Wednesday of the 4th week in Ordinary Time

Them. He was led by curiosity. (Menochius)

Eight....and five. Theodotion says nine and four, which comes to the same sum. (Haydock) --- But 1 Paralipomenon xxi. 5, reads, eleven hundred thousand, and four hundred and seventy thousand fighting men: though even there the Arabic version has the number here specified, which is less incredible. The fighting men are not above a fifth part of the population; and we may allow that David might have about seven million subjects. It seems, therefore, best to abandon the latter number as incorrect, since all commentators confess that similar mistakes have been made by the transcribers; and to maintain the contrary, would be indirectly to throw the blame upon the sacred writers. (Calmet) --- Yet some account for the variation, by saying, that Joab gave not in the full number here, (Menochius; Abulensis; &c.) which seems contrary to the text, there were found, &c. (Haydock) --- Cornelius a Lapide supposes, that the excess of number was occasioned by the subsequent list of the Levites, &c. But could they amount to so many? (Calmet) --- And what proof is there that they were numbered, after the anger of God had manifested itself so severely? (Haydock) --- Others affirm, that Joab did not take an account of the 288,000 chosen out of the twelve tribes, that 24,000 of them might guard the palace by turns, in each of the twelve months, 1 Paralipomenon xxvii. 1. (Bochart, Anim. p. 1. B. ii. 37.; Grotius; &c.) --- But thus there will be 18,000 more than even in Paralipomenon, where we find in all 1,570,000, though the tribe of Juda have fewer, by 30,000, than in this book. To account for this, some say, (Haydock) the proselytes are here taken in, or the inhabitants of all the territory, which was at first assigned to Juda, Josue xix. 29. (Menochius) --- All this is conjecture, (Haydock) and must remain among the systems of history. (Calmet) --- If Joab chose to diminish the numbers of Israel, why has he increased those of Juda? Did he wish to flatter the king's vanity, or partiality for his own tribe? It is difficult to say what interest Joab could have in withholding the truth; and for the sacred historian to countenance his delusion, would expose us to the same danger of mistake, and overthrow the authority of Scripture, therefore, most rational to suppose that we have here the true list of the warriors, and that the book of Paralipomenon has been injured by the negligence of transcribers, as it has on many other occasions. (Haydock)

David's heart struck him, after the people were numbered. That is, he was touched with a great remorse for the vanity and pride which had put him upon numbering the people. (Challoner) --- His sin must have been internal, and probably involved a secret confidence in his riches and power, without referring all to God, (Haydock) or trusting entirely in him. (St. Ambrose, pœn. c. 9.; St. Augustine, contra Faust. xxii. 66., &c.) --- There was otherwise no prohibition for David's taking this account, (Calmet) which is so natural for a prince, and may frequently prove of great service. (Haydock) --- Josephus ([Antiquities?] vii. 13.) and others assert, that he neglected to require the payment of half a sicle. (Tirinus; Estius) --- But where does God complain of this neglect? and how do they know that the injunction which was once given to Moses, when the tabernacle was furnished, (Exodus xxx. 12.) was to remain in force afterwards? Oleaster (on Exodus) says David acted against God's intention, who had promised that the Israelites should be innumerable. But this reason seems childish; and did not the king abstain, on that very account, from numbering any but those who were fit for war? (1 Paralipomenon xxvii. 23.) (Calmet) --- Struck him. Contrition and confession are specified here, as satisfaction is, ver. 12. Temporal sufferings are inflicted, even after the sin has been remitted, ver. 16. (Worthington)

And seer. This was a peculiar distinction of the prophet, (Haydock) who was appointed to direct David, (Menochius) to whom he had been long attached, 1 Kings xxii. 5. (Calmet0

Seven. Paralipomenon, three; which makes the contrast more striking. (Haydock) --- The Septuagint, and some copies of the Arabic version, have the latter number. (Calmet) --- Gad might first propose seven, and then reduce it to three. (Menochius) --- But did the prophet deliver the message twice? Usher pleads for the truth of both numbers, though he says, "It was always my opinion, that the Hebrew copy of the Old Testament has been no less exposed to the errors of writers, than that of the New, and all other books." (Synt. p. 219.) Boxtorf also declares, "it is better piously to believe that both is right." Why? "because both is written." (Antic. p. 401 and 420!) The contradiction, in fact, seems to have been occasion by the mistake of a numeral letter, g (3) for z (7). (Kennicott) --- Usher, Malvenda, &c., adopt an hypothesis, beautiful enough, but destitute of proof, when they say that God proposed three years in punishment of David's criminal curiosity. But as that famine would have immediately followed the three years' scarcity, already endured, (chap. xxi.) and during the seventh, or sabbatical year, nothing could be reaped, the famine would thus rage for seven years. (Calmet) Salien places the 62nd sabbatical year at this very time, the year of the world 3017, and terminates the famine occasioned by the cruel injustice of Saul, the year before Christ 1013, which cannot agree with the aforesaid system. (Haydock)

Lord, and be exposed to the violence of pestilence, which attacks both rich and poor; whereas the rich can frequently escape the dangers of war, or of famine. (Calmet) --- David knew that he had sinned, and he did not wish to screen himself from suffering the temporal punishment due to sin. (Haydock) --- God punishes us equally by the hand of men, as by other means; but the king thus intimates, that he looks upon Him as an indulgent father, who is less severe than the ministers of justice. (Menochius)

And. Septuagint insert, "And David chose death, (the pestilence, as they usually render it; Salien). And it was the time of the wheat-harvest. And the Lord gave death in Israel, from morning till dinner-time." (Haydock) --- Appointed, for three days; though before the end of the last, God took pity on the people, ver 16. (Calmet) --- Bochart thinks the pestilence ceased to rage at some hour of the first day. Syriac and Arabic, "till the sixth hour."

