Thursday of the 1st week of Ordinary Time

And. Hebrew inserts here the conclusion of the last verse, whence some would infer that Samuel told the Israelites to make war upon the Philistines. But as it turned out so ill, this would have tended to discredit him; and we find that the Philistines were the aggressors. --- Days. this war took place immediately after the threats denounced to Heli; (Sararius) or according to Usher, and the best chronologists, about 27 years after that event. (Calmet) --- The addition of the Septuagint seems to insinuate, that the sons of Heli persevered for a long time in their wicked course, chap. iii. 20. (Haydock) --- Josephus says that Phinees was his father's coadjutor. --- Salien observes that this must be considered as a fresh blot in the character of the latter, since he ought to have delivered the delinquents up to execution, Deuteronomy xxi. 21. Tirin[Tirinus], on the contrary, adduces the power of his sons, and the debilitated state of Heli, to excuse his neglect. (Haydock) --- Help. In Hebrew Eben-ezer; so called, from the help which the Lord was pleased afterwards to give to his people, Israel, in that place, by the prayers of Samuel, chap. vii. 12., (Challoner) about 21 years afterwards. --- Aphec, in the tribe of Juda, not far from Maspha.

Here, &c. Hebrew, "in the field" of battle. (Calmet) --- Septuagint, "in the ranks, in the field." (Haydock)

Ancients; the commanders of the respective tribes. Heli was not able to lead on the people to battle, on account of his blindness and great age. --- Enemies. All nations attribute much to the exterior marks of religion. The Israelites had witnessed the victories which had been obtained while the ark was present, Josue vi. 4. See Numbers xiv. 45. But they ought to have considered, that their infidelity rendered them unworthy of the divine protection; and that God was more displeased at their profanations, than at the indignity to which the sacred vessels would be exposed. He would know how to vindicate his own honour and glory. The symbols of religion were thus carried in the army, by the Persians, &c. (Herodotus vii.) --- The Romans regarded their standards as so many deities. (Halicar. vi.) See 2 Kings vi. 21., and 2 Paralipomenon xiii. 8. (Calmet) --- The confidence which the Israelites placed in the ark was commendable, but their sins deserved to be punished. (Worthington) (Numbers x. 35.)

Ark. On this extraordinary emergency they thought it lawful. (Abulensis, q. 6.) --- They easily obtained the consent of Heli; and his sons went to take it down, and to attend it to the army, as he was incapable of doing duty. We know not what ceremonies were used, nor whether the brothers acted as high priests alternately. (Calmet) --- Cherubim. The Scripture often represents God in this manner, Exodus xxv. 22., Psalm xvii. 10., and Ezechiel x. 1. The commonality of the Jews attributed bodies to the angels, but to denote that they were not like those with which we are acquainted, they called them cherubim, or complex and unusual figures. (Calmet)

God: "Elohim." Septuagint, "these gods." They speak of the true God according to their false ideas. (Calmet) --- Sighing. Septuagint, "deliver us, O Lord, this day."

Joy. A few days ago the Hebrews were dismayed, now they shout for joy, as they did at the taking of Jericho. Hebrew and Septuagint, "it was not so heretofore." (Haydock) --- Gods. Hebrew may be rendered in the singular, with the Chaldean and Arabic. But the Septuagint and most commentators, explain it in the sense of the Vulgate. The title of high, (adirim) or magnificent, was given by the Philistines to Dagon, whom they styled Atergatis. (Calmet) --- Septuagint Greek: stereon, means, "stable, perfect," &c. (Haydock) --- Plagues, till they were overwhelmed in the Red Sea, which is surrounded with deserts. Some supply, "and (his people) in the desert." (Septuagint, Syriac, &c.) (Calmet)

Fight. To serve those whom they had lately oppressed, would be doubly afflicting. (Salien) --- If these people had seriously attended to the instructions, which they might have derived from the fall of others, they would surely never have exposed themselves to fight against the high God. But they looked upon him in no other light than their own contemptible idols. Homer often represents them as wounded, and conquered by mortal men.

Footmen. They had no cavalry, (Calmet) as God seemed to discourage any. (Haydock) --- Even after Solomon's time, they had not many horsemen. (Calmet) --- The Israelites had before lost 4,000: now when they were full of confidence, and fought with valour, they behold 30,000 fall. The ark proved thus fatal to them. (Haydock)

Slain. Abulensis (q. 17,) thinks they were fighting in defence of the ark, when they might have saved themselves by flight; so that he does not despair of their salvation. God permitted them to lose their lives in the exercise of a holy ministry, which they had so scandalously profaned. (Calmet)

1 And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Ebenezer: and the Philistines pitched in Aphek. 2 And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men. 3 And when the people were come into the camp, the elders of Israel said, Wherefore hath the Lord smitten us to day before the Philistines? Let us fetch the ark of the covenant of the Lord out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies. 4 So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the Lord of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God. 5 And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout, so that the earth rang again. 6 And when the Philistines heard the noise of the shout, they said, What meaneth the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the Lord was come into the camp. 7 And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore. 8 Woe unto us! who shall deliver us out of the hand of these mighty Gods? these are the Gods that smote the Egyptians with all the plagues in the wilderness. 9 Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight.

