou" (ver. 9). A great knowledge. He saith not, "I have known that God Thou art:" but, "that my God art Thou." For thine He is, when thee He succoureth: thine He is, when thou to Him art not an alien. Whence is said, "Blessed the people of whom is the Lord the God of the same." Wherefore "of whom is"? For of whom is He not? Of all things indeed God He is: but of those men the God peculiarly He is said to be, that love Him, that hold Him, that possess Him, that worship Him, as though belonging to His own House: the great family of Him are they, redeemed by the great blood of the Only Son. How great a thing hath God given to us, that His own we should be, and He should be ours! But in truth foreigners afar have been put from holy men, sons alien they are. See what of them is said in another Psalm: "O Lord, deliver me," he saith, "from the hand of alien sons, of whom the mouth hath spoken vanity, and the right hand of them is a right hand of iniquity." ...

16. Let us therefore love God, brethren, purely and chastely. There is not a chaste heart, if God for reward it worshippeth. How so? Reward of the worship of God shall not we have? We shall have evidently, but it is God Himself whom we worship. Himself for us a reward shall be, because "we shall see Him as He is." Observe that a reward thou shalt obtain....I will tell you, brethren: in these human alliances consider a chaste heart, of what sort it is towards God: certainly human alliances are of such sort, that a man doth not love his wife, that loveth her because of her portion: a woman her husband doth not chastely love, that for these reasons loveth him, because something he hath given, or because much he hath given. Both a rich man is a husband, and one that hath become a poor man is a husband. How many men proscribed, by chaste wives have been the more beloved! Proved have been many chaste marriages by the misfortunes of husbands: that the wives might not be supposed to love any other object more than their husband, not only have they not forsaken, but the more have they obeyed. If therefore a husband of flesh freely is loved, if chastely he is loved; and a wife of flesh freely is loved, if chastely she is loved; in what manner must God be loved, the true and truth-speaking Husband of the soul, making fruitful unto the offspring of everlasting life, and not suffering us to be barren? Him, therefore, so let us love, as that any other thing besides Himself be not loved: and there takes place in us that which we have spoken of, that which we have sung, because even here the voice is ours: "In whatsoever day I shall have called upon Thee, behold, I have known that my God art Thou." This is to call upon God, freely to call upon Him. Furthermore, of certain men hath been said what? "Upon the Lord they have not called." The Lord they seemed as it were to call unto themselves and they besought Him about inheritances, about increasing money, about lengthening this life, about the rest of temporal things: and concerning them the Scripture saith what? "Upon the Lord they have not called." Therefore there followeth what? "There they have feared with fear, where there was no fear." What is, "where there was no fear"? Lest money should be stolen from them, lest anything in their house should be made less; lastly, lest they should have less of years in this life, than they hoped for themselves: but there have they trembled with fear, where there was no fear...."In God I will praise the word, in the Lord I will praise the discourse"

(ver. 10): "in God I have hoped, I will not fear what man doeth unto me"

(ver. 11). Now this is the very sense which above hath been repeated.

17. "In me, O God, are Thy vows, which I will render of praise to Thee"

(ver. 12). "Vow ye, and render to the Lord your God." What vow, what render? Perchance those animals which were offered at the altars aforetime? No such thing offer thou: in thyself is what thou mayest vow and render. From the heart's coffer bring forth the incense of praise; from the store of a good conscience bring forth the sacrifice of faith. Whatsoever thing thou bringest forth, kindle with love. In thyself be the vows, which thou mayest render of praise to God. Of what praise? For what hath He granted thee? "For Thou hast rescued my soul from death"

(ver. 13). This is that very life which he telleth out to Him: "O God, my life I have told out to Thee." For I was what? Dead. Through myself I was dead: through Thee I am what? Alive. Therefore "in me, O God, are Thy vows, which I will render of praise to Thee." Behold I love my God: no one doth tear Him from me: that which to Him I may give, no one doth tear from me, because in the heart it is shut up. With reason is said with that former confidence, "What should man do unto me?" Let man rage, let him be permitted to rage, be permitted to accomplish that which he attempteth: what is he to take away? Gold, silver, cattle, men servants, maid servants, estates, houses, let him take away all things: doth he by any means take away the vows, which are in me, which I may render of praise to God? The tempter was permitted to tempt a holy man, Job; in one moment he took away all things: whatever of possessions he had had, he carried off: took away inheritance, slew heirs; and this not little by little, but in a crowd, at one blow, at one swoop, so that all things were on a sudden announced: when all was taken away, alone there remained Job, but in him were vows of praise, which he might render to God, in him evidently there were: the coffer of his holy breast the thieving devil had not rifled, full he was of that wherefrom he might sacrifice. Hear what he had, hear what he brought forth: "The Lord hath given, the Lord hath taken away; as hath pleased the Lord, so hath been done: be the name of the Lord blessed." O riches interior, whither thief doth not draw near! God Himself had given that whereof He was receiving; He had Himself enriched him with that whereof to Him he was offering that which He loved. Praise from thee God requireth, thy confession God requireth. But from thy field wilt thou give anything? He hath Himself rained in order that thou mayest have. From thy coffer wilt thou give anything? He hath Himself put in that which thou art to give. What wilt thou give, which from Him thou hast not received? "For what hast thou which thou hast not received?" From the heart wilt thou give? He too hath given faith, hope, and charity: this thou must bring forth: this thou must sacrifice. But evidently all the other things the enemy is able to take away against thy will; this to take away he is not able, unless thou be willing. These things a man will lose even against his will: and wishing to have gold, will lose gold; and wishing to have house, will lose house: faith no one will lose, except him that shall have despised her.