Areuna. Hebrew styles him, Araniah, (ver. 18.; Calmet) i being substituted for u, and placed after n. He is called Ornan, 1 Paralipomenon xxi. 18, (Haydock) and has the title of Jebusite, as he was originally of that nation, and had been permitted to retain his effects, on his embracing the true religion. Moria was his property, and seems not to have been much inhabited. It was not yet enclosed within the city walls. Here David saw the angel, in the air, ready to strike the inhabitants, and heard the voice from heaven. (Calmet) --- He had already witnessed the death of many in the city, 1 Paralipomenon xxi. 14. The angel waited for God's orders how many to destroy. (Haydock) --- He did not sheath his sword till David had offered sacrifice to appease the Lord; (ver. 21) though others think that the sacrifice was to thank God for the deliverance. (Calmet)

Are, like sheep. (Menochius) --- They were not accountable for the fault of their shepherd, or king; nor were they punished for it, (Haydock) but for joining in the revolts of Absalom, Seba, &c., (Salien) as well as for other secret offences. (Haydock) --- Some groundlessly condemn the people, for entertaining sentiments of pride, along with David. Both king and people suffer, when either draws down the vengeance of heaven.

1 And again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah. 2 For the king said to Joab the captain of the host, which was with him, Go now through all the tribes of Israel, from Dan even to Beer-sheba, and number ye the people, that I may know the number of the people. 3 And Joab said unto the king, Now the Lord thy God add unto the people, how many soever they be, a hundredfold, and that the eyes of my lord the king may see it: but why doth my lord the king delight in this thing? 4 Notwithstanding the king's word prevailed against Joab, and against the captains of the host. And Joab and the captains of the host went out from the presence of the king, to number the people of Israel. 5 And they passed over Jordan, and pitched in Aroer, on the right side of the city that lieth in the midst of the river of Gad, and toward Jazer: 6 Then they came to Gilead, and to the land of Tahtim-hodshi; and they came to Dan-jaan, and about to Zidon, 7 And came to the strong hold of Tyre, and to all the cities of the Hivites, and of the Canaanites: and they went out to the south of Judah, even to Beer-sheba. 8 So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days. 9 And Joab gave up the sum of the number of the people unto the king: and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men.

Here we have,

I. The orders which David gave to Joab to number the people of Israel and Judah, v. 1, 2 . Two things here seem strange:—1. The sinfulness of this. What harm was there in it? Did not Moses twice number the people without any crime? Does not political arithmetic come in among the other policies of a prince? Should not the shepherd know the number of his sheep? Does not the Son of David know all his own by name? Might not he make good use of this calculation? What evil has he done, if he do this? Answer, It is certain that it was a sin, and a great sin; but where the evil of it lay is not so certain. (1.) Some think the fault was that he numbered those that were under twenty years old if they were but of stature and strength able to bear arms, and that this was the reason why this account was not enrolled, because it was illegal, 1 Chron. xxvii. 23, 24 . (2.) Others think the fault was that he did not require the half-shekel, which was to be paid for the service of the sanctuary whenever the people were numbered, as a ransom for their souls, Exod. xxx. 12 . (3.) Others think that he did it with a design to impose a tribute upon them for himself, to be put into his treasury, and this by way of poll, so that when he knew their numbers he could tell what it would amount to. But nothing of this appears, nor was David ever a raiser of taxes. (4.) This was the fault, that he had no orders from God to do it, nor was there any occasion for the doing of it. It was a needless trouble both to himself and to his people. (5.) Some think that it was an affront to the ancient promise which God made to Abraham, that his seed should be innumerable as the dust of the earth; it savoured of distrust of that promise, or a design to show that it was not fulfilled in the letter of it. He would number those of whom God had said that they could not be numbered. Those know not what they do that go about to disprove the word of God. (6.) That which was the worst thing in numbering the people was that David did it in the pride of his heart, which was Hezekiah's sin in showing his treasures to the ambassadors. [1.] It was a proud conceit of his own greatness in having the command of so numerous a people, as if their increase, which was to be ascribed purely to the blessing of God, had been owing to any conduct of his own. [2.] It was a proud confidence in his own strength. By publishing among the nations the number of his people, he thought to appear the more formidable, and doubted not that, if he should have any war, he should overpower his enemies with the multitude of his forces, trusting in God only. God judges not of sin as we do. What appears to us harmless, or at least but a small offence, may be a great sin in the eye of God, who sees men's principles, and is a discerner of the thoughts and intents of the heart. But his judgment, we are sure, is according to truth.

2. The spring from which it is here said to arise is yet more strange, v. 1 . It is not strange that the anger of the Lord should be kindled against Israel. There was cause enough for it. They were unthankful for the blessings of David's government, and strangely drawn in to take part with Absalom first and afterwards with Sheba. We have reason to think that their peace and plenty made them secure and sensual, and that God was therefore displeased with them. But that, in this displeasure, he should move David to number the people is very strange. We are sure that God is not the author of sin; he tempts no man: we are told ( 1 Chron. xxi. 1 ) that Satan provoked David to number Israel. Satan, as an enemy, suggested it for a sin, as he put it into the heart of Judas to betray Christ. God, as righteous Judge, permitted it, with a design, from this sin of David, to take an occasion to punish Israel for other sins, for which he might justly have punished them without this. But, as before he brought a famine upon them for the sin of Saul, so now a pestilence for the sin of David, that princes may from these instances learn, when the judgments of God are abroad, to suspect that their sins are the ground of the controversy, and may therefore repent and reform themselves, which should have a great influence upon national repentance and reformation, and that people may learn to pray for those in authority, that God would keep them from sin, because, if they sin, the kingdom smarts.