The first words of this paragraph, which relate to Samuel, that his word came to all Israel, seem not to have any reference to the following story, as if it was by any direction of his that the Israelites went out against the Philistines. Had they consulted him, though but newly initiated as a prophet, his counsel might have stood them in more stead than the presence of the ark did; but perhaps the princes of Israel despised his youth, and would not have recourse to him as an oracle, and he did not as yet interpose in public affairs; nor do we find any mention of his name henceforward till some years after ( ch. vii. 3 ), only his word came to all Israel, that is, people from all parts that were piously disposed had recourse to him as a prophet and consulted him. Perhaps it is meant of his prophecy against the house of Eli. This was generally known and talked of, and all that were serious and observing compared the events here related, when they came to pass, with the prophecy, and saw it accomplished in them. Here is,

I. A war entered into with the Philistines, v. 1 . It was an attempt to throw off the yoke of their oppression, and would have succeeded better if they had first repented and reformed, and so begun their work at the right end. It is computed that this was about the middle of the forty years' dominion that the Philistines had over Israel ( Judg. xiii. 1 ) and soon after the death of Samson; so bishop Patrick, who thinks the slaughter he made at his death might encourage this attempt; but Dr. Lightfoot reckons it forty years after Samson's death, for so long Eli judged, v. 18 .

II. The defeat of Israel in that war, v. 2 . Israel, who were the aggressors, were smitten, and had 4000 men killed upon the spot. God had promised that one of them should chase a thousand; but now, on the contrary, Israel is smitten before the Philistines. Sin, the accursed thing, was in the camp, and gave their enemies all the advantage against them they could wish for.

III. The measures they concerted for another engagement. A council of war was called, and, instead of resolving to fast and pray and amend their lives, so ill taught were they (and no wonder when they had such teachers) that, 1. They quarrelled with God for appearing against them ( v. 3 ): Wherefore has the Lord smitten us? If they meant this as an enquiry into the cause of God's displeasure, they needed not go far to find that out. It was plain enough; Israel had sinned, though they were not willing to see it and own it. But it rather seems that they expostulate boldly with God about it, are displeased at what God has done, and dispute the matter with him. They own the hand of God in their trouble (so far was right): "It is the Lord that has smitten us;" but, instead of submitting to it, they quarrel with it, and speak as those that are angry at him and his providence, and not aware of any just provocation they have given him: "Wherefore shall we, that are Israelites, be smitten before the Philistines? How absurd and unjust is it!" Note, The foolishness of man perverts his way, and then his heart frets against the Lord ( Prov. xix. 3 ) and finds fault with him. 2. They imagined that they could oblige him to appear for them the next time by bringing the ark into their camp. The elders of Israel were so ignorant and foolish as to make the proposal ( v. 3 ), and the people soon put it in execution, v. 4 . They sent to Shiloh for the ark, and Eli had not courage enough to detain it, but sent his ungodly sons, Hophni and Phinehas, along with it, at least permitted them to go, though he knew that wherever they went the curse of God went along with them. Now see here, (1.) The profound veneration the people had for the ark. "O send for that, and it will do wonders for us." The ark was, by institution, a visible token of God's presence. God had said that he would dwell between the cherubim, which were over the ark and were carried along with it; now they thought that, by paying a great respect to this sacred chest, they should prove themselves to be Israelites indeed, and effectually engage God Almighty to appear in their favour. Note, It is common for those that have estranged themselves from the vitals of religion to discover a great fondness for the rituals and external observances of it, for those that even deny the power of godliness not only to have, but to have in admiration, the form of it. The temple of the Lord is cried up, and the ark of the Lord stickled for with a great deal of seeming zeal by multitudes that have no regard at all for the Lord of the temple and the God of the ark, as if a fiery concern for the name of Christianity would atone for a profane contempt of the thing. And yet indeed they did but make an idol of the ark, and looked upon it to be as much an image of the God of Israel as those idols which the heathen worshipped were of their gods. To worship the true God, and not to worship him as God, is in effect not to worship him at all. (2.) Their egregious folly in thinking that the ark, if they had it in their camp, would certainly save them out of the hand of their enemies, and bring victory back to their side. For, [1.] When the ark set forward Moses prayed, Rise up, Lord, and let thy enemies be scattered, well knowing that it was not the ark moving with them, but God appearing for them, that must give them success; and here were no proper means used to engage God to favour them with his presence; what good then would the ark do them, the shell without the kernel? [2.] They were so far from having God's leave to remove his ark that he had plainly enough intimated to them in his law that when they were settled in Canaan his ark should be settled in the place that he should choose ( Deut. xii. 5 , 11 ), and that they must come to it, not it to them. How then could they expect any advantage by it when they had not a just and legal possession of it, nor any warrant to remove it from its place? Instead of honouring God by what they did, they really affronted him. Nay, [3.] If there had been nothing else to invalidate their expectations from the ark, how could they expect it should bring a blessing when Hophni and Phinehas were the men that carried it? It would have given too much countenance to their villany if the ark had done any kindness to Israel while it was in the hands of those graceless priests.

IV. The great joy there was in the camp of Israel when the ark was brought into it ( v. 5 ): They shouted, so that the earth rang again. Now they thought themselves sure of victory, and therefore gave a triumphant shout before the battle, as if the day was without fail their own, intending, by this mighty shout, to animate themselves and their own forces, and to intimidate their adversaries. Note, Carnal people triumph much in the external privileges and performances of religion, and build much upon them, as if these would infallibly save them, and as if the ark, God's throne, in the camp, would bring them to heaven, though the world and the flesh should be upon the throne in the heart.

