Saint Agatha, Virgin and Martyr

Flesh, to the tomb. Omnium idem exitus est, sed & idem domicilium. (Petronius) ---In life each follows his own course. (Calmet)

Charge, what he orders. --- Understand. Hebrew, "act prudently," (Menochius) or "with success," Greek interpreters (Calmet) and Chaldean. (Menochius) --- The observance of God's law, both in private and in public, will ensure to thee the title of a wise prince.

Truth and sincerity. (Calmet) --- This promise was made, 2 Kings vii. 16. (Menochius)

David. Thus died this perfect model of princes, and this great saint, whose only fault, of consequence, was occasioned by Bethsabee: (2 Kings xi. 4.) and this served to display his repentance. (St. Chrysostom, hom lxxvii.) --- He prefigured Jesus Christ in a wonderful manner; in his birth, at the same city; his election, in preference to his brethren; his persecutions, and subsequent glory. Jesus was, in like manner, betrayed by a false friend, and obliged to go out of Jerusalem, laden with his cross. But he acquired fresh splendour by his sufferings, and purchased a more faithful people. The tomb of David remained for many ages, Acts ii. 29. Josephus says that it contained vast riches: but this seems to be fabulous. St. Jerome often went to pray at this tomb. (Ep. ad Marcel.) --- If it be now unknown, the Holy Ghost has left us a more illustrious monument to the honour of this great man, in the Psalms, and Ecclesiasticus xlvii. 2., &c. (Calmet) --- We have now only an abridgment of his history, 1 Paralipomenon xxix. 29.

Seven years. The odd six months are not mentioned, 2 Kings ii. 11. (Haydock)

Sat, exercising the same authority, as he had done in his father's life-time, chap. i. 53. (Calmet) (St. Augustine, de C.[City of God?] xvii. 8.) (Salien, the year before Christ 1033.) --- The public assembly of Israel, convoked by David, had already sworn fidelity to him, 1 Paralipomenon xxviii. 1. (Haydock)

1 Now the days of David drew nigh that he should die; and he charged Solomon his son, saying, 2 I go the way of all the earth: be thou strong therefore, and show thyself a man; 3 And keep the charge of the Lord thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself: 4 That the Lord may continue his word which he spake concerning me, saying, If thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Israel. 5 Moreover thou knowest also what Joab the son of Zeruiah did to me, and what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet. 6 Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace. 7 But show kindness unto the sons of Barzillai the Gileadite, and let them be of those that eat at thy table: for so they came to me when I fled because of Absalom thy brother. 8 And, behold, thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the Lord , saying, I will not put thee to death with the sword. 9 Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood. 10 So David slept with his fathers, and was buried in the city of David. 11 And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem.

David, that great and good man, is here a dying man ( v. 1 ), and a dead man, v. 10 . It is well there is another life after this, for death stains all the glory of this, and lays it in the dust. We have here,

I. The charge and instructions which David, when he was dying, gave to Solomon, his son and declared successor. He feels himself declining, and is not backward to own it, nor afraid to hear or speak of dying: I go the way of all the earth, v. 2 . Heb. I am walking in it. Note, Death is a way; not only a period of this life, but a passage to a better. It is the way of all the earth, of all mankind who dwell on earth, and are themselves earth, and therefore must return to their earth. Even the sons and heirs of heaven must go the way of all the earth, they must needs die; but they walk with pleasure in this way, through the valley of the shadow of death, Ps. xxiii. 4 . Prophets, and even kings, must go this way to brighter light and honour than prophecy or sovereignty. David is going this way, and therefore gives Solomon directions what to do.