18. "Because Thou hast rescued my soul from death, mine eyes from tears, and my feet from slipping: that I may be pleasing before God in the light of the living" (ver. 13). With reason he is not pleasing to alien sons, that are put afar off from holy men, because they have not the light of the living, whence they may see that which to God is pleasing. "Light of the living," is light of the immortal, light of holy men. He that is not in darkness, is pleasing in the light of the living. A man is observed, and the things which belong to him; no one knoweth of what sort he is: God seeth of what sort he is. Sometimes even the devil himself he escapeth; except he tempt, he findeth not: just as concerning that man of whom just now I have made mention:..."Doth Job by any means worship God for nought?" For this was true light, this the light of the living, that gratis he should worship God. God saw in the heart of His servant His gratuitous worship. For that heart was pleasing in the sight of the Lord in the light of the living: the devil's sight he escaped, because in darkness he was. God admitted the tempter, not in order that He might Himself know that which He did know, but in order that to us to be known and imitated He might set it forth. Admitted was the tempter; he took away everything, there remained the man bereft of possessions, bereft of family, bereft of children, full of God. A wife certainly was left. Merciful do ye deem the devil, that he left him a wife? He knew through whom he had deceived Adam....With wound smitten from head even unto feet, whole nevertheless within, he made answer to the woman tempting, out of the light of the living, out of the light of his heart: "thou hast spoken as though one of the unwise women," that is, as though one that hath not the light of the living. For the light of the living is wisdom, and the darkness of unwise men is folly. Thou hast spoken as though one of the unwise women: my flesh thou seest, the light of my heart thou seest not. For she then might more have loved her husband, if the interior beauty she had known, and had beheld the place where he was beautiful before the eyes of God: because in Him were vows which he might render of praise to God. How entirely the enemy had forborne to invade that patrimony! How whole was that which he was possessing, and that because of which yet more to be possessed he hoped for, being to go on "from virtues unto virtue." Therefore, brethren, to this end let all these things serve us, that God gratis we love, in Him hope always, neither man nor devil fear. Neither the one nor the other doeth anything, except when it is permitted: permitted for no other reason can it be, except because it doth profit us. Let us endure evil men, let us be good men: because even we have been evil. Even as nothing God shall save men, of whom we dare to despair. Therefore of no one let us despair, for all men whom we suffer let us pray, from God let us never depart. Our patrimony let Him be, our hope let Him be, our safety let Him be. He is Himself here a comforter, there a remunerator, everywhere Maker-alive, and of life the Giver, not of another life, but of that whereof hath been said, "I am the Way, and the Truth, and the Life:" in order that both here in the light of faith, and there in the light of sight, as it were in the light of the living, in the sight of the Lord we may be pleasing.

Man. All combine against me. (Calmet) --- The sins of every man oppressed Jesus Christ. (Berthier) --- All who live piously, must suffer many attacks. (Worthington)

I have. Protestants, "thou tellest my wanderings: put thou my tears into thy bottle. Are the not in thy book?" St. Jerome, "thou hast numbered my most secret things: place my tears in thy sight," &c. (Haydock) --- Septuagint render the sense clearer. (Berthier) --- God has promised to relieve the distressed, who confided in him.

To me. This is almost a repetition of ver. 5. (Calmet) --- Elohim and Jehova are mentioned (Haydock) as "the power and eternity" of God gave David the greatest confidence.

To thee. Literally, "thy vows." (Haydock) --- Houbigant chooses rather to follow the Syriac, "with thee, O God, are my vows:" which is clearer, though our version may be well explained, "I will perform my vows to thee," (Berthier) the sacrifice of praises, in this psalm. (Calmet) --- I will endeavour to comply with my engagements and vows. (Worthington)

Living, in my own country, where I am no longer, as formerly during my banishment, in the region of the dead. (Calmet) --- The Fathers explain this of Jesus Christ, or of eternal glory. (Theodoret) (Calmet) --- In the true faith and good works, I will strive to please God. (Worthington)

1 Be merciful unto me, O God: for man would swallow me up; he fighting daily oppresseth me. 2 Mine enemies would daily swallow me up: for they be many that fight against me, O thou most High. 3 What time I am afraid, I will trust in thee. 4 In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me. 5 Every day they wrest my words: all their thoughts are against me for evil. 6 They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul. 7 Shall they escape by iniquity? in thine anger cast down the people, O God.

David, in this psalm, by his faith throws himself into the hands of God, even when he had by his fear and folly thrown himself into the hands of the Philistines; it was when they took him in Gath, whither he fled for fear of Saul, forgetting the quarrel they had with him for killing Goliath; but they soon put him in mind of it, 1 Sam. xxi. 10, 11 . Upon that occasion he changed his behaviour, but with so little ruffle to his temper that then he penned both this psalm and the 34th . This is called Michtam—a golden psalm. So some other psalms are entitled, but this has something peculiar in the title; it is upon Jonath-elem-rechokim, which signifies the silent dove afar off. Some apply this to David himself, who wished for the wings of a dove on which to fly away. He was innocent and inoffensive, mild and patient, as a dove, was at this time driven from his nest, from the sanctuary ( Ps. lxxxiv. 3 ), was forced to wander afar off, to seek for shelter in distant countries; there he was like the doves of the valleys, mourning and melancholy; but silent, neither murmuring against God nor railing at the instruments of his trouble; herein a type of Christ, who was as a sheep, dumb before the shearers, and a pattern to Christians, who, wherever they are and whatever injuries are done them, ought to be as silent doves. In this former part of the psalm,