II. The opposition which Joab made to these orders. Even he was aware of David's folly and vain-glory in this design. He observed that David gave no reason for it, only, Number the people, that I may know the number of the people; and therefore he endeavored to divert his pride, and in a much more respectful manner than he had before endeavoured to divert his passion upon the death of Absalom; then he spoke rudely and insolently ( ch. xix. 5-7 ), but now as became him: Now the Lord thy God add unto the people a hundred fold, v. 3 . There was no occasion to tax them, nor to enlist them, nor to make any distribution of them. They were all easy and happy; and Joab wished both that their number might increase and that the king, though old, might live to see their increase, and have the satisfaction of it. " But why doth my lord the king delight in this thing? What need is there of doing it?" Pauperis est numerare pecus—Leave it to the poor to count their flocks. Especially why should David, who speaks so much of delighting in God and the exercises of devotion, and who, being old, one would think, should have put away childish things, take a pleasure (so he calls it modestly, but he means taking pride) in a thing of this nature? Note, Many things, not in themselves sinful, turn into sin to us by our inordinately delighting in them. Joab was aware of David's vanity herein, but he himself was not. It would be good for us to have a friend that would faithfully admonish us when we say or do any thing proud or vain-glorious, for we often do so and are not ourselves aware of it.

10 And David's heart smote him after that he had numbered the people. And David said unto the Lord , I have sinned greatly in that I have done: and now, I beseech thee, O Lord , take away the iniquity of thy servant; for I have done very foolishly. 11 For when David was up in the morning, the word of the Lord came unto the prophet Gad, David's seer, saying, 12 Go and say unto David, Thus saith the Lord , I offer thee three things; choose thee one of them, that I may do it unto thee. 13 So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me. 14 And David said unto Gad, I am in a great strait: let us fall now into the hand of the Lord ; for his mercies are great: and let me not fall into the hand of man. 15 So the Lord sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beer-sheba seventy thousand men. 16 And when the angel stretched out his hand upon Jerusalem to destroy it, the Lord repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the Lord was by the threshingplace of Araunah the Jebusite. 17 And David spake unto the Lord when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father's house.

We have here David repenting of the sin and yet punished for it, God repenting of the judgment and David thereby made more penitent.

I. Here is David's penitent reflection upon and confession of his sin in numbering the people. While the thing was in doing, during all those nine months, we do not find that David was sensible of his sin, for had he been so he would have countermanded the orders he had given; but, when the account was finished and laid before him, that very night his conscience was awakened, and he felt the pain of it just then when he promised himself the pleasure of it. When he was about to feast on the satisfaction of the number of his people, it was turned into the gall of asps within him; sense of the sin cast a damp upon the joy, v. 10 . 1. He was convinced of his sin: His heart smote him before the prophet came to him (I think it should not be read for, v. 11 , but and, when David was up, so it is in the original), his conscience showed him the evil of what he had done; now that appeared sin, and exceedingly sinful, which before he saw no harm in. He reflected upon it with great regret and his heart reproached him for it. Note, It is a good thing, when a man has sinned, to have a heart within him to smite him for it; it is a good sign of a principle of grace in the heart, and a good step towards repentance and reformation. 2. He confessed it to God and begged earnestly for the forgiveness of it. (1.) He owned that he had sinned, sinned greatly, though to others it might seem no sin at all, or a very little one. True penitents, whose consciences are tender and well informed, see that evil in sin which others do not see. (2.) He owned that he had done foolishly, very foolishly, because he had done it in the pride of his heart; and it was folly for him to be proud of the numbers of his people, when they were God's people, not his, and, as many as they were, God could soon make them fewer. (3.) He cried to God for pardon: I beseech thee, O Lord! take away the iniquity of thy servant. If we confess our sins, we may pray in faith that God will forgive them, and take away, by pardoning mercy, that iniquity which we cast away by sincere repentance.

II. The just and necessary correction which he suffered for this sin. David had been full of tossings to and fro all night under the sense of his sin, having no rest in his bones because of it, and he arose in the morning expecting to hear of God's displeasure against him for what he had done, or designing to speak with Gad his seer concerning it. Gad is called his seer because he had him always at hand to advise with in the things of God, and made use of him as his confessor and counsellor; but God prevented him, and directed the prophet Gad what to say to him ( v. 11 ), and,

1. Three things are taken for granted, (1.) That David must be corrected for his fault. It is too great a crime, and reflects too much dishonour upon God, to go unpunished, even in David himself. Of the seven things that God hates, pride is the first, Prov. vi. 17 . Note, Those who truly repent of their sins, and have them pardoned are yet often made to smart for them in this world. (2.) The punishment must answer to the sin. He was proud of the judgment he must be chastised with for this sin must be such as will make them fewer. Note, What we make the matter of our pride it is just with God to take from us, or embitter to us, and, some way or other, to make the matter of our punishment. (3.) It must be such a punishment as the people must have a large share in, for God's anger was kindled against Israel, v. 1 . Though it was David's sin that immediately opened the sluice, the sins of the people all contributed to the deluge.

2. As to the punishment that must be inflicted,

(1.) David is told to choose what rod he will be beaten with, v. 12, 13 . His heavenly Father must correct him, but, to show that he does not do it willingly, he gives David leave to make choice whether it shall be by war, famine, or pestilence, three sore judgments, which greatly weaken and diminish a people. God, by putting him thus to his choice, designed, [1.] To humble him the more for his sin, which we would see to be exceedingly sinful when he came to consider each of these judgments as exceedingly dreadful. Or, [2.] To upbraid him with the proud conceit he had of his own sovereignty over Israel. He that is so great a prince begins to think he may have what he will. "Come then," says God, "which wilt thou have of these three things?" Compare Jer. xxxiv. 17 , I proclaim a liberty for you, but it is such a liberty as this of David's to the sword, to the pestilence, and to the famine; and Jer. xv. 2 , Such as are for death to death. Or [3.] To give him some encouragement under the correction, letting him know that God did not cast him out of communion with himself, but that still his secret was with him, and in afflicting him he considered his frame and what he could best bear. Or [4.] That he might the more patiently bear the rod when it was a rod of his own choosing. The prophet bids him advise with himself, and then tell him what answer he should return to him that sent him. Note, Ministers are sent of God to us, and they must give an account of the success of their embassy. It concerns us therefore to consider what answer they shall return from us, that they may give up their account of us with joy.