1. He charges him, in general, to keep God's commandments and to make conscience of his duty, v. 2-4 . He prescribes to him, (1.) A good rule to act by—the divine will: "Govern thyself by that." David's charge to him is to keep the charge of the Lord his God. The authority of a dying father is much, but nothing to that of a living God. There are great trusts which we are charged with by the Lord our God—let us keep them carefully, as those that must give account; and excellent statutes, which we must be ruled by—let us also keep them. The written word is our rule. Solomon must himself do as was written in the law of Moses. (2.) A good spirit to act with: Be strong and show thyself a man, though in years but a child. Those that would keep the charge of the Lord their God must put on resolution. (3.) Good reasons for all this. This would effectually conduce, [1.] To the prosperity of his kingdom. It is the way to prosper in all thou doest, and to succeed with honour and satisfaction in every undertaking. [2.] To the perpetuity of it: That the Lord may continue and so confirm his word which he spoke concerning me. Those that rightly value the treasure of the promise, that sacred depositum, cannot but be solicitous to preserve the entail of it, and very desirous that those who come after them may do nothing to cut it off. Let each, in his own age, successively, keep God's charge, and then God will be sure to continue his word. We never let fall the promise till we let fall the precept. God had promised David that the Messiah should come from his loins, and that promise was absolute: but the promise that there should not fail him a man on the throne of Israel was conditional—if his seed behave themselves as they should. If Solomon, in his day, fulfil the condition, he does his part towards the perpetuating of the promise. The condition is that he walk before God in all his institutions, in sincerity, with zeal and resolution; and, in order hereunto, that he take heed to his way. In order to our constancy in religion, nothing is more necessary than caution and circumspection.

2. He gives him directions concerning some particular persons, what to do with them, that he might make up his deficiencies in justice to some and kindness to others. (1.) Concerning Joab, v. 5 . David was now conscious to himself that he had not done well to spare him, when he had made himself once again obnoxious to the law, but the murder of Abner first and afterwards of Amasa, both of them great men, captains of the hosts of Israel. He slew them treacherously ( shed the blood of war in peace ), and injuriously to David: Thou knowest what he did to me therein. The murder of a subject is a wrong to the prince, it is a loss to him, and is against the peace of our sovereign lord the king. These murders were particularly against David, reflecting upon his reputation, he being, at that time, in treaty with the victims, and hazarded his interest, which they were very capable of serving. Magistrates are the avengers of the blood of those they have the charge of. It aggravated Joab's crime that he was neither ashamed of the sin nor afraid of the punishment, but daringly wore the girdle and shoes that were stained with innocent blood, in defiance of the justice both of God and the king. David refers him to Solomon's wisdom ( v. 6 ), with an intimation that he left him to his justice. Say not, "He has a hoary head; it is a pity it should be cut off, for it will shortly fall of itself." No, let it not go down to the grave in peace. Though he has been long reprieved, he shall be reckoned with at last; time does not wear out the guilt of any sin, particularly that of murder. (2.) Concerning Barzillai's family, to whom he orders him to be kind for Barzillai's sake, who, we may suppose, by this time, was dead, v. 7 . When David, upon his death-bed, was remembering the injuries that had been done, he could not forget the kindnesses that had been shown, but leaves it as a charge upon his son to return them. Note, the kindnesses we have received from our friends must not be buried either in their graves or ours, but our children must return them to theirs. Hence, perhaps, Solomon fetched that rule ( Prov. xxvii. 10 ), Thy own friend, and thy father's friend, forsake not. Paul prays for the house of Onesiphorus, who had often refreshed him. (3.) Concerning Shimei, v. 8, 9 . [1.] His crime is remembered: He cursed me with a grievous curse; the more grievous because he insulted him when he was in misery and poured vinegar into his wounds. The Jews say that one thing which made this a grievous curse was that, besides all that is mentioned ( 2 Sam. xvi. ), Shimei upbraided him with his descent from Ruth the Moabitess. [2.] His pardon is not forgotten. David owned he had sworn to him that he would not himself put him to death, because he seasonably submitted, and cried Peccavi—I have sinned, and he was not willing, especially at that juncture, to use the sword of public justice for the avenging of wrongs done to himself. But, [3.] His case, as it now stands, is left with Solomon, as one that knew what was fit to be done and would do as he found occasion. David intimates to him that his pardon was not designed to be perpetual, but only a reprieve for David's life: " Hold him not guiltless; do not think him any true friend to thee or thy government, nor fit to be trusted. He has no less malice than he had then, though he has more sense to conceal it. He is still a debtor to the public justice for what he did then; and, though I promised him that I would not put him to death, I never promised that my successor should not. His turbulent spirit will soon give thee an occasion, which thou shouldst not fail to take, for the bringing of his hoary head to the grave with blood. " This proceeded not from personal revenge, but a prudent zeal for the honour of the government and the covenant God had made with his family, the contempt of which ought not to go unpunished. Even a hoary head, if a guilty and forfeited head, ought not to be any man's protection from justice. The sinner, being a hundred years old, shall be accursed, Isa. lxv. 20 .