10 And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen. 11 And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain.

Here is a short account of the issue of this battle.

I. Israel was smitten, the army dispersed and totally routed, not retiring into the camp, as before ( v. 2 ) when they hoped to rally again, but returning to their tents, every man shifting for his own safety and making the best of his way home, despairing to make head any more; and 30,000 were slain in the field of battle, v. 10 . Israel was put to the worse, 1. Though they had the better cause, were the people of God and the Philistines were uncircumcised; they stood up in necessary defence of their just rights and liberties against invaders, and yet they failed of success, for their rock had sold them. A good cause often suffers for the sake of the bad men that undertake it. 2. Though they had the greater confidence, and were the more courageous. They shouted, while the Philistines trembled, and yet, when God pleased so to order it, the Philistines' terrors were turned into triumphs, and Israel's shouts into lamentations. 3. Though they had the ark of God with them. External privileges will secure none that abuse them and do not live up to them. The ark in the camp will add nothing to its strength when there is an Achan in it.

1Sa 4:1-11 . Israel Overcome by the Philistines.

1. the word of Samuel came to all Israel-- The character of Samuel as a prophet was now fully established. The want of an "open vision" was supplied by him, for "none of his words were let fall to the ground" ( 1Sa 3:19 ); and to his residence in Shiloh all the people of Israel repaired to consult him as an oracle, who, as the medium of receiving the divine command, or by his gift of a prophet, could inform them what was the mind of God. It is not improbable that the rising influence of the young prophet had alarmed the jealous fears of the Philistines. They had kept the Israelites in some degree of subjection ever since the death of Samson and were determined, by further crushing, to prevent the possibility of their being trained by the counsels, and under the leadership, of Samuel, to reassert their national independence. At all events, the Philistines were the aggressors ( 1Sa 4:2 ). But, on the other hand, the Israelites were rash and inconsiderate in rushing to the field without obtaining the sanction of Samuel as to the war, or having consulted him as to the subsequent measures they took.

Israel went out against the Philistines to battle-- that is, to resist this new incursion.

Eben-ezer ... Aphek-- Aphek, which means "strength," is a name applied to any fort or fastness. There were several Apheks in Palestine; but the mention of Eben-ezer determines this "Aphek" to be in the south, among the mountains of Judah, near the western entrance of the pass of Beth-horon, and consequently on the borders of the Philistine territory. The first encounter at Aphek being unsuccessful, the Israelites determined to renew the engagement in better circumstances.

3-9. Let us fetch the ark of the covenant of the Lord out of Shiloh unto us-- Strange that they were so blind to the real cause of the disaster and that they did not discern, in the great and general corruption of religion and morals (1Sa 2:22-25; 7:3; Psa 78:58 ), the reason why the presence and aid of God were not extended to them. Their first measure for restoring the national spirit and energy ought to have been a complete reformation--a universal return to purity of worship and morals. But, instead of cherishing a spirit of deep humiliation and sincere repentance, instead of resolving on the abolition of existing abuses, and the re-establishing of the pure faith, they adopted what appeared an easier and speedier course--they put their trust in ceremonial observances, and doubted not but that the introduction of the ark into the battlefield would ensure their victory. In recommending this extraordinary step, the elders might recollect the confidence it imparted to their ancestors ( Nu 10:35 ; 14:44 ), as well as what had been done at Jericho. But it is more probable that they were influenced by the heathenish ideas of their idolatrous neighbors, who carried their idol Dagon, or his sacred symbols, to their wars, believing that the power of their divinities was inseparably associated with, or residing in, their images. In short, the shout raised in the Hebrew camp, on the arrival of the ark, indicated very plainly the prevalence among the Israelites at this time of a belief in national deities--whose influence was local, and whose interest was especially exerted in behalf of the people who adored them. The joy of the Israelites was an emotion springing out of the same superstitious sentiments as the corresponding dismay of their enemies; and to afford them a convincing, though painful proof of their error, was the ulterior object of the discipline to which they were now subjected--a discipline by which God, while punishing them for their apostasy by allowing the capture of the ark, had another end in view--that of signally vindicating His supremacy over all the gods of the nations.

1Sa 4:12-22 . Eli Hearing the Tidings.

(ver. 9). Thou hast "put us to shame" not before our own consciences, but in the sight of men. For there was a time when Christians were persecuted; when in every place they were outcasts, when in every place it used to be said, "He is a Christian!" as if it conveyed an insult and reproach. Where then is He, "our God, our King," who "commands salvation unto Jacob"? Where is He who did all those works, which "our fathers have told us"? Where is He who is hereafter to do all those things which He revealed unto us by His Spirit? Is He changed? No. These things are done in order to "understanding, for the sons of Korah." For we ought to "understand" something of the reason, why He has willed we should suffer all these things in the mean time. What "all things"? "But now Thou hast cast us off and put us to shame: and goest not forth, O God, in our powers." We go forth to meet our enemies, and Thou goest not forth with us. We see them: they are very strong, and we are without strength. Where is that might of Thine? Where Thy "right hand," and Thy power? Where the sea dried up, and the Egyptian pursuers overwhelmed with the waves? Where Amalek's resistance subdued by the sign of the Cross? "And Thou, O God, goest not forth in our powers."

9. "Thou hast turned us away backward in presence of our enemies" (ver. 10), so that they are, as it were, before; we, behind; they are counted as conquerors, we as conquered. "And they which hate us spoiled for themselves." What did they "spoil" but ourselves?