(2.) He objects only against the judgments of the sword, and, for the other two, he refers the matter to God, but intimates his choice of the pestilence rather ( v. 14 ): I am in a great strait; and well he might be when fear, and the pit, and the snare, were before him, and if he escape one, he must inevitably fall into the other, Jer. xlviii. 43, 44 . Note, Sin brings men into straits; wise and good men often distress themselves by their own folly. [1.] He begs that he may not fall into the hand of man. "Whatever comes, let us not flee three months before our enemies; " this would sully all the glory of David's triumphs and give occasion to the enemies of God and Israel to behave themselves proudly. See Deut. xxxii. 26, 27 . "Their tender mercies are cruel; and in three months they will do that damage to the nation which many years will not repair." But, [2.] He casts himself upon God: Let us fall now into the hand of the Lord, for his mercies are great. Men are God's hand (so they are called, Ps. xvii. 14 , the sword of his sending), yet there are some judgments which come more immediately from his hand than others, as famine and pestilence, and David refers it to God which of these shall be the scourge, and God chooses the shortest, that he may the sooner testify his being reconciled. But some think that David, by these words, intimates his choice of the pestilence. The land had not yet recovered the famine under which it smarted three years upon the Gibeonites' account, and therefore, "Let us not be corrected with that rod, for that also will be the triumph of our neighbours," hence we read of the reproach of famine ( Ezek. xxxvi. 30 ); "but if Israel must be diminished, let it be by the pestilence, for that is falling into the hands of the Lord, " who usually inflicted that judgment by the hand of his own immediate servants, the angels, as in the death of the first-born of Egypt. That is a judgment to which David himself, and his own family, lie as open as the meanest subject, but not so either to famine or sword, and therefore David, tenderly conscious of his guilt, chooses that. Sword and famine will devour one as well as another, but, it may be thought, the destroying angel will draw his sword against those who are known to God to be most guilty. This will be of the shortest continuance, and he dreads the thought of lying long under the tokens of God's displeasure. It is a dreadful thing, the apostle says, to fall into the hands of the living God ( Heb. x. 31 ), a fearful thing indeed for sinners that have, by their impenitency, shut themselves out from all hope of his mercy. But David, a penitent, dares cast himself into God's hand, knowing he shall find that his mercies are great. Good men, even when they are under God's frowns, yet will entertain no other than good thoughts of him. Though he slay me, yet will I trust in him.

(3.) A pestilence is accordingly sent ( v. 15 ), which, for the extent of it, spread from Dan to Beer-sheba, from one end of the kingdom to the other, which showed it to come immediately from God's hand and not from any natural causes. David has his choice; he suffers by miracle, and not by ordinary means. For the continuance of it, it lasted from morning (this very morning on which it was put to David's choice) to the time appointed that is, to the third day (so Mr. Poole), or only to the evening of the first day, the time appointed for the evening sacrifice, so bishop Patrick and others, who reckon that the pestilence lasted but nine hours, and that, in compassion to David, God shortened the time he had first mentioned. The execution the pestilence did was very severe. There died 70,000 men, that were all well, and sick, and dead, in a few hours. What a great cry, may we suppose, was there now throughout all the land of Israel, as there was in Egypt when the first-born were slain! but that was at midnight, this in the daytime, Ps. xci. 6 . See the power of the angels, when God gives them commission, either to save or to destroy. Joab is nine months in passing with his pen, the angel but nine hours in passing with his sword, through all the coasts and corners of the land of Israel. See how easily God can bring down the proudest sinners, and how much we owe daily to the divine patience. David's adultery is punished, for the present, only with the death of one infant, his pride with the death of all those thousands, so much does God hate pride. The number slain amounted to almost half a decimation, 70,000 being about one in twenty. Now, we may suppose, David's flesh trembled for fear of God and he was afraid of his judgments, Ps. cxix. 120 .

III. God's gracious relaxation of the judgment, when it began to be inflicted upon Jerusalem ( v. 16 ): The angel stretched out his hand upon Jerusalem, as if he intended to do greater execution there than any where else, even to destroy it. The country had drunk of the bitter cup, but Jerusalem must drink the dregs. It should seem that was last numbered, and therefore was reserved to be last plagued; perhaps there was more wickedness, especially more pride (and that was the sin now chastised), in Jerusalem than elsewhere, therefore the hand of the destroyer is stretched out upon that; but then the Lord repented him of the evil, changed not his mind, but his way; and said to the destroying angel, It is enough; stay now thy hand, and let mercy rejoice against judgment. Jerusalem shall be spared for the ark's sake, for it is the place God hath chosen to put his name there. See here how ready God is to forgive and how little pleasure he takes in punishing; and let it encourage us to meet him by repentance in the way of his judgments. This was on Mount Moriah. Dr. Lightfoot observes that in the very place where Abraham, by a countermand from heaven, was stayed from slaying his son, this angel, by a like countermand, was stayed from destroying Jerusalem. It is for the sake of the great sacrifice that our forfeited lives are preserved from the destroying angel.

2Sa 24:1-9 . David Numbers the People.

1-4. again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah-- "Again" carries us back to the former tokens of His wrath in the three years' famine [2Sa 21:1]. God, though He cannot tempt any man ( Jas 1:13 ), is frequently described in Scripture as doing what He merely permits to be done; and so, in this case, He permitted Satan to tempt David. Satan was the active mover, while God only withdrew His supporting grace, and the great tempter prevailed against the king. (See Ex 7:13 ; 1Sa 26:19 ; 2Sa 16:10 ; Psa 105:25 ; Is 7:17 , &c.). The order was given to Joab, who, though not generally restrained by religious scruples, did not fail to present, in strong terms (see on 1Ch 21:3 ), the sin and danger of this measure. He used every argument to dissuade the king from his purpose. The sacred history has not mentioned the objections which he and other distinguished officers urged against it in the council of David. But it expressly states that they were all overruled by the inflexible resolution of the king.