12 Then sat Solomon upon the throne of David his father; and his kingdom was established greatly. 13 And Adonijah the son of Haggith came to Bathsheba the mother of Solomon. And she said, Comest thou peaceably? And he said, Peaceably. 14 He said moreover, I have somewhat to say unto thee. And she said, Say on. 15 And he said, Thou knowest that the kingdom was mine, and that all Israel set their faces on me, that I should reign: howbeit the kingdom is turned about, and is become my brother's: for it was his from the Lord . 16 And now I ask one petition of thee, deny me not. And she said unto him, Say on. 17 And he said, Speak, I pray thee, unto Solomon the king, (for he will not say thee nay,) that he give me Abishag the Shunammite to wife. 18 And Bathsheba said, Well; I will speak for thee unto the king. 19 Bathsheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king's mother; and she sat on his right hand. 20 Then she said, I desire one small petition of thee; I pray thee, say me not nay. And the king said unto her, Ask on, my mother: for I will not say thee nay. 21 And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife. 22 And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he is mine elder brother; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah. 23 Then king Solomon sware by the Lord , saying, God do so to me, and more also, if Adonijah have not spoken this word against his own life. 24 Now therefore, as the Lord liveth, which hath established me, and set me on the throne of David my father, and who hath made me a house, as he promised, Adonijah shall be put to death this day. 25 And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him that he died.

Here is, I. Solomon's accession to the throne, v. 12 . He came to it much more easily and peaceably than David did, and much sooner saw his government established. It is happy for a kingdom when the end of one good reign is the beginning of another, as it was here.

II. His just and necessary removal of Adonijah his rival, in order to the establishment of his throne. Adonijah had made some bold pretensions to the crown, but was soon obliged to let them fail and throw himself upon Solomon's mercy, who dismissed him upon his good behaviour, and, had he been easy, he might have been safe. But here we have him betraying himself into the hands of Solomon's justice, and falling by it, the righteous God leaving him to himself, that he might be punished for his former treason and that Solomon's throne might be established. Many thus ruin themselves, because they know not when they are well off, or well done to; and sinners, by presuming on God's patience, treasure up wrath to themselves. Now observe,

1. Adonijah's treasonable project, which was to marry Abishag, David's concubine, not because he was in love with her, but because, by her, he hoped to renew his claim to the crown, which might stand him in stead, or because it was then looked upon as a branch of the government to have the wives of the predecessor, 2 Sam. xii. 8 . Absalom thought his pretensions much supported by lying with his father's concubines. Adonijah flatters himself that if he may succeed him in his bed, especially with the best of his wives, he may by that means step up to succeed him in his throne. Restless and turbulent spirits reach high. It was but a small game to play at, as it should seem, yet he hoped to make it an after-game for the kingdom, and now to gain that by a wife which he could not gain by force.