10. "Thou has given us like sheep appointed for meat, and hast scattered us among the nations"

(ver. 11). We have been "devoured" by "the nations." Those persons are meant, who, through their sufferings, have by process of assimilation, becomes part of the "body" of the Gentile world. For the Church mourns over them, as over members of her body, that have been devoured.

11. "Thou hast sold Thy people for no price"

(ver. 14). What is meant by a "similitude"? It is when men in imprecating a curse make a "similitude" of his name whom they detest. "So mayest thou die;" "So mayest thou be punished!" What a number of such reproaches were then uttered! "So mayest thou be crucified!" Even in the present day there are not wanting enemies of Christ (those very Jews themselves), against whom whensoever we defend Christ, they say unto us, "So mayest thou die as He did." For they would not have inflicted that kind of death had they not an intense horror of dying by such a death: or had they been able to comprehend what mystery was contained in it. When the ointment is applied to the eyes of the blind man, he does not see the eye-salve in the physician's hand. For the very Cross was made for the benefit even of the persecutors themselves. Hereby they were healed afterwards; and they believed in Him whom they themselves had slain. "Thou madest us a similitude among the heathen; a shaking of the head among the peoples," a "shaking of the head" by way of insult. "They spake with their lips, they shook the head." This they did to the Lord: this to all His Saints also, whom they were able to pursue, to lay hold of, to mock, to betray, to afflict, and to slay.

13. "My shame is continually before me; and the confusion of my face has covered me"

(ver. 15). "For the voice of him that reproacheth and blasphemeth"

(ver. 24).

20. "For our soul is bowed down to the dust"

(ver. 25). Where is it bowed down? "To the dust:" i.e. dust persecutes us. They persecute us, of whom Thou hast said, "The ungodly are not so; but are like the dust, which the wind driveth away from the face of the earth." "Our belly hath cleaved to the earth." He seems to me to have expressed the punishment of the extreme of humiliation, in which, when any one prostrates himself, "his belly cleaveth to the earth." For whosoever is humbled so as to be on his knees, has yet a lower degree of humiliation to which he can come: but he who is so humbled, that his "belly cleaveth to the ground," there is no farther humiliation for him. Should one wish to do still farther, it will, after that point, be not bowing him down, but crushing him. Perhaps then he may have meant this: We are "bowed down very low" in this dust; there is no farther point to which humiliation can go. Humiliation has now reached its highest point: let mercy then come also....

21. "Arise, O Lord, help us"

Now. He foretelleth divers states of the Jews, and of the Church. (Worthington)

To. Literally, "after," post. They were formerly defeated; now it is our turn. (Haydock)

Head, out of contempt. (Menochius) --- The Gentiles propose us as an example of a people fallen a prey to the divine indignation, 4 Kings xix. 21., and Lamentations ii. 15.

Dust. We are at death's door, being oppressed with grief, as long as thou dost not assist us. (Worthington) --- We petition in the most fervent (Haydock) and humble posture, Isaias xlix. 23., and Micheas vii. 17. (Calmet)

9 But thou hast cast off, and put us to shame; and goest not forth with our armies. 10 Thou makest us to turn back from the enemy: and they which hate us spoil for themselves. 11 Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen. 12 Thou sellest thy people for nought, and dost not increase thy wealth by their price. 13 Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us. 14 Thou makest us a byword among the heathen, a shaking of the head among the people. 15 My confusion is continually before me, and the shame of my face hath covered me, 16 For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.

The people of God here complain to him of the low and afflicted condition that they were now in, under the prevailing power of their enemies and oppressors, which was the more grievous to them because they were now trampled upon, who had always been used, in their struggles with their neighbours, to win the day and get the upper hand, and because those were now their oppressors whom they had many a time triumphed over and made tributaries, and especially because they had boasted in their God with great assurance that he would still protect and prosper them, which made the distress they were in, and the disgrace they were under, the more shameful. Let us see what the complaint is.

I. That they wanted the usual tokens of God's favour to them and presence with them ( v. 9 ): " Thou hast cast off; thou seemest to have cast us off and our cause, and to have cast off thy wonted care of us and concern for us, and so hast put us to shame, for we boasted of the constancy and perpetuity of thy favour. Our armies go forth as usual, but they are put to flight; we gain no ground, but lose what we have gained, for thou goest not forth with them, for, if thou didst, which way soever they turned they would prosper; but it is quite contrary." Note, God's people, when they are cast down, are tempted to think themselves cast off and forsaken of God; but it is a mistake. Hath God cast away his people? God forbid, Rom. xi. 1 .

II. That they were put to the worst before their enemies in the field of battle ( v. 10 ): Thou makest us to turn back from the enemy, as Joshua complained when they met with a repulse at Ai ( Josh. vii. 8 ): "We are dispirited, and have lost the ancient valour of Israelites; we flee, we fall, before those that used to flee and fall before us; and then those that hate us have the plunder of our camp and of our country; they spoil for themselves, and reckon all their own that they can lay their hands on. Attempts to shake off the Babylonish yoke have been ineffectual, and we have rather lost ground by them."