I. He complains to God of the malice and wickedness of his enemies, to show what reason he had to fear them, and what cause, what need, there was that God should appear against them ( v. 1 ): Be merciful unto me, O God! That petition includes all the good we come to the throne of grace for; if we obtain mercy there, we obtain all we can desire, and need no more to make us happy. It implies likewise our best plea, not our merit, but God's mercy, his free rich mercy. He prays that he might find mercy with God, for with men he could find no mercy. When he fled from the cruel hands of Saul he fell into the cruel hands of the Philistines. "Lord" (says he), "be thou merciful to me now, or I am undone." The mercy of God is what we may flee to and trust to, and in faith pray for, when we are surrounded on all sides with difficulties and dangers. He complains, 1. That his enemies were very numerous ( v. 2 ): " They are many that fight against me, and think to overpower me with numbers; take notice of this, O thou Most High! and make it to appear that wherein they deal proudly thou art above them." It is a point of honour to come in to the help of one against many. And, if God be on our side, how many soever they are that fight against us, we may, upon good grounds, boast that there are more with us; for (as that great general said) "How many do we reckon him for?" 2. That they were very barbarous: they would swallow him up, v. 1 and again v. 2 . They sought to devour him; no less would serve; they came upon him with the utmost fury, like beasts of prey, to eat up his flesh, Ps. xxvii. 2 . Man would swallow him up, those of his own kind, from whom he might have expected humanity. The ravenous beasts prey not upon those of their own species; yet a bad man would devour a good man if he could. "They are men, weak and frail; make them to know that they are so," Ps. ix. 20 . 3. That they were very unanimous ( v. 6 ): They gather themselves together; though they were many, and of different interests among themselves, yet they united and combined against David, as Herod and Pilate against the Son of David. 4. That they were very powerful, quite too hard for him if God did not help him: " They fight against me ( v. 2 ); they oppress me, v. 1 . I am almost overcome and borne down by them, and reduced to the last extremity." 5. That they were very subtle and crafty ( v. 6 ): " They hide themselves; they industriously cover their designs, that they may the more effectually prosecute and pursue them. They hide themselves as a lion in his den, that they may mark my steps;" that is, "they observe every thing I say and do with a critical eye, that they may have something to accuse me of" (thus Christ's enemies watched him, Luke xx. 20 ), or "they have an eye upon all my motions, that they may gain an opportunity to do me a mischief, and may lay their snares for me." 6. That they were very spiteful and malicious. They put invidious constructions upon every thing he said, though ever so honestly meant and prudently expressed ( v. 5 ): " They wrest my words, put them upon the rack, to extort that out of them which was never in them;" and so they made him an offender for a word ( Isa. xxix. 21 ), misrepresenting it to Saul, and aggravating it, to incense him yet more against him. They made it their whole business to ruin David; all their thoughts were against him for evil, which put evil interpretations upon all his words. 7. That they were very restless and unwearied. They continually waited for his soul; it was the life, the precious life, they hunted for; it was his death they longed for, v. 6 . They fought daily against him ( v. 1 ), and would daily swallow him up ( v. 2 ), and every day they wrested his words, v. 5 . Their malice would not admit the least cessation of arms, or the acts of hostility, but they were continually pushing at him. Such as this is the enmity of Satan and his agents against the kingdom of Christ and the interests of his holy religion, which if we cordially espouse, we must not think it strange to meet with such treatment as this, as though some strange thing happened to us. Our betters have been thus used. So persecuted they the prophets.

II. He encourages himself in God, and in his promises, power, and providence, v. 3, 4 In the midst of his complaints, and before he has said what he has to say of his enemies, he triumphs in the divine protection. 1. He resolves to make God his confidence, then when dangers were most threatening and all other confidences failed: " What time I am afraid, in the day of my fear, when I am most terrified from without and most timorous within, then I will trust in thee, and thereby my fears shall be silenced." Note, There are some times which are, in a special manner, times of fear with God's people; in these times it is their duty and interest to trust in God as their God, and to know whom they have trusted. This will fix the heart and keep it in peace. 2. He resolves to make God's promises the matter of his praises, and so we have reason to make them ( v. 4 ): " In God I will praise, not only his work which he has done, but his word which he has spoken; I will give him thanks for a promise, though not yet performed. In God (in his strength and by his assistance) I will both glory in his word and give him the glory of it." Some understand by his word his providences, every event that he orders and appoints: "When I speak well of God I will with him speak well of every thing that he does." 3. Thus supported, he will bid defiance to all adverse powers: " When in God I have put my trust, I am safe, I am easy, and I will not fear what flesh can do unto me; it is but flesh, and cannot do much; nay, it can do nothing but by divine permission." As we must not trust to an arm of flesh when it is engaged for us, so we must not be afraid of an arm of flesh when it is stretched out against us.

8 Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book? 9 When I cry unto thee, then shall mine enemies turn back: this I know; for God is for me. 10 In God will I praise his word: in the Lord will I praise his word. 11 In God have I put my trust: I will not be afraid what man can do unto me. 12 Thy vows are upon me, O God: I will render praises unto thee. 13 For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?

Several things David here comforts himself with in the day of his distress and fear.