9. Joab gave up the sum of the number of the people unto the king-- The amount here stated, compared with 1Ch 21:5 , gives a difference of three hundred thousand. The discrepancy is only apparent, and admits of an easy reconciliation; thus (see 1Ch 27:1-15 ), there were twelve divisions of generals, who commanded monthly, and whose duty was to keep guard on the royal person, each having a body of troops consisting of twenty-four thousand men, which, together, formed an army of two hundred eighty-eight thousand; and as a separate detachment of twelve thousand was attendant on the twelve princes of the twelve tribes mentioned in the same chapter, so both are equal to three hundred thousand. These were not reckoned in this book, because they were in the actual service of the king as a regular militia. But 1Ch 21:5 joins them to the rest, saying, "all those of Israel were one million, one hundred thousand"; whereas the author of Samuel, who reckons only the eight hundred thousand, does not say, "all those of Israel," but barely "and Israel were," &c. It must also be observed that, exclusive of the troops before mentioned, there was an army of observation on the frontiers of the Philistines' country, composed of thirty thousand men, as appears from 2Sa 6:1 ; which, it seems, were included in the number of five hundred thousand of the people of Judah by the author of Samuel. But the author of Chronicles, who mentions only four hundred seventy thousand, gives the number of that tribe exclusive of those thirty thousand men, because they were not all of the tribe of Judah, and therefore he does not say, "all those of Judah," as he had said, "all those of Israel," but only, "and those of Judah." Thus both accounts may be reconciled [Davidson].

2Sa 24:10-14 . He, Having Three Plagues Propounded by GAD, Repents, and Chooses Three Days' Pestilence.

10-13. David's heart smote him after that he had numbered the people. And David said unto the Lord, I have sinned-- The act of numbering the people was not in itself sinful; for Moses did it by the express authority of God. But David acted not only independently of such order or sanction, but from motives unworthy of the delegated king of Israel; from pride and vainglory; from self-confidence and distrust of God; and, above all, from ambitious designs of conquest, in furtherance of which he was determined to force the people into military service, and to ascertain whether he could muster an army sufficient for the magnitude of the enterprises he contemplated. It was a breach of the constitution, an infringement of the liberties of the people, and opposed to that divine policy which required that Israel should continue a separate people. His eyes were not opened to the heinousness of his sin till God had spoken unto him by His commissioned prophet.

14. David said, ... Let us fall now into the hand of the Lord-- His overwhelming sense of his sin led him to acquiesce in the punishment denounced, notwithstanding its apparent excess of severity. He proceeded on a good principle in choosing the pestilence. In pestilence he was equally exposed, as it was just and right he should be, to danger as his people, whereas, in war and famine, he possessed means of protection superior to them. Besides, he thereby showed his trust, founded on long experience, in the divine goodness.

2Sa 24:15-25 . His Intercession to God; the Plague Ceases.

15. from the morning-- rather that morning when Gad came [2Sa 24:18], till the end of the three days.

there died of the people ... seventy thousand men-- Thus was the pride of the vainglorious monarch, confiding in the number of his population, deeply humbled.

16. the Lord repented him of the evil-- God is often described in Scripture as repenting when He ceased to pursue a course He had begun.

17. David ... said-- or, "had said,"

I have sinned ... but these sheep, what have they done?-- The guilt of numbering the people lay exclusively with David. But in the body politic as well as natural, when the head suffers, all the members suffer along with it; and, besides, although David's sin was the immediate cause, the great increase of national offenses at this time had ( 2Sa 24:1 ) kindled the anger of the Lord.

To David himself; for understanding.

1. To David himself; for understanding; by which it is understood that not by the merits of works, but by the grace of God, man is delivered, confessing his sins.

2. "Blessed are they whose unrighteousness is forgiven, and whose sins are covered"

(ver. 1): and whose sins are buried in oblivion. "Blessed is the man to whom the Lord hath not imputed sin, nor is there guile in his mouth"

(ver. 2): nor has he in his mouth boastings of righteousness, when his conscience is full of sins.

3. "Because I kept silence, my bones waxed old:" because I made not with my mouth "confession unto salvation," all firmness in me has grown old in infirmity. "Through my roaring all the day long"

(ver. 5); hearing the word of confession in the heart, before it was uttered with the voice.

6. "For this shall every one that is holy pray unto Thee in an acceptable time:" for this wickedness of heart shall every one that is righteous pray unto Thee. For not by their own merits will they be holy, but by that acceptable time, that is, at His coming, who redeemed us from sin. "Nevertheless in the flood of great waters they shall not come nigh him"

(ver. 6): nevertheless, let none think, when the end has come suddenly, as in the days of Noah, that there remaineth a place of confession, whereby he may draw nigh unto God.

7. "Thou art my refuge from the pressures, which have compassed me about:" Thou art my refuge from the pressure of my sins, which hath compassed my heart. "O Thou, my Rejoicing, deliver me from them that compass me about"

(ver. 7): in Thee is my joy: deliver me from the sorrow which my sins bring upon me.

8. Diapsalma. The answer of God: "I will give thee understanding, and will set thee in the way in which thou shalt go;" I will give thee understanding after confession, that thou depart not from the way in which thou shouldest go; lest thou wish to be in thine own power. "I will fix Mine Eyes upon thee"