2. The means he used to compass this. He durst not make suit to Abishag immediately (he knew she was at Solomon's disposal, and he would justly resent it if his consent were not first obtained, as even Ishbosheth did, in a like case, 2 Sam. iii. 7 ), nor durst he himself apply immediately to Solomon, knowing that he lay under his displeasure; but he engaged Bathsheba to be his friend in this matter, who would be forward to believe it a matter of love, and not apt to suspect it a matter of policy. Bathsheba was surprised to see Adonijah in her apartment, and asked him if he did not come with a design to do her a mischief, because she had been instrumental to crush his late attempt. "No," says he, "I come peaceably ( v. 13 ), and to beg a favour" ( v. 14 ), that she would use the great interest she had in her son to gain his consent, that he might marry Abishag ( v. 16, 17 ), and, if he may but obtain this, he will thankfully accept it, (1.) As a compensation for his loss of the kingdom. He insinuates ( v. 15 ), "Thou knowest the kingdom was mine, as my father's eldest son, living at the time of his death, and all Israel set their faces on me. " This was false; they were but a few that he had on his side; yet thus he would represent himself as an object of compassion, that had been deprived of a crown, and therefore might well be gratified in a wife. If he may not inherit his father's throne, yet let him have something valuable that was his father's, to keep for his sake, and let it be Abishag. (2.) As his reward for his acquiescence in that loss. He owns Solomon's right to the kingdom: " It was his from the Lord. I was foolish in offering to contest it; and now that it is turned about to him I am satisfied." Thus he pretends to be well pleased with Solomon's accession to the throne, when he is doing all he can to give him disturbance. His words were smoother than butter, but war was in his heart.

3. Bathsheba's address to Solomon on his behalf. She promised to speak to the king for him ( v. 18 ) and did so, v. 19 . Solomon received her with all the respect that was due to a mother, though he himself was a king: He rose up to meet her, bowed himself to her, and caused her to sit on his right hand, according to the law of the fifth commandment. Children, not only when grown up, but when grown great, must give honour to their parents, and behave dutifully and respectfully towards them. Despise not thy mother when she is old. As a further instance of the deference he paid to his mother's wisdom and authority, when he understood she had a petition to present to him, he promised not to say her nay, a promise which both he and she understood with this necessary limitation, provided it be just and reasonable and fit to be granted; but, if it were otherwise, he was sure he should convince her that it was so, and that then she would withdraw it. She tells him her errand at last ( v. 21 ): Let Abishag be given to Adonijah thy brother. It was strange that she did not suspect the treason, but more strange that she did not abhor the incest, that was in the proposal. But either she did not take Abishag to be David's wife, because the marriage was not consummated, or she thought it might be dispensed with to gratify Adonijah, in consideration of his tame submission to Solomon. This was her weakness and folly: it was well that she was not regent. Note, Those that have the ear of princes and great men, as it is their wisdom not to be too prodigal of their interest, so it is their duty never to use it for the assistance of sin or the furtherance of any wicked design. Let not princes be asked that which they ought not to grant. It ill becomes a good man to prefer a bad request or appear in a bad cause.

1Ki 2:1-11 . David Dies.

1. David ... charged Solomon his son-- The charge recorded here was given to Solomon just before his death and is different from the farewell address delivered in public some time before ( 1Ch 28:2-9 ). It is introduced with great solemnity.

2. I go the way of all the earth-- a beautiful and impressive periphrasis for death.

be thou strong, ... show thyself a man-- This counsel is similar to the apostolic direction ( 1Co 16:13 ) and refers to the fortitude or strength of mind that was required to discharge the onerous functions of king.

3. keep the charge of the Lord thy God-- that is, the divine law in all its ceremonial as well as moral requirements. But particular reference was intended to its political institutions, as it was only by strictly maintaining the conduct that became the Hebrew monarch ( De 17:10-20 ), that he would secure the blessing of peace and prosperity to his reign (see on De 4:5 ; De 29:10 ).

4. there shall not fail thee ... a man on the throne of Israel-- a reference to the promise made to David of the sovereignty being vested perpetually in his lineage ( 2Sa 7:11-16 ), which was confirmed to Solomon afterwards (see 1Ki 9:5 ), and repeated with reference to its spiritual meaning long after ( Jr 33:17 ).