I. That God took particular notice of all his grievances and all his griefs, v. 8 . 1. Of all the inconveniences of his state: Thou tellest my wanderings, my flittings, so the old translation. David was now but a young (under thirty) and yet he had had many removes, from his father's house to the court, thence to the camp, and now driven out to sojourn where he could find a place, but not allowed to rest any where; he was hunted like a partridge upon the mountains; continual terrors and toils attended him; but this comforted him, that God kept a particular account of all his motions, and numbered all the weary steps he took, by night or by day. Note, God takes cognizance of all the afflictions of his people; and he does not cast out from his care and love those whom men have cast out from their acquaintance and converse. 2. Of all the impressions thus made upon his spirit. When he was wandering he was often weeping, and therefore prays, " Put thou my tears into thy bottle, to be preserved and looked upon; nay, I know they are in thy book, the book of thy remembrance." God has a bottle and a book for his people's tears, both those for their sins and those for their afflictions. This intimates, (1.) That he observes them with compassion and tender concern; he is afflicted in their afflictions, and knows their souls in adversity. As the blood of his saints, and their deaths, are precious in the sight of the Lord, so are their tears, not one of them shall fall to the ground. I have seen thy tears, 2 Kings xx. 5 . I have heard Ephraim bemoaning himself, Jer. xxxi. 18 . (2.) That he will remember them and review them, as we do the accounts we have booked. Paul was mindful of Timothy's tears ( 2 Tim. i. 4 ), and God will not forget the sorrows of his people. The tears of God's persecuted people are bottled up and sealed among God's treasures; and, when these books come to be opened, they will be found vials of wrath, which will be poured out upon their persecutors, whom God will surely reckon with for all the tears they have forced from his people's eyes; and they will be breasts of consolation to God's mourners, whose sackcloth will be turned into garments of praise. God will comfort his people according to the time wherein he has afflicted them, and give to those to reap in joy who sowed in tears. What was sown a tear will come up a pearl.

II. That his prayers would be powerful for the defeat and discomfiture of his enemies, as well as for his own support and encouragement ( v. 9 ): " When I cry unto thee, then shall my enemies turn back; I need no other weapons than prayers and tears; this I know, for God is for me, to plead my cause, to protect and deliver me; and, if God be for me, who can be against me so as to prevail?" The saints have God for them; they may know it; and to him they must cry when they are surrounded with enemies; and, if they do this in faith, they shall find a divine power exerted and engaged for them; their enemies shall be made to turn back, their spiritual enemies, against whom we fight best upon our knees, Eph. vi. 18 .

III. That his faith in God would set him above the fear of man, v. 10, 11 . Here he repeats, with a strong pathos, what he had said ( v. 4 ), " In God will I praise his word; that is, I will firmly depend upon the promise for the sake of him that made it, who is true and faithful, and has wisdom, power, and goodness enough to make it good." When we give credit to a man's bill we honour him that drew it; so when we do, and suffer, for God, in a dependence upon his promise, not staggering at it, we give glory to God, we praise his word, and so give praise to him. Having thus put his trust in God, he looks with a holy contempt upon the threatening power of man: " In God have I put my trust, and in him only, and therefore I will not be afraid what man can do unto me ( v. 11 ), though I know very well what he would do if he could," v. 1, 2 . This triumphant word, so expressive of a holy magnanimity, the apostle puts into the mouth of every true believer, whom he makes a Christian hero, Heb. xiii. 6 . We may each of us boldly say, The Lord is my helper, and then I will not fear what man shall do unto me; for he has no power but what he has given him from above.

IV. That he was in bonds to God ( v. 12 ): " Thy vows are upon me, O God! —not upon me as a burden which I am loaded with, but as a badge which I glory in, as that by which I am known to be thy menial servant—not upon me as fetters that hamper me (such are superstitious vows), but upon me as a bridle that restrains me from what would be hurtful to me, and directs me in the way of my duty. Thy vows are upon me, the vows I have made to thee, to which thou art not only a witness, but a party, and which thou hast commanded and encouraged me to make." It is probably that he means especially those vows which he had made to God in the day of his trouble and distress, which he would retain the remembrance of, and acknowledge the obligations of, when his fright was over. Note, It ought to be the matter of our consideration and joy that the vows of God are upon us —our baptismal vows renewed at the Lord's table, our occasional vows under convictions, under corrections, by these we are bound to live to God.

V. That he should still have more and more occasion to praise him: I will render praises unto thee. This is part of the performance of his vows; for vows of thankfulness properly accompany prayers for mercy, and when the mercy is received must be made good. When we study what we shall render this is the least we can resolve upon, to render praises to God—poor returns for rich receivings! Two things he will praise God for:—1. For what he had done for him ( v. 13 ): " Thou has delivered my soul, my life, from death, which was just ready to seize me." If God have delivered us from sin, either from the commission of it by preventing grace or from the punishment of it by pardoning mercy, we have reason to own that he has thereby delivered our souls from death, which is the wages of sin. If we, who were by nature dead in sin, are quickened together with Christ, and are made spiritually alive, we have reason to own that God has delivered our souls from death. 2. For what he would do for him: " Thou hast delivered my soul from death, and so hast given me a new life, and thereby hast given me an earnest of further mercy, that thou wilt deliver my feet from falling; thou hast done the greater, and therefore thou wilt do the less; thou hast begun a good work, and therefore thou wilt carry it on and perfect it." This may be taken either as the matter of his prayer, pleading his experience, or as the matter of his praise, raising his expectations; and those that know how to praise in faith will give God thanks for mercies in promise and prospect, as well as in possession. See here, (1.) What David hopes for, that God would deliver his feet from falling either into sin, which would wound his conscience, or into the appearance of sin, from which his enemies would take occasion to wound his good name. Those that think the stand must take heed lest they fall, because the best stand no longer than God is pleased to uphold them. We are weak, our way is slippery, many stumbling-blocks are in it, our spiritual enemies are industrious to thrust us down, and therefore we are concerned by faith and prayer to commit ourselves to his care who keeps the feet of his saints. (2.) What he builds this hope upon: " Thou hast delivered my soul from death, and therein hast magnified thy power and goodness, and put me into a capacity of receiving further mercy from thee; and now wilt thou not secure and crown thy own work?" God never brought his people out of Egypt to slay them in the wilderness. He that in conversion delivers the soul from so great a death as sin is will not fail to preserve it to his heavenly kingdom. (3.) What he designs in these hopes: That I may walk before God in the light of the living, that is, [1.] "That I may get to heaven, the only land of light and life; for in this world darkness and death reign." [2.] "That I may do my duty while this life lasts." Note, This we should aim at, in all our desires and expectations of deliverance both from sin and trouble, that we may do God so much the better service— that, being delivered out of the hands of our enemies, we may serve him without fear.