Understanding; (Protestants mascil.; Haydock) shewing how he was brought to acknowledge his fault, and by penance to obtain pardon, (Worthington) justly giving the glory to God's grace. (St. Augustine) --- Alexandrian Septuagint, ["A psalm] to David," of understanding; which is taken from some other copy. (Haydock) --- Some suppose this word has been inserted from ver 8. (Abenezra) --- But there are several other psalms which have this title, (Haydock) intimating either that they contain great mysteries, (Eusebius) or that they are easy to understand. (Agellius) --- This is wholly of a moral nature. The Jews styled it the heart of David, because it displays his sentiments of contrition. (Calmet) --- He composed it most probably after Nathan had engaged him to confess his fault. [2 Kings xii.] (Bellarmine) --- It might be used on the solemn feast of expiation. (Grotius, Numbers xxix. 7.) --- the Fathers explain it of the grace which we receive in baptism and in penance. (St. Augustine; St. Gregory, &c.) (Calmet) --- Are they. Hebrew, "The blessings of him whose iniquity." (Pagnin) --- But the sense is the same, and St. Paul follows the Septuagint, which gives their version the highest authority, Romans iv. 7. --- Sins; or, "who is screened from the punishment of sin." (Prin. disc.) Sin has often this signification; and the psalmist would otherwise seem to say less than he had already expressed. (Berthier) --- Covered, by charity, (1 Peter iv.) as a physician covers a wound, to remove it entirely; and we must cover our former transgressions, by doing good works. (St. Gregory) --- Then our sins will not appear at the day of judgment, (St. Jerome) nor be punished, as they are wholly destroyed. The Pelagians calumniated Catholics, as if they taught that sins were only shaven, as it were, the roots still remaining; which St. Augustine (contra 2 ep. Pelag. i. 13.) says, "None affirmeth but an infidel." Thus the doctrine of Calvin is condemned; who abuses these texts to prove that sins are only covered, and still remain even in the most just; which is contrary to innumerable passages of Scripture, (Isaias vi., John i., 1 Corinthians vi., &c.) and injurious to the perfections of God, and to the redemption of Christ, as well as to the saints in heaven, who are thus represented as still infected with all their sins. (Worthington) --- This doctrine is now almost abandoned by Protestants, as it is contrary both to sound philosophy and divinity: for sin is nothing physical, but a want of moral rectitude. (Berthier) --- God cannot fail to punish sin, wherever it really subsists. His spirit is surely free from guile. He cannot suppose that we are just by imputation of Christ's justice, unless we be really so. (Haydock) --- By means of the sacraments the sinner becomes just, and God sees nothing in him deserving of punishment. (Calmet) --- "If any one wishes his sins to be covered, let him manifest them to God, by the voice of confession." (St. Gregory) --- But, replies a Lutheran commentator, "God does not forget sin." What is this to the purpose, as long as the sin does not subsist in the offender? He allows that "the pardon of sin is inseparable from sanctification." Renew a right spirit within my bowels, Psalm l. 12. (Berthier) --- The man who has felt real compunction, will be able to form a true notion of the happiness of a reconciliation. (Calmet) --- Covering may allude to the custom of writing on wax, which might easily be effaced. Our sins are recorded in the book of God's justice. (Menochius)

Spirit. Symmachus has "heart," or "mouth." (Calmet) --- The latter is also in some copies of the Septuagint. (Eusebius) --- The Roman and Alexandrian Septuagint have it, though Grabe substitutes spirit, (Haydock) which is recognised by St. Jerome (ad. Sun.), Hebrew, &c. Nothing is so contrary to true repentance as hypocrisy. (St. Augustine, &c.) (Calmet) --- If we do not co-operate with God's grace, our sins will never be effaced, though, before remission, our works can only dispose us to receive pardon. "God (and meritorious) works follow." (St. Augustine) (Worthington)

Sin. Or as some psalters read, "of my heart," with the Septuagint, Cassiodorus, &c. (Calmet) --- "I know that thou wilt readily forgive the sins which are fully laid open before thee." (St. Jerome) --- David no sooner perceived that he was the unjust man (Haydock) whom Nathan had described, than he exclaimed, "I have sinned;" and at the same moment God forgave him, 2 Kings xii. 7. (Calmet) --- If this psalm relate to his repentance, it seems he had already had recourse to God; but this is doubtful, as he appears to have entered into himself only after the prophet's reproach. Nothing can more effectually give peace to the soul than an humble confession, which costs human pride a great deal, when it must be made to our brethren. (Berthier) --- The Jews were sometimes obliged to confess to God's minister, Leviticus iv. 5., and Numbers v. 7. (Menochius)

Holy. Even the angels rejoice at the sinner's conversion, Luke xv. 7. The saints take part in the welfare of their fellow creatures, and praise God for his mercies shewn unto them. (Calmet) --- Time. During this life, (Isaias lv. 6., Ecclesiastes ix. 10.; Chaldean; Muis) or when they shall be treated in like manner. (Piscator) --- As I now repent, so must those who are afflicted, pray that they may obtain pardon; then they will not be oppressed, though their miseries may appear very great, like a deluge. (Worthington) --- Yet. Hebrew rak, "surely." (Berthier) --- "Therefore shall every merciful one pray unto Thee, finding time; that when many waters shall inundate, they may not approach unto him." (St. Jerome) (Haydock) --- A deluge denotes great calamities, Isaias xliii. 2. Even the terrors of the last day will not disturb the just, (Calmet) nor will they inspire the wicked with true repentance. (Haydock)

Refuge. Hebrew, "hiding," (Psalm xxx. 21.; Haydock) or asylum. (Calmet) --- Which. Hebrew, "thou shalt surround me with songs of deliverance. Sela." Or "my praise saving, thou wilt environ me always." (St. Jerome) (Haydock) --- Perhaps th may now occupy the pase of m, as the Greeks all agree; and the sense is at least the same. (Berthier)

1 Blessed is he whose transgression is forgiven, whose sin is covered. 2 Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. 3 When I kept silence, my bones waxed old through my roaring all the day long. 4 For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah. 5 I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord ; and thou forgavest the iniquity of my sin. Selah. 6 For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.