10. So David slept with his fathers-- about six months after the coronation of Solomon (compare 2Sa 5:5 with 1Ch 29:27 ). The interval was spent in developing his ideas and plans for the future glory of the kingdom and providing for the permanent worship of God (see on 1Ch 22:1 , and following).

was buried in the city of David-- Sepulchres were not allowed within the precincts of cities. Jerusalem, however, formed an exception; and yet, even there, the privilege was reserved chiefly for the royal family ( Ac 2:29 ). Tradition says that the bones of David repose on Mount Zion, and the minaret of a small mosque points out the spot which tradition has fixed. His was a noble, a wondrous, and a humbling history. He was a good man, yet his life was deformed by various crimes of a very gross character. But there were many bright and noble traits in his character; he was an earnest lover of the divine law; his reign was signalized by many important services that contributed to the glory of God and the exaltation of His kingdom; and his name, as the sweet Psalmist of Israel, will be held in honor to the latest age of the Church.

1Ki 2:12-24 . Solomon Succeeds Him.

12. Then sat Solomon upon the throne of David his father-- His ascension to the royal dignity was made under the happiest auspices. Having been born after his father became monarch of the whole kingdom, his claim, according to the notions of Oriental people, was preferable to that of all, even his elder brothers. The Hebrew kingdom enjoyed internal prosperity; it was respected and renowned abroad, and Solomon well knew how to improve these advantages.

From. Septuagint, "from age to age;" (Pagnin, &c.) that is, throughout eternity: (Menochius) "for ever and ever." (Protestants) Eternity has no parts. (Haydock)

Magnificence. Thee we ought to magnify. David uses many words to express the sentiments of his grateful soul. (Menochius)

Thine. Hebrew and Septuagint, "of thee." (Haydock) --- Greatness. Hebrew, "to magnify and strengthen all." (Menochius) --- Our riches are thy gifts; and to thee we return a part, with gladness.

10 Wherefore David blessed the Lord before all the congregation: and David said, Blessed be thou, Lord God of Israel our father, for ever and ever. 11 Thine, O Lord , is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord , and thou art exalted as head above all. 12 Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all. 13 Now therefore, our God, we thank thee, and praise thy glorious name. 14 But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. 15 For we are strangers before thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding. 16 O Lord our God, all this store that we have prepared to build thee a house for thine holy name cometh of thine hand, and is all thine own. 17 I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee. 18 O Lord God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: 19 And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for the which I have made provision. 20 And David said to all the congregation, Now bless the Lord your God. And all the congregation blessed the Lord God of their fathers, and bowed down their heads, and worshipped the Lord , and the king. 21 And they sacrificed sacrifices unto the Lord , and offered burnt offerings unto the Lord , on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel: 22 And did eat and drink before the Lord on that day with great gladness. And they made Solomon the son of David king the second time, and anointed him unto the Lord to be the chief governor, and Zadok to be priest.

We have here,

I. The solemn address which David made to God upon occasion of the noble subscriptions of the princes towards the building of the temple ( v. 10 ): Wherefore David blessed the Lord, not only alone in his closet, but before all the congregation. This I expected when we read ( v. 9 ) that David rejoiced with great joy; for such a devout man as he would no doubt make that the matter of his thanksgiving which was so much the matter of his rejoicing. He that looked round with comfort would certainly look up with praise. David was now old and looked upon himself as near his end; and it well becomes aged saints, and dying saints, to have their hearts much enlarged in praise and thanksgiving. This will silence their complaints of their bodily infirmities, and help to make the prospect of death itself less gloomy. David's psalms, toward the latter end of the book, are most of them psalms of praise. The nearer we come to the world of everlasting praise the more we should speak the language and do the work of that world. In this address,