1-2. would swallow-- literally, "pants as a raging beast" ( Ac 9:1 ).

3. in-- or literally, "unto."

thee-- to whom he turns in trouble.

9. God is for me-- or, "on my side" ( Psa 118:6 ; 124:1 , 2); hence he is sure of the repulse of his foes.

12. I will render praises-- will pay what I have vowed.

13. The question implies an affirmative answer, drawn from past experience.

falling-- as from a precipice.

CHAPTER 3

1 Christ healeth the withered hand, 10 and many other infirmities: 11 rebuketh the unclean spirits: 13 chooseth his twelve apostles: 22 convinceth the blasphemy of casting out devils by Beelzebub: 31 and sheweth who are his brother, sister, and mother.

Ver. 5. And looking round upon them with anger. Being angry at their unbelief, says the Interlinear, showing by His countenance that He was wroth with the blind, and obstinate, and perverse minds of the Scribes, in that they ascribed Christ's miracles of goodness, which He wrought upon the Sabbath, to a breach of the law enjoining the observance of that day. From hence it is plain that there was in Christ real anger, sorrow, and the rest of the passions and affections, as they exist in other men, only subject to reason. Wherefore anger was in Him a whetstone of virtue. "Anger," says Franc. Lucas, "is in us a passion; in Christ it was, as it were, an action. It arises spontaneously in us; by Christ it was stirred up in Himself. When it has arisen in us, it disturbs the other faculties of the body and mind, nor can it be repressed at our own pleasure; but when stirred up in Christ, it acts as He wills it to act, it disturbs nothing,in fine, it ceases when He wills it to cease."

This is what S. Leo (Epist. 11) says, "The bodily senses were vigorous in Christ without the law of sin; and the reality of His affections was governed by His soul and deity."

Lactantius says (lib. de Ira Dei ex Posidon.), "Anger is the lust of punishing him by whom you think yourself to have been injured." Wherefore anger in other men springs from self-love; but in Christ it sprang from love of God, because He loved God perfectly. Hence He was infinitely grieved and angry at offences against God by reason of sin, and committed by sinners, wishing to compensate for those offences by punishing or correcting sinners and unbelievers. Wherefore Christ's anger was zeal, or seasoned with zeal, even as in the angels and the blessed it is not anger but zeal. (See S. Thomas, 3 p. q. art 9.)

Being grieved at the blindness, Syriac, hardness or callousness, of their hearts. Grieved, Gr. συλλυπούμενος, i.e., condoling with and commiserating them, because, being blinded and hardened by envy and hatred, they would not acknowledge Him to be the Messiah, but spake evil of His kindness to the sick upon the Sabbath-days. It is meant, therefore, that the anger of Jesus did not proceed from the desire of vengeance, but was mingled with pity; and that Jesus was angry with sin, but sorry for sinners, insomuch as He loved them, and strove to save them. Lastly, all such anger is mingled with sorrow; for he that is angry grieves for the evil at which he is angry. Thus the sorrow for the evil causes and sharpens anger, that it may strive to remove the evil at which it is grieved.

Ver. 9. That a little ship should wait upon Him. Gr. προσκαρτερη̃, i.e., should be close at hand, that He might betake Himself to it when the multitude pressed upon Him.

Ver. 10. Plagues, Gr.μάστιγας, i.e., scourgings, viz., strokes and diseases, with which God chastises and scourges men on account of their sins.

Ver. 11. And unclean spirits fell down before Him, i.e., they fell clown, kneeling at His feet, not out of love and devotion, but from fear, deprecating punishment, that He would not drive them out of the men, and banish them to hell.

Saying, Thou art the Son of God. You will ask whether the devils really knew that Jesus was the Messiah or the Christ, the Son of God? I answer, it is plain from this passage, and from S. Mat_8:29, and from S. Luk_4:41, and from the Fathers and commentators generally, that the devils, although they did not fully know Christ at His baptism, and before His baptism, because they afterwards tempted Him, that they might learn who He was; yet subsequently they did recognise who He was, from the many and great miracles, which they clearly saw were true miracles, and far transcending their own power and that of the angels. They saw that what Christ did was wrought alone by the power of God, with this end in view, that He might prove, first, that He was the Messiah promised to the fathers; second, that He was God, and the Son of God. Wherefore, I say that the devils knew that Jesus was the Messiah and the Son of God, especially when they compared the Scriptures and the ancient prophecies with the miracles of Christ. For they saw that Jesus was to be such a person, and would work such miracles, as they had predicted.