III. That they were doomed to the sword and to captivity ( v. 11 ): " Thou hast given us like sheep appointed for meat. They make no more scruple of killing an Israelite than of killing a sheep; nay, like the butcher, they make a trade of it, they take a pleasure in it as a hungry man in his meat; and we are led with as much ease, and as little resistance, as a lamb to the slaughter; many are slain, and the rest scattered among the heathen, continually insulted by their malice or in danger of being infected by their iniquities." They looked upon themselves as bought and sold, and charged it upon God, Thou sellest thy people, when they should have charged it upon their own sin. For your iniquities have you sold yourselves, Isa. l. 1 . However, thus far was right that they looked above the instruments of their trouble and kept their eye upon God, as well knowing that their worst enemies had no power against them but what was given them from above; they own it was God that delivered them into the hand of the ungodly, as that which is sold is delivered to the buyer. Thou sellest them for nought, and dost not increase in their price (so it may be read); "thou dost not sell them by auction, to those that will bid most for them, but in haste, to those that will bid first for them; any one shall have them that will." Or, as we read it, Thou dost not increase thy wealth by their price, intimating that they could have suffered this contentedly if they had been sure that it would redound to the glory of God and that his interest might be some way served by their sufferings; but it was quite contrary: Israel's disgrace turned to God's dishonour, so that he was so far from being a gainer in his glory by the sale of them that it should seem he was greatly a loser by it; see Isa. lii. 5 ; Ezek. xxxvi. 20 .

17 All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant. 18 Our heart is not turned back, neither have our steps declined from thy way; 19 Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. 20 If we have forgotten the name of our God, or stretched out our hands to a strange god; 21 Shall not God search this out? for he knoweth the secrets of the heart. 22 Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. 23 Awake, why sleepest thou, O Lord? arise, cast us not off for ever. 24 Wherefore hidest thou thy face, and forgettest our affliction and our oppression? 25 For our soul is bowed down to the dust: our belly cleaveth unto the earth. 26 Arise for our help, and redeem us for thy mercies' sake.

The people of God, being greatly afflicted and oppressed, here apply to him; whither else should they go?

I. By way of appeal, concerning their integrity, which he only is an infallible judge of, and which he will certainly be the rewarder of. Two things they call God to witness to:—

1. That, though they suffered these hard things, yet they kept close to God and to their duty ( v. 17 ): " All this has come upon us, and it is as bad perhaps as bad can be, yet have we not forgotten thee, neither cast off the thoughts of thee nor deserted the worship of thee; for, though we cannot deny but that we have dealt foolishly, yet we have not dealt falsely in thy covenant, so as to cast thee off and take to other gods. Though idolaters were our conquerors, we did not therefore entertain any more favourable thoughts of their idols and idolatries; though thou hast seemed to forsake us and withdraw from us, yet we have not therefore forsaken thee." The trouble they had been long in was very great: "We have been sorely broken in the place of dragons, among men as fierce, and furious, and cruel, as dragons. We have been covered with the shadow of death, that is, we have been under deep melancholy and apprehensive of nothing short of death. We have been wrapped up in obscurity, and buried alive; and thou hast thus broken us, thou hast thus covered us ( v. 19 ), yet we have not harboured any hard thoughts of thee, nor meditated a retreat from thy service. Though thou hast slain us, we have continued to trust in thee: Our heart has not turned back; we have not secretly withdrawn our affections from thee, neither have our steps, either in our religious worship or in our conversation, declined from thy way ( v. 18 ), the way which thou hast appointed us to walk in." When the heart turns back the steps will soon decline; for it is the evil heart of unbelief that inclines to depart from God. Note, We may the better bear our troubles, how pressing soever, if in them we still hold fast our integrity. While our troubles do not drive us from our duty to God we should not suffer them to drive us from our comfort in God; for he will not leave us if we do not leave him. For the proof of their integrity they take God's omniscience to witness, which is as much the comfort of the upright in heart as it is the terror of hypocrites ( v. 20, 21 ): " If we have forgotten the name of our God, under pretence that he had forgotten us, or in our distress have stretched out our hands to a strange god, as more likely to help us, shall not God search this out? Shall he not know it more fully and distinctly than we know that which we have with the greatest care and diligence searched out? Shall he not judge it, and call us to an account for it?" Forgetting God was a heart-sin, and stretching our the hand to a strange god was often a secret sin, Ezek. viii. 12 . But heart-sins and secret sins are known to God, and must be reckoned for; for he knows the secrets of the heart, and therefore is a infallible judge of the words and actions.

2. That they suffered these hard things because they kept close to God and to their duty ( v. 22 ): "It is for thy sake that we are killed all the day long, because we stand related to thee, are called by thy name, call upon thy name, and will not worship other gods." In this the Spirit of prophecy had reference to those who suffered even unto death for the testimony of Christ, to whom it is applied, Rom. viii. 36 . So many were killed, and put to such lingering deaths, that they were in the killing all the day long; so universally was this practised that when a man became a Christian he reckoned himself as a sheep appointed for the slaughter.