This psalm is entitled Maschil, which some take to be only the name of the tune to which it was set and was to be sung. But others think it is significant; our margin reads it, A psalm of David giving instruction, and there is nothing in which we have more need of instruction than in the nature of true blessedness, wherein it consists and the way that leads to it—what we must do that we may be happy. There are several things in which these verses instruct us. In general, we are here taught that our happiness consists in the favour of God, and not in the wealth of this world—in spiritual blessings, and not the good things of this world. When David says ( Ps. i. 1 ), Blessed is the man that walks not in the counsel of the ungodly, and ( Ps. cxix. 1 ), Blessed are the undefiled in the way, the meaning is, "This is the character of the blessed man; and he that has not this character cannot expect to be happy:" but when it is here said, Blessed is the man whose iniquity is forgiven, the meaning is, "This is the ground of his blessedness: this is that fundamental privilege from which all the other ingredients of his blessedness flow." In particular, we are here instructed,

I. Concerning the nature of the pardon of sin. This is that which we all need and are undone without; we are therefore concerned to be very solicitous and inquisitive about it. 1. It is the forgiving of transgression. Sin is the transgression of the law. Upon our repentance, the transgression is forgiven; that is, the obligation to punishment which we lay under, by virtue of the sentence of the law, is vacated and cancelled; it is lifted off (so some read it), that by the pardon of it we may be eased of a burden, a heavy burden, like a load on the back, that makes us stoop, or a load on the stomach, that makes us sick, or a load on the spirits, that makes us sink. The remission of sins gives rest and relief to those that were weary and heavily laden, Matt. xi. 28 . 2. It is the covering of sin, as nakedness is covered, that it may not appear to our shame, Rev. iii. 18 . One of the first symptoms of guilt in our first parents was blushing at their own nakedness. Sin makes us loathsome in the sight of God and utterly unfit for communion with him, and, when conscience is awakened, it makes us loathsome to ourselves too; but, when sin is pardoned, it is covered with the robe of Christ's righteousness, like the coats of skins wherewith God clothed Adam and Eve (an emblem of the remission of sins), so that God is no longer displeased with us, but perfectly reconciled. They are not covered from us (no; My sin is ever before me ) nor covered from God's omniscience, but from his vindictive justice. When he pardons sin he remembers it no more, he casts it behind his back, it shall be sought for and not found, and the sinner, being thus reconciled to God, begins to be reconciled to himself. 3. It is the not imputing of iniquity, not laying it to the sinner's charge, not proceeding against him for it according to the strictness of the law, not dealing with him as he deserves. The righteousness of Christ being imputed to us, and we being made the righteousness of God in him, our iniquity is not imputed, God having laid upon him the iniquity of us all and made him sin for us. Observe, Not to impute iniquity is God's act, for he is the Judge. It is God that justifies.

II. Concerning the character of those whose sins are pardoned: in whose spirit there is no guile. He does not say, "There is no guilt " (for who is there that lives and sins not?), but no guile; the pardoned sinner is one that does not dissemble with God in his professions of repentance and faith, nor in his prayers for peace or pardon, but in all these is sincere and means as he says—that does not repent with a purpose to sin again, and then sin with a purpose to repent again, as a learned interpreter glosses upon it. Those that design honestly, that are really what they profess to be, are Israelites indeed, in whom is no guile.

III. Concerning the happiness of a justified state: Blessednesses are to the man whose iniquity is forgiven, all manner of blessings, sufficient to make him completely blessed. That is taken away which incurred the curse and obstructed the blessing; and then God will pour out blessings till there be no room to receive them. The forgiveness of sin is that article of the covenant which is the reason and ground of all the rest. For I will be merciful to their unrighteousness, Heb. viii. 12 .

IV. Concerning the uncomfortable condition of an unhumbled sinner, that sees his guilt, but is not yet brought to make a penitent confession of it. This David describes very pathetically, from his own sad experience ( v. 3, 4 ): While I kept silence my bones waxed old. Those may be said to keep silence who stifle their convictions, who, when they cannot but see the evil of sin and their danger by reason of it, ease themselves by not thinking of it and diverting their minds to something else, as Cain to the building of a city,—who cry not when God binds them, —who will not unburden their consciences by a penitent confession, nor seek for peace, as they ought, by faithful and fervent prayer,—and who choose rather to pine away in their iniquities than to take the method which God has appointed of finding rest for their souls. Let such expect that their smothered convictions will be a fire in their bones, and the wounds of sin, not opened, will fester, and grow intolerably painful. If conscience be seared, the case is so much the more dangerous; but if it be startled and awake, it will be heard. The hand of divine wrath will be felt lying heavily upon the soul, and the anguish of the spirit will affect the body; to the degree David experienced it, so that when he was young his bones waxed old; and even his silence made him roar all the day long, as if he had been under some grievous pain and distemper of body, when really the cause of all his uneasiness was the struggle he felt in his own bosom between his convictions and his corruptions. Note, He that covers his sin shall not prosper; some inward trouble is required in repentance, but there is much worse in impenitency.

V. Concerning the true and only way to peace of conscience. We are here taught to confess our sins, that they may be forgiven, to declare them, that we may be justified. This course David took: I acknowledged my sin unto thee, and no longer hid my iniquity, v. 5 . Note, Those that would have the comfort of the pardon of their sins must take shame to themselves by a penitent confession of them. We must confess the fact of sin, and be particular in it ( Thus and thus have I done ), confess the fault of sin, aggravate it, and lay a load upon ourselves for it ( I have done very wickedly ), confess the justice of the punishment we have been under for it ( The Lord is just in all that is brought upon us ), and that we deserve much worse— I am no more worthy to be called thy son. We must confess sin with shame and holy blushing, with fear and holy trembling.

VI. Concerning God's readiness to pardon sin to those who truly repent of it: " I said, I will confess (I sincerely resolved upon it, hesitated no longer, but came to a point, that I would make a free and ingenuous confession of my sins) and immediately thou forgavest the iniquity of my sin, and gavest me the comfort of the pardon in my own conscience; immediately I found rest to my soul." Note, God is more ready to pardon sin, upon our repentance, than we are to repent in order to the obtaining of pardon. It was with much ado that David was here brought to confess his sins; he was put to the rack before he was brought to do it ( v. 3, 4 ), he held out long, and would not surrender till it came to the last extremity; but, when he did offer to surrender, see how quickly, how easily, he obtained good terms: "I did but say, I will confess, and thou forgavest. " Thus the father of the prodigal saw his returning son when he was yet afar off, and ran to meet him with the kiss that sealed his pardon. What an encouragement is this to poor penitents, and what an assurance does it give us that, if we confess our sins, we shall find God, not only faithful and just, but gracious and kind, to forgive us our sins!