1. He adores God, and ascribes glory to him as the God of Israel, blessed for ever and ever. Our Lord's prayer ends with a doxology much like this which David here begins with— for thine is the kingdom, the power, and the glory. This is properly praising God—with holy awe and reverence, and agreeable affection, acknowledging, (1.) His infinite perfections; not only that he is great, powerful, glorious, &c., but that his is the greatness, power, and glory, that is, he has them in and of himself, v. 11 . He is the fountain and centre of every thing that is bright and blessed. All that we can, in our most exalted praises, attribute to him he has an unquestionable title to. His is the greatness; his greatness is immense and incomprehensible; and all others are little, are nothing, in comparison of him. His is the power, and it is almighty and irresistible; power belongs to him, and all the power of all the creatures is derived from him and depends upon him. His is the glory; for his glory is his own end and the end of the whole creation. All the glory we can give him with our hearts, lips, and lives, comes infinitely short of what is his due. His is the victory; he transcends and surpasses all, and is able to conquer and subdue all things to himself; and his victories are incontestable and uncontrollable. And his is the majesty, real and personal; with him is terrible majesty, inexpressible and inconceivable. (2.) His sovereign dominion, as rightful owner and possessor of all: " All that is in the heaven, and in the earth, is thine, and at thy disposal, by the indisputable right of creation, and as supreme ruler and commander of all: thine is the kingdom, and all kings are thy subjects; for thou art head, and art to be exalted and worshipped as head above all." (3.) His universal influence and agency. All that are rich and honourable among the children of men have their riches and honours from God. This acknowledgment he would have the princes take notice of and join in, that they might not think they had merited any thing of God by their generosity; for from God they had their riches and honour, and what they had returned to him was but a small part of what they had received from him. Whoever are great among men, it is God's hand that makes them so; and, whatever strength we have, it is God that gives it to us, as the God of Israel our father, v. 10. Ps. lxviii. 35 .

2. He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully towards the building of the temple ( v. 13, 14 ): Now therefore, our God, we thank thee. Note, The more we do for God the more we are indebted to him for the honour of being employed in his service, and for grace enabling us, in any measure, to serve him. Does he therefore thank that servant? Luke xvii. 9 . No: but that servant has a great deal of reason to thank him. He thanks God that they were able to offer so willingly. Note, (1.) It is a great instance of the power of God's grace in us to be able to do the work of God willingly. He works both to will and to do; and it is in the day of his power that his people are made willing, Ps. cx. 3 . (2.) We must give God all the glory of all the good that is at any time done by ourselves or others. Our own good works must not be the matter of our pride, nor the good works of others the matter of our flattery, but both the matter of our praise; for certainly it is the greatest honour and pleasure in the world faithfully to serve God.

3. He speaks very humbly of himself, and his people, and the offerings they had now presented to God. (1.) For himself, and those that joined with him, though they were princes, he wondered that God should take such notice of them and do so much for them ( v. 14 ): Who am I, and what is my people? David was the most honourable person, and Israel the most honourable person, then in the world; yet thus does he speak of himself and them, as unworthy the divine cognizance and favour. David now looks very great, presiding in an august assembly, appointing his successor, and making a noble present to the honour of God; and yet he is little and low in his own eyes: Who am I, O Lord? for ( v. 15 ) we are strangers before thee, and sojourners, poor despicable creatures. Angels in heaven are at home there; saints on earth are but strangers here: Our days on the earth are as a shadow. David's days had as much of substance in them as most men's; for he was a great man, a good man, a useful man, and now an old man, one that lived long and lived to good purpose: and yet he puts himself not only into the number, but in the front, of those who must acknowledge that their days on the earth are as a shadow, which intimates that our life is a vain life, a dark life, a transient life, and a life that will have its periods either in perfect light or perfect darkness. The next words explain it: There is no abiding, Heb. no expectation. We cannot expect any great matters from it, nor can we expect any long continuance of it. This is mentioned here as that which forbids us to boast of the service we do to God. Alas! it is confined to a scantling of time, it is the service of a frail and short life, and therefore what can we pretend to merit by it? (2.) As to their offerings, Lord, says he, of thy own have we given thee ( v. 14 ), and again ( v. 16 ), It cometh of thy hand, and is all thy own. "We have it from thee as a free gift, and therefore are bound to use it for thee; and what we present to thee is but rent or interest from thy own." "In like manner" (says bishop Patrick) "we ought to acknowledge God in all spiritual things, referring every good thought, good purpose, good work, to his grace, from whom we receive it." Let him that glories therefore glory in the Lord.