Observe, however, that the devils did not so clearly know this truth, as not, on the other hand, when they thought of the greatness of the mystery, and of the infinite dignity and humiliation of Christ incarnate (which would appear a thing of itself incredible, especially to the devil, being most proud), somewhat to hesitate and be in doubt whether Jesus were really Messiah and the Son of God. They the more hesitated, yea, they were ignorant of the object and fruit of this mystery, that indeed by the incarnation and death of Christ men were to be redeemed, and that the kingdom of God was to be erected in them. Especially were they blinded by their hatred of Jesus, because they saw that many souls were delivered from them by Him. Hence they felt that He must be altogether opposed and crushed by them. Whence it came to pass that they, being blinded by their hatred of Jesus, did not understand the Holy Scriptures, otherwise so plain, concerning the cross of Christ and our redemption thereby. Thus, by means of the Jews, they crucified and slew Jesus as an irreconcilable enemy, and thus they ignorantly destroyed their own kingdom. Thus S. Leo (Serm. 9, de Pass.), "Nor did the devil himself perceive that by his rage against Christ he destroyed his own principality; who would not have lost the rights he had gained by his ancient fraud if he had refrained from shedding the blood of the Lord Jesus. But by his malice, being greedy of doing harm, when he rushes upon Him, he falls; when he would capture, he is taken; whilst he pursues a mortal, he stumbles against the Saviour."

And Simon He surnamed Peter. Several Greek codices prefix to these words, πρω̃τον Σίμων, first Peter. The rest omit them. The same thing is sufficiently gathered from the fact that Peter is here first named by Christ, and his name changed, so that he who was first called Simon, is afterwards called in Syriac Cephas, in Greek and Latin Petrus, that is, a rock, because he was to be made by Christ the rock and foundation of the Church.

And James the son of Zebedee (James is named first because he was the elder), and John the brother of James. And he called the Boanerges, which is, Sons of thunder. He saith not name, but names, because they were two. They were thunderers, thundering forth, as it were, Christ's Gospel and doctrines.

Boanerges: so the Arabic, Egyptian, and Persian. The Ethiopic has Baanerges. This name is a corruption, for in Hebrew, or rather in Syriac, it would be Banerges or Bonerges, as it is found in certain MSS., as Franc. Lucas attests in his Notation. For the Syrians, like the Bavarians and the Westphalians, pronounce the vowel a like o, and e like a. For Semuel they say Samuel, and for bene, or sons, bane. It may be that Banerges has been changed into Boanerges by persons ignorantly supposing that boa signifies the sound of thunder.

Banerges, as Jansen observes, is a compound word, consisting of כני, bane, sons, and כנש, regesch, a roaring, i.e., of thunder. Thus Jupiter is called by the Greeks ύψιβρεμέτης, loftily roaring, i.e., thundering on high. The Syriac version has in this place bane reges, sons of thunder, instead of the Hebrew expression, bene raam. For Christ here spoke in the Syriac of that age. There is here, then, a metathesis or transposition of the letters r and e, banerges, instead of bane reges. A similar transposition is common in many languages, as Angelus Caninius shows (Hellen. p. 64). Thus, for καρδία the Greek poets say κραδίη, κρατερός for καρτερός; for νεϋρον the Latins say nervus; for άρπαξ, rapax; for μορφή, forma. Punic has gerac for άκρα, i.e., arx, a citadel. Etruscan has bigr, virgo, a virgin; darag, gradus, a step; elmara, mulier, a woman; cabbirim, cherubim, &c.

The meaning, then, is as follows: Christ called James and John by a new name, Banerges, Sons of thunder, because He charged them above the rest of the Apostles with the glorious preaching of His Gospel, that by the holiness of their lives and their miracles they might be like thunderbolts, and might, by the power of their voices, shake as with claps of thunder unbelievers and barbarians, and bring them to repentance and a holy life. This appears in the history of S. James. Because of his liberty and zeal in preaching, he was the first among the Apostles to incur the wrath of Herod and the Jews, by whom he was beheaded (Acts 12.). The same converted the Spaniards, and by their means the inhabitants of the East and West Indies, to the faith of Christ. John preached for a very long period, and very efficaciously. He was the last of the Apostles to depart this life, which he did after he had subdued Asia and other provinces to Christ by his preaching. Hence, also, his Gospel begins with divine thunder, as it were an eagle of God crying with a voice of thunder, In the beginning was the Word, and the Word was with God, and the Word was God (S. Epiphanius, Hæres. 73). Wherefore, when he was writing his Gospel, there were lightnings and thunderings from heaven, like as it lightened from Mount Sinai when God gave the law to Moses. So Baronius shows from Metaphrastes (A.D. 99 in fin).

See what I have said on Eze_1:14, on the words, "They went like a flash of lightning," where I have given a threefold meaning to the expression, Sons of thunder. Thus Pericles, as an orator, seemed, says Quintilian, not so much to speak as to thunder and lighten. Wherefore he was called by the poets the Olympian, that is, the heavenly.

And the Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him.7. But Jesus withdrew Himself with His disciples to the sea: and a great multitude from Galilee followed Him, and from Judaea,8. And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things He did, came unto Him.9. And He spake to His disciples, that a small ship should wait on Him, because of the multitude, lest they should throng Him.10. For He had healed many; insomuch that they pressed upon Him for to touch Him, as many as had plagues.11. And unclean spirits, when they saw Him, fell down before Him, and cried, saying, "Thou art the Son of God."12. And He straitly charged them that they should not make Him known.

The Pharisees, thinking it a crime that at the word of the Lord the hand which was diseased was restored to a sound state, agreed to make a pretext of the words spoken by our Saviour. Wherefore it is said, "And the Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him."

As if every one amongst them did not greater things on the sabbath day, carrying food, reaching forth a cup, and whatever else is necessary for meals. Neither could He, Who said and it was done, be convicted of toiling on the sabbath day.

But the soldiers of Herod the king are called Herodians, because a certain new heresy had sprung up, which asserted that Herod was the Christ. For the prophecy of Jacob intimated that when the princes of Judah failed then Christ should come; because therefore in the time of Herod none of the Jewish princes remained, and he, an alien, was the sole ruler, some thought that he was the Christ, and set on foot this heresy. These, therefore, were with the Pharisees trying to kill Christ.