7 Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah. 8 I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. 9 Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. 10 Many sorrows shall be to the wicked: but he that trusteth in the Lord , mercy shall compass him about. 11 Be glad in the Lord , and rejoice, ye righteous: and shout for joy, all ye that are upright in heart.

David is here improving the experience he had had of the comfort of pardoning mercy.

I. He speaks to God, and professes his confidence in him and expectation from him, v. 7 . Having tasted the sweetness of divine grace to a penitent sinner, he cannot doubt of the continuance of that grace to a praying saint, and that in that grace he should find both safety and joy. 1. Safety: " Thou art my hiding-place; when by faith I have recourse to thee I see all the reason in the world to be easy, and to think myself out of the reach of any real evil. Thou shalt preserve me from trouble, from the sting of it, and from the strokes of it as far as is good for me. Thou shalt preserve me from such trouble as I was in while I kept silence, " v. 3 . When God has pardoned our sins, if he leaves us to ourselves, we shall soon run as far in debt again as ever and plunge ourselves again into the same gulf; and therefore, when we have received the comfort of our remission, we must fly to the grace of God to be preserved from returning to folly again, and having our hearts again hardened through the deceitfulness of sin. God keeps his people from trouble by keeping them from sin. 2. Joy: "Thou shalt not only deliver me, but compass me about with songs of deliverance; which way soever I look I shall see occasion to rejoice and to praise God; and my friends also shall compass me about in the great congregation, to join with me in songs of praise: they shall join their songs of deliverance with mine. As every one that is godly shall pray with me, so they shall give thanks with me."

II. He turns his speech to the children of men. Being himself converted, he does what he can to strengthen his brethren ( Luke xxii. 32 ): I will instruct thee, whoever thou art that desirest instruction, and teach thee in the way which thou shalt go, v. 8 . This, in another of his penitential psalms, he resolves that when God should have restored to him the joy of his salvation he would teach transgressors his ways, and do what he could to convert sinners to God, as well as to comfort those that were converted, Ps. li. 12, 13 . When Solomon became a penitent he immediately became a preacher, Eccl. i. 1 . Those are best able to teach others the grace of God who have themselves had the experience of it: and those who are themselves taught of God ought to tell others what he has done for their souls ( Ps. lxvi. 16 ) and so teach them. I will guide thee with my eye. Some apply this to God's conduct and direction. He teaches us by his word and guides us with his eye, by the secret intimations of his will in the hints and turns of Providence, which he enables his people to understand and take direction from, as a master makes a servant know his mind by a wink of his eye. When Christ turned and looked upon Peter he guided him with his eye. But it is rather to be taken as David's promise to those who sat under his instruction, his own children and family especially: " I will counsel thee; my eye shall be upon thee " (so the margin reads it); "I will give thee the best counsel I can and then observe whether thou takest it or no." Those that are taught in the word should be under the constant inspection of those that teach them; spiritual guides must be overseers. In this application of the foregoing doctrine concerning the blessedness of those whose sins are pardoned we have a word to sinners and a word to saints; and this is rightly dividing the word of truth and giving to each their portion.

1. Here is a word of caution to sinners, and a good reason is given for it. (1.) The caution is, not to be unruly and ungovernable: Be you not as the horse and the mule, which have no understanding, v. 9 . When the psalmist would reproach himself for the sins he repented of he compared himself to a beast before God ( so foolish have I been and ignorant, Ps. lxxiii. 22 ) and therefore warns others not to be so. It is our honour and happiness that we have understanding, that we are capable of being governed by reason and of reasoning with ourselves. Let us therefore use the faculties we have, and act rationally. The horse and mule must be managed with bit and bridle, lest they come near us, to do us a mischief, or (as some read it) that they may come near to us, to do us service, that they may obey us, Jam. iii. 3 . Let us not be like them; let us not be hurried by appetite and passion, at any time, to go contrary to the dictate of right reason and to our true interest. If sinners would be governed and determined by these, they would soon become saints and would not go a step further in their sinful courses; where there is renewing grace there is no need of the bit and bridle of restraining grace. (2.) The reason for this caution is because the way of sin which we would persuade you to forsake will certainly end in sorrow ( v. 10 ): Many sorrows shall be to the wicked, which will not only spoil their vain and carnal mirth, and put an end to it, but will make them pay dearly for it. Sin will have sorrow, if not repented of, everlasting sorrow. It was part of the sentence, I will greatly multiply thy sorrows. "Be wise for yourselves therefore, and turn from your wickedness, that you may prevent those sorrows, those many sorrows."

2. Here is a word of comfort to saints, and a good reason is given for that too. (1.) They are assured that if they will but trust in the Lord, and keep closely to him, mercy shall compass them about on every side ( v. 10 ), so that they shall not depart from God, for that mercy shall keep them in, nor shall any real evil break in upon them, for that mercy shall keep it out. (2.) They are therefore commanded to be glad in the Lord, and to rejoice in him, to such a degree as even to shout for joy, v. 11 . Let them be so transported with this holy joy as not to be able to contain themselves; and let them affect others with it, that they also may see that a life of communion with God is the most pleasant and comfortable life we can live in this world. This is that present bliss which the upright in heart, and they are only, are entitled to and qualified for.

1-2. (Compare Ro 4:6 ).

forgiven-- literally, "taken away," opposed to retain ( Joh 20:23 ).

covered-- so that God no longer regards the sin ( Psa 85:3 ).

5. A prompt fulfilment of the purposed confession is followed by a prompt forgiveness.

6. For this-- that is, my happy experience.

godly-- pious in the sense of Psa 4:3 .

a time-- ( Is 55:6 ); when God's Spirit inclines us to seek pardon, He is ready to forgive.

floods, &c.-- denotes great danger ( Psa 18:17 ; 66:12 ).

7. His experience illustrates the statement of Psa 32:6 .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAPTER 6

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

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

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

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

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

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

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

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

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

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

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

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

V. Let us see how Christ bore this contempt.

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

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

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

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