II. By way of petition, with reference to their present distress, that God would, in his own due time, work deliverance for them. 1. Their request is very importunate: Awake, arise, v. 23 . Arise for our help; redeem us ( v. 26 ); come speedily and powerfully to our relief, Ps. lxxx. 2 . Stir up thy strength, and come and save us. They had complained ( v. 12 ) that God had sold them; here they pray ( v. 26 ) that God would redeem them; for there is no appealing from God, but by appealing to him. If he sell us, it is not any one else that can redeem us; the same hand that tears must heal, that smites must bind up, Hos. vi. 1 . They had complained ( v. 9 ), Thou hast cast us off; but here they pray ( v. 23 ), " Cast us not off forever; let us not be finally forsaken of God." 2. The expostulations are very moving: Why sleepest thou? v. 23 . He that keeps Israel neither slumbers nor sleeps; but, when he does not immediately appear for the deliverance of his people, they are tempted to think he sleeps. The expression is figurative (as Ps. lxxviii. 65 , Then the Lord awaked as one out of sleep ); but it was applicable to Christ in the letter ( Matt. viii. 24 ); he was asleep when his disciples were in a storm, and they awoke him, saying, Lord, save us, we perish. "Wherefore hidest thou thy face, that we may not see thee and the light of thy countenance?" Or, "that thou mayest not see us and our distresses? Thou forgettest our affliction and our oppression, for it still continues, and we see no way open for our deliverance." And, 3. The pleas are very proper, not their own merit and righteousness, though they had the testimony of their consciences concerning their integrity, but they plead the poor sinner's pleas. (1.) Their own misery, which made them the proper objects of the divine compassion ( v. 25 ): " Our soul is bowed down to the dust under prevailing grief and fear. We have become as creeping things, the most despicable animals: Our belly cleaves unto the earth; we cannot lift up ourselves, neither revive our own drooping spirits nor recover ourselves out of our low and sad condition, and we lie exposed to be trodden on by every insulting foe." 2. God's mercy: " O redeem us for they mercies' sake; we depend upon the goodness of thy nature, which is the glory of thy name ( Exod. xxxiv. 6 ), and upon those sure mercies of David which are conveyed by the covenant to all his spiritual seed."

11. The Babylonian captivity not necessarily meant. There were others (compare 1Ki 8:46 ).

13-14. (Compare De 28:37 ; Psa 79:4 ).

15. shame of ... face-- blushes in disgrace.

23-26. This style of addressing God, as indifferent, is frequent ( Psa 3:7 ; 9:19 ; 13:1 , &c.). However low their condition, God is appealed to, on the ground, and for the honor, of His mercy.

Ver. 35. And rising very early, &c.: Gr.καί πζωί έννυχον, i.e., in the morning, whilst it was still night. For it was at the very first commencement of dawn, whilst it was yet dark. Thus it might be called night by S. Mark, although by S. Luke (Luk_4:42) it is called day, because the day was just about beginning to dawn.

He went into a desert place, that He might pray thus more quietly and attentively. Wherefore it follows, and there prayed, both that after so many miracles He might avoid the praise and applause of men, and to teach us to do the same. Learn here from Christ to give the early morning to prayer, and to rise up with the dawn, so as to have leisure for meditation, and to give the first-fruits of the day to God. For the dawn of day is a friend of the Muses, but a greater friend of God and the angels.

Ver. 43. And He strictly charged him. The Gr. is, And having threatened him, he straightway sent him out. He severely commanded him with threats to conceal the miracle of healing which He had just wrought; and therefore He dismissed him, and sent him away from Him, that it might not be known that He had cured him of his leprosy; and that this might afford us an example of avoiding the applause of men.

Ver. 44. Show thyself to the high priest (Vulg.). Gr. to the priest. For not only the High Priest, but any priest might judge concerning leprosy, whether it was healed or no, as is plain from Lev_13:2. It is probable, however, that because the case of leprosy was so grave and difficult, the decision concerning it was, by the interpretation and decree of the pontiffs, reserved for a Chief Priest, as is here said, that is, for one of the twenty-four heads of the priests, who each in turn presided for a week over the rest of the priests, and the sacrifices, and the other offices and rites of the Temple, according to the institution of David, as appears from 1Ch_24:3, &c.

Ver. 45. But he, being gone out, began to publish and to blaze abroad the word, i.e., the fact of the miracle of his leprosy having been healed by Christ. For he thought that this was for the glory of God and Christ, although Christ, out of humility and modesty, had enjoined silence; but he himself did not consider this command binding upon him.

So that he could not openly go into the city, without feeling His modesty hurt by the honour and applause of the people. Or could not may mean would not. For so could is often put for would, as Nazianzen shows by many examples (Orat. 4, de Theolog.).

*It has not been thought necessary to print in full the text of S. Mark. The citation of the few passages commented on is from the Douai Version.

And there came a leper to Him, beseeching Him, and kneeling down to Him, and saying unto Him, "If Thou wilt, Thou canst make me clean."41. And Jesus, moved with compassion, put forth His hand, and touched him, and saith unto him, "I will; be thou clean."42. And as soon as He had spoken, immediately the leprosy departed from him, and he was cleansed.43. And He straitly charged him, and forthwith sent him away;44. And saith unto him, "See thou say nothing to any man: but go thy way, shew thyself to the Priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them."45. But he went out and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to Him from every quarter.

After that the serpent-tongue of the devils was shut up, and the woman, who was first seduced, cured of a fever, in the third place, the man, who listened to the evil counsels of the woman, is cleansed from his leprosy, that the order of restoration in the Lord might be the same as was the order of the fall in our first parents. Whence it goes on: "And there came a leper to him, beseeching Him."

Mark puts together circumstances, from which one may infer that he is the same as that one whom Matthew relates to have been cleansed, when the Lord came down from the mount, after the sermon. [ Mat 8:2 ]

And because the Lord said that He came "not to destroy the Law but to fulfill," [ Mat 5:17 ] he who was excluded by the Law, inferring that he was cleansed by the power of the Lord, shewed that grace, which could wash away the stain of the leper, was not from the Law, but over the Law. And truly, as in the Lord authoritative power, so in him the constancy of faith is shewn. For there follows: "Lord, if Thou wilt, Thou canst make me clean."