Or else he calls Herodians the servants of Herod the Tetrarch, who on account of the hatred which their lord had for John, pursued with treachery and hate the Saviour also, Whom John preached.

It goes on, "But Jesus withdrew Himself with His disciples to the sea;" He fled from their treachery, because the hour of His passion had not yet come, and no place away from Jerusalem was proper for His Passion. By which also He gave an example to His disciples, when they suffer persecution in one city, to flee to another.

At the same time again, He goes away, that by quitting the ungrateful He might do good to more, "for many followed Him, and He healed them."

For there follows, "And a great multitude from Galilee, etc." Syrians and Sidonians, being foreigners, receive benefit from Christ; but His kindred the Jews persecute Him: thus there is no profit in relationship, if there be not a similarity in goodness.

For the strangers followed Him, because they saw the works of His powers, and in order to hear the words of His teaching. But the Jews, induced solely by their opinion of His powers, in a vast multitude come to hear Him, and to beg for His aiding health. Wherefore there follows, "And He spake to His disciples, that they should wait, etc."

Consider then how He hid His glory, for He begs for a little ship, lest the crowd should hurt Him, so that entering into it, He might remain unharmed. It follows, "As many as had scourges, etc." But he means by scourges, diseases, for God scourges us, as a father does His children.

Both therefore fell down before the Lord, those who had the plagues of bodily diseases, and those who were vexed by unclean spirits. The sick did this simply with the intention of obtaining health, but the demoniacs, or rather the devils within them, because under the mastery of a fear of God they were compelled not only to fall down before Him but also to praise His majesty. Wherefore it goes on, "And they cried out, saying, Thou art the Son of God."

And here we must wonder at the blindness of the Arians, who, after the glory of His resurrection, deny the Son of God, Whom the devils confess to be the Son of God, though still clothed with human flesh. There follows, "And He straitly charged them, that they should not make Him known."

But not only devils, but persons healed by Christ, and even Apostles, are ordered to be silent concerning Him before the Passion, lest by the preaching of the majesty of His Divinity, the economy of His Passion should be retarded. But allegorically, in the Lord’s coming out of the synagogue, and then retiring to the sea, He prefigured the salvation of the Gentiles, to whom He deigned to come through their faith, having quitted the Jews on account of their perfidy.

For the nations, driven about in divers by-paths of error, are fitly compared to the unstable sea. (ed. note: see Cyprian, Ep. 63, also Augustine, City of God, Book 20, 16)

Again, a great crowd from various provinces followed Him, because He has received with kindness many nations, who came to Him through the preaching of the Apostles. But the ship waiting upon the Lord in the sea is the Church, collected from amongst the nations; and He goes into it lest the crowd should throng Him, because flying from the troubled minds of carnal persons, He delights to come to those who despise the glory of this world, and to dwell within them.

Further, there is a difference between thronging the Lord, and touching Him; for they throng Him, when by carnal thoughts and deeds they trouble peace, in which truth dwells; but he touches Him, who by faith and love has received Him into his heart; wherefore those who touched Him are said to have been saved.

Morally again, the Herodians, that is, persons who love the lusts of the flesh, wish to slay Christ. For the meaning of Herod is, ’of skin’ (ed. note: pelliceus, see Hier. de Nom. Hebr.). But those who quit their country, that is, a carnal mode of living, follow Christ, and their plagues are healed, that is, the sins which wound their conscience. But Jesus in us is our reason, which commands that our vessel, that is, our body, should serve Him, lest the troubles of worldly affairs should press upon our reason.

What is to be understood by Idumea, see Rutter's Evangelical Harmony, Vol. i. p. 286.

The unclean spirits being obliged by the Divine Power, not only to come and worship, but also to declare his majesty, exclaimed: Thou art the Son of God. How astonishing then is the blindness of the Arians, who even after his resurrection denied him to be the Son of God, whom the devils confessed as such when clothed with human nature. But it is certain that not only the devils, but the infirm that were healed, and the apostles themselves were forbidden, as well as the unclean spirits, to proclaim his divinity; lest the passion and death of Christ might be on that account deferred. (Ven. Bede)

1 And he entered again into the synagogue; and there was a man there which had a withered hand. 2 And they watched him, whether he would heal him on the sabbath day; that they might accuse him. 3 And he saith unto the man which had the withered hand, Stand forth. 4 And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace. 5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. 6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. 7 But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judæa, 8 And from Jerusalem, and from Idumæa, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. 9 And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. 10 For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. 11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. 12 And he straitly charged them that they should not make him known.

Here, as before, we have our Lord Jesus busy at work in the synagogue first, and then by the sea side; to teach us that his presence should not be confined either to the one or to the other, but, wherever any are gathered together in his name, whether in the synagogue or any where else, there is he in the midst of them. In every place where he records his name, he will meet his people, and bless them; it is his will that men pray every where. Now here we have some account of what he did.

I. When he entered again into the synagogue, he improved the opportunity he had there, of doing good, and having, no doubt, preached a sermon there, he wrought a miracle for the confirmation of it, or at least for the confirmation of this truth—that it is lawful to do good on the sabbath day. We had the narrative, Matt. xii. 9 .

1. The patient's case was piteous; he had a withered hand, by which he was disabled to work for his living; and those that are so, are the most proper objects of charity; let those be helped that cannot help themselves.

2. The spectators were very unkind, both to the patient and to the Physician; instead of interceding for a poor neighbour, they did what they could to hinder his cure: for they intimated that if Christ cured him now on the sabbath day, they would accuse him as a Sabbath breaker. It had been very unreasonable, if they should have opposed a physician or surgeon in helping any poor body in misery, by ordinary methods; but much more absurd was it to oppose him that cured without any labour, but by a word's speaking.

3. Christ dealt very fairly with the spectators, and dealt with them first, if possible to prevent the offence.

(1.) He laboured to convince their judgment. He bade the man stand forth ( v. 3 ), that by the sight of him they might be moved with compassion toward him, and might not, for shame, account his cure a crime. And then he appeals to their own consciences; though the thing speaks itself, yet he is pleased to speak it; " Is it lawful to do good on the sabbath days, as I design to do, or to do evil, as you design to do? Whether is better, to save life or to kill? " What fairer question could be put? And yet, because they saw it would turn against them, they held their peace. Note, Those are obstinate indeed in their infidelity, who, when they can say nothing against a truth, will say nothing to it; and, when they cannot resist, yet will not yield.

(2.) When they rebelled against the light, he lamented their stubbornness ( v. 5 ); He looked round about on them with anger, being grieved for the hardness of their hearts. The sin he had an eye to, was, the hardness of their hearts, their insensibleness of the evidence of his miracles, and their inflexible resolution to persist in unbelief. We hear what is said amiss, and see what is done amiss; but Christ looks at the root of bitterness in the heart, the blindness and hardness of that. Observe, [1.] How he was provoked by the sin; he looked round upon them; for they were so many, and had so placed themselves, that they surrounded him: and he looked with anger; his anger, it is probable, appeared in his countenance; his anger was, like God's, without the least perturbation to himself, but not without great provocation from us. Note, The sin of sinners is very displeasing to Jesus Christ; and the way to be angry, and not to sin, is it be angry, as Christ was, at nothing but sin. Let hard-hearted sinners tremble to think of the anger with which he will look round upon them shortly, when the great day of his wrath comes. [2.] How he pitied the sinners; he was grieved for the hardness of their hearts; as God was grieved forty years for the hardness of the hearts of their fathers in the wilderness. Note, It is a great grief to our Lord Jesus, to see sinners bent upon their own ruin, and obstinately set against the methods of their conviction and recovery, for he would not that any should perish. This is a good reason why the hardness of our own hearts and of the hearts of others, should be a grief to us.

4. Christ dealt very kindly with the patient; he bade him stretch forth his hand, and it was immediately restored. Now, (1.) Christ has hereby taught us to go on with resolution in the way of our duty, how violent soever the opposition is, that we meet with in it. We must deny ourselves sometimes in our ease, pleasure, and convenience, rather than give offence even to those who causelessly take it; but we must not deny ourselves the satisfaction of serving God, and doing good, though offence may unjustly be taken at it. None could be more tender of giving offence than Christ; yet, rather than send this poor man away uncured, he would venture offending all the scribes and Pharisees that compassed him about. (2.) He hath hereby given us a specimen of the cures wrought by his grace upon poor souls; our hands are spiritually withered, the powers of our souls weakened by sin, and disabled for that which is good. The great healing day is the sabbath, and the healing place the synagogue; the healing power is that of Christ. The gospel command is like this recorded here; and the command is rational and just; though our hands are withered, and we cannot of ourselves stretch them forth, we must attempt it, must, as well as we can, lift them up to God in prayer, lay hold on Christ and eternal life, and employ them in good works; and if we do our endeavour, power goes along with the word of Christ, he effects the cure. Though our hands be withered, yet, if we will not offer to stretch them out, it is our own fault that we are not healed; but if we do, and are healed, Christ and his power and grace must have all the glory.

5. The enemies of Christ dealt very barbarously with him. Such a work of mercy should have engaged their love to him, and such a work of wonder their faith in him. But, instead of that, the Pharisees, who pretended to be oracles in the church, and the Herodians, who pretended to be the supporters of the state, though of opposite interests one to another, took counsel together against him, how they might destroy him. Note, They that suffer for doing good, do but suffer as their Master did.

II. When he withdrew to the sea, he did good there. While his enemies sought to destroy him, he quitted the place; to teach us in troublous times to shift for our own safety; but see here,

1. How he was followed into his retirement. When some had such an enmity to him, that they drove him out of their country, others had such a value for him, that they followed him wherever he went; and the enmity of their leaders to Christ did not cool their respect to him. Great multitudes followed him from all parts of the nation; as far north, as from Galilee; as far south, as from Judea and Jerusalem; nay, and from Idumea; as far east, as from beyond Jordan; and west, as from about Tyre and Sidon, v. 7, 8 . Observe, (1.) What induced them to follow him; it was the report they heard of the great things he did for all that applied themselves to him; some wished to see one that had done such great things, and others hoped he would do great things for them. Note, The consideration of the great things Christ has done, should engage us to come to him. (2.) What they followed him for ( v. 10 ); They pressed upon him, to touch him, as many as had plagues. Diseases are here called plagues, mastigas — corrections, chastisements; so they are designed to be, to make us smart for our sins, that thereby we may be made sorry for them, and may be warned not to return to them. Those that were under these scourgings came to Jesus; this is the errand on which sickness is sent, to quicken us to enquire after Christ, and apply ourselves to him as our Physician. They pressed upon him, each striving which should get nearest to him, and which should be first served. They fell down before him (so Dr. Hammond), as petitioners for his favour; they desired leave but to touch him, having faith to be healed, not only by his touching them, but by their touching him; which no doubt they had many instances of. (3.) What provision he made to be ready to attend them ( v. 9 ); He spoke to his disciples, who were fishermen, and had fisher-boats at command, that a small ship should constantly wait on him, to carry him from place to place on the same coast; that, when he had despatched the necessary business he had to do in one place, he might easily remove to another, where his presence was requisite, without pressing through the crowds of people that followed him for curiosity. Wise men, as much as they can, decline a crowd.