He falls on his face, which is at once a gesture of lowliness and of shame, to shew that every man should blush for the stains of his life. But his shame did not stifle confession; he shewed his wound, and begged for medicine, and the confession is full of devotion and of faith, for he refers the power to the will of the Lord.

For he said not, If thou wilt, pray unto God, but, "If Thou wilt," as thinking Him very God.

Moreover, he doubted of the will of the Lord, not as disbelieving His compassion, but, as conscious of his own filth, he did not presume. It goes on; "But Jesus, moved with compassion, put forth His hand, and touched him, and saith unto him, I will, be thou clean."

It is not, as many of the Latins think, to be taken to mean and read, I wish to cleanse thee, but that Christ should say separately, "I will," and then command , "be thou clean."

Further, the reason why He touches the leper, and did not confer health upon him by word alone, was, that it is said by Moses in the Law, that he who touches a leper shall be unclean till the evening; that is, that he might shew that this uncleanness is a natural one, that the Law was not laid down for Him, but on account of mere men. Furthermore, He shews that He Himself is the Lord of the Law; and the reason why He touched the leper, though the touch was not necessary to the working of the cure, was to shew that He gives health, not as a servant, but as the Lord.

Another reason why He touched him, was to proved that He could not be defiled, who free others from pollution. At the same time it is remarkable, that He healed in the way in which He had been begged to heal.

"If Thou wilt," says the leper, "Thou canst make me clean." "I will," He answered, behold, thou hast My will, "be clean;" now thou hast at once the effect of My compassion.

Moreover, by this, not only did He not take away the opinion of Him entertained by the leper, but He confirmed it; for He puts to flight the disease by a word, and what the leper had said in word, He filled up in deed. Wherefore there follows, "And when He had spoken, immediately, etc."

For there is no interval between the work of God and the command, because the work is in the command, for "He commanded, and they were created." [ Psa 148:5 ] There follows: "And He straitly charged him, and forthwith, etc." See thou tell no man."

As if He said, It is not yet time that My works should be preached, I require not thy preaching. By which He teaches us not to seek worldly honour as a reward for our works.

"But go thy way, shew thyself to the chief of the priests."

Our Saviour sent him to the priest for the trial of his cure, and that he might not be cast out of the temple, but still be numbered with the people in prayer. He sends him also, that he might fulfil all the parts of the Law, in order to stop the evil-speaking tongue of the Jews. He Himself indeed completed the work, leaving them to try it.

This He did in order that the priest might understand that the leper was not healed by the Law, but by the grace of God above the Law. There follows: "And offer for thy cleansing what Moses, etc."

He ordered him to offer the gift which they who were healed were accustomed to offer, as if for a testimony, that He was not against the Law, but rather confirmed the Law, inasmuch as He Himself worked out the precepts of the Law.

If any one wonders, how the Lord seems to approve of the Jewish sacrifice, which the Church rejects, let him remember that He had not yet offered His own holocaust in His passion. And it was not right that significative sacrifices should be taken away before that which they signified was confirmed by the witness of the Apostles in their preaching, and by the faith of the believing people.

But the leper, although the Lord forbade him disclosed the benefit, wherefore it goes on: "But he having gone out, began to publish and to blaze abroad the tale;" for the person benefitted ought to be grateful, and to return thanks, even though his benefactor requires it not.

Now it may well be asked, why our Lord ordered His action to be concealed, and yet it could not be kept hid for an hour? But it is to be observed, that the reason why, in doing a miracle, He ordered it to be kept secret, and yet for all that it was noised abroad, was, that His elect, following the example of His teaching, should wish indeed that in the great things which they do, they should remain concealed, but should nevertheless unwillingly be brought to light for the good of others. Not then that He wished any thing to be done, which He was not able to bring about, but, by the authority of His teaching, He gave an example of what His members ought to wish for, and of what should happen to them even against their will.

Further, this perfect cure of one man brought large multitudes to the Lord. Wherefore it is added, "So that He could not any more openly enter into the city, but could only be without in desert places."

For the leper every where proclaimed his wonderful cure, so that all ran to see and to believe on the Healer; thus the Lord could not preach the Gospel, but walked in desert places. Wherefore there follows, "And they came together to Him from all places."

Mystically, our leprosy is the sin of the first man, which began from the head, when he desired the kingdom of the world. For covetousness is the root of all evil; wherefore Gehazi, engaged in an avaritious pursuit, is covered with leprosy.

But when the hand of the Saviour, that is, the Incarnate Word of God, is stretched out, and touches human nature, it is cleansed from the various parts of the old error.

This leprosy is cleansed on offering an oblation to the true Priest after the order of Melchisedec; for He tells us, "Give alms of such things as ye have, and, behold, all things are clean unto you." [ Luk 11:41 ]

But in that Jesus could not openly enter into the city, it is meant to be conveyed that Jesus is not manifested to those who are enslaved to the love of praise in the broad highway, and to their own wills, but to those who with Peter go into the desert, which the Lord chose for prayer, and for refreshing His people; that is, those who quit the pleasures of the world, and all that they possess, that they may say, "The Lord is my portion." But the glory of the Lord is manifested to those, who meet together on all sides, that is, through smooth ways and steep, whom nothing can "separate from the love of Christ." [ Rom 8:35 ]

It was not the intention of Christ, that he should not tell any body; had that been his wish, he would easily have realized it: he spoke thus purposely, to shew us that we ought not to seek the empty praises of men. He bade him also offer the sacrifices prescribed, because the law remained in full force till the passion of Christ, in which was offered a perfect sacrifice, that did away with all the legal sacrifices. (Nicholas of Lyra)

40 And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. 41 And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean. 42 And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed. 43 And he straitly charged him, and forthwith sent him away; 44 And saith unto him, See thou say nothing to any man: but go thy way, show thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them. 45 But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.

We have here the story of Christ's cleansing a leper, which we had before, Matt. viii. 2-4 . It teaches us,

1. How to apply ourselves to Christ; come as this leper did, (1.) With great humility; this leper came beseeching him, and kneeling down to him ( v. 40 ); whether giving divine honour to him as God, or rather a less degree of respect as a great Prophet, it teaches us that those who would receive grace and mercy from Christ, must ascribe honour and glory to Christ, and approach to him with humility and reverence. (2.) With a firm belief of his power; Thou canst make me clean. Though Christ's outward appearance was but mean, yet he had this faith in his power, which implies his belief that he was sent of God. He believes it with application, not only in general, Thou cast do every thing (as John xi. 22 ), but, Thou cast make me clean. Note, What we believe of the power of Christ we must bring home to our particular case; Thou canst do this for me. (3.) With submission to the will of Christ; Lord, if thou wilt. Not as if he had any doubt of Christ's readiness in general to help the distressed, but, with the modesty that became a poor petitioner, he refers his own particular case to him.

2. What to expect from Christ; that according to our faith it shall be to us. His address is not in the form of prayer, yet Christ answered it as a request. Note, Affectionate professions of faith in Christ, and resignations to him, are the most prevailing petitions for mercy from him, and shall speed accordingly. (1.) Christ was moved with compassion. This is added here, in Mark, to show that Christ's power is employed by his pity for the relief of poor souls; that his reasons are fetched from within himself, and we have nothing in us to recommend us to his favour, but our misery makes us the objects of his mercy. And what he does for us he does with all possible tenderness. (2.) He put forth his hand, and touched him. He exerted his power, and directed it to this creature. In healing souls, Christ toucheth them, 1 Sam. x. 26 . When the queen toucheth for the evil, she saith, I touch, God heals; but Christ toucheth and healeth too. (3.) He said, I will, be thou clean. Christ's power was put forth in and by a word, to signify in what way Christ would ordinarily work spiritual cures; He sends his word and heals, Ps. cvii. 20 ; John xv. 3 ; xvii. 17 . The poor leper put an if upon the will of Christ; If thou wilt; but that doubt is soon put out of doubt; I will. Christ most readily wills favours to those that most readily refer themselves to his will. He was confident of Christ's power; Thou canst make me clean; and Christ will show how much his power is drawn out into act by the faith of his people, and therefore speaks the word as one having authority, Be thou clean. And power accompanied this word, and the cure was perfect in an instant; Immediately his leprosy vanished, and there remained no more sign of it, v. 42 .

3. What to do when we have received mercy from Christ. We must with his favours receive his commands. When Christ had cured him, he strictly charged him; the word here is very significant, embrimesamenos — graviter interminatus—prohibiting with threats. I am apt to think that this refers not to the directions he gave him to conceal it ( v. 44 ), for those are mentioned by themselves; but that this was such a charge as he gave to the impotent man whom he cured, John v. 14 , Sin no more, lest a worse thing come unto thee; for the leprosy was ordinarily the punishment of some particular sinners, as in Miriam's, Gehazi's, and Uzziah's, case; now, when Christ healed him, he warned him, he threatened him with the fatal consequence of it if he should return to sin again. He also appointed him, (1.) To show himself to the priest, that the priest by his own judgment of this leper might be a witness for Christ, that he was the Messiah, Matt. xi. 5 . (2.) Till he had done that, not to say any thing of it to any man: this is an instance of the humility of Christ and his self-denial, that he did not seek his own honour, did not strive or cry, Isa. xlii. 2 . And it is an example to us, not to seek our own glory, Prov. xxv. 27 . He must not proclaim it, because that would much increase the crowd that followed Christ, which he thought was too great already; not as if he were unwilling to do good to all, to as many as came; but he would do it with as little noise as might be, would have no offence given to the government, no disturbance of the public peace, not any thing done that looked like ostentation, or an affecting of popular applause. What to think of the leper's publishing it, and blazing it abroad, I know not; the concealment of the good characters and good works of good men better become them than their friends; nor are we always bound by the modest commands of humble men. The leper ought to have observed his orders; yet, no doubt, it was with a good design that he proclaimed the cure, and it had no other ill effect than that it increased the multitudes which followed Christ, to that degree, that he could no more openly enter into the city; not upon the account of persecution (there was no danger of that yet,) but because the crowd was so great, that the streets would not hold them, which obliged him to go into desert places, to a mountain ( ch. iii. 13 ), to the sea-side, ch. iv. 1 . This shows how expedient it was for us, that Christ should go away, and send the Comforter, for his bodily presence could be but in one place at a time; and those that came to him from every quarter, could not get near him; but by his spiritual presence he is with his people wherever they are, and comes to them to every quarter.