4. He appeals to God concerning his own sincerity in what he did, v. 17 . It is a great satisfaction to a good man to think that God tries the heart and has pleasure in uprightness, that, whoever may misinterpret or contemn it, he is acquainted with and approves of the way of the righteous. It was David's comfort that God knew with what pleasure he both offered his own and saw the people's offering. He was neither proud of his own good work nor envious of the good works of others.

5. He prays to God both for the people and for Solomon, that both might hold on as they began. In this prayer he addresses God as the God of Abraham, Isaac, and Jacob, a God in covenant with them and with us for their sakes. Lord, give us grace to make good our part of the covenant, that we may not forfeit the benefit of it. Or thus: they were kept in their integrity by the grace of God establishing their way; let the same grace that was sufficient for them be so for us. (1.) For the people he prays ( v. 18 ) that what good God had put into their minds he would always keep there, that they might never be worse than they were now, might never lose the convictions they were now under, nor cool in their affections to the house of God, but always have the same thoughts of things as they now seemed to have. Great consequences depend upon what is innermost, and what uppermost, in the imagination of the thoughts of our heart, what we aim at and what we love to think of. If any good have got possession of our hearts, or the hearts of our friends, it is good by prayer to commit the custody of it to the grace of God: "Lord, keep it there, keep it for ever there. David has prepared materials for the temple; but, Lord, do thou prepare their hearts for such a privilege;" establish their hearts, so the margin. "Confirm their resolutions. They are in a good mind; keep them so when I am gone, them and theirs for ever." (2.) For Solomon he prays ( v. 19 ), Give him a perfect heart. He had charged him ( ch. xxviii. 9 ) to serve God with a perfect heart; now here he prays to God to give him such a heart. He does not pray, "Lord, make him a rich man, a great man, a learned man;" but, "Lord, make him an honest man;" for that is better than all. "Lord, give him a perfect heart, not only in general to keep thy commandments, but in particular to build the palace, that he may do that service with a single eye." Yet his building the house would not prove him to have a perfect heart unless he made conscience of keeping God's commandments. It is not helping to build churches that will save us if we live in disobedience to God's law.

10-19. Wherefore David blessed the Lord-- This beautiful thanksgiving prayer was the effusion overflowing with gratitude and delight at seeing the warm and widespread interest that was now taken in forwarding the favorite project of his life. Its piety is displayed in the fervor of devotional feeling--in the ascription of all worldly wealth and greatness to God as the giver, in tracing the general readiness in contributing to the influence of His grace, in praying for the continuance of this happy disposition among the people, and in solemnly and earnestly commending the young king and his kingdom to the care and blessing of God.

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. 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.

Ver. 13. They anointed with oil many that were sick, and healed them. Some are of opinion that this anointing was the same as that of which S. James speaks in his Epistle (Jam_5:14), that is to say, the Sacrament of Extreme Unction. So Bede, Theophylact, Lyra, and others, who think that the Sacrament of Extreme Unction was at this time instituted by Christ, and that the Apostles by His command conferred it upon the sick, although they had not as yet been ordained priests.

But the contrary seems more probable. 1. Because the priest alone is the minister of this sacrament; but the Apostles were not yet priests, for Christ created them priests afterwards.

2. Because the Apostles here anointed all sorts of sick persons, those not baptized, and those not about to die. But Extreme Unction is conferred only upon those who are baptized, and in danger of death.

3. All who were here anointed by the Apostles were healed. But this is not the case in Extreme Unction, which has primary reference to the health and strength of the soul.

4. Because the Council of Trent (Sess. 14) says that the Sacrament of Extreme Unction was hinted at in S. Mark, but was commanded and promulgated to the faithful by S. James, the Lord's brother. This anointing, therefore, was a type, and as it were a prelude, of the institution of the Sacrament of Extreme Unction, not the sacrament itself. This, then, was a miraculous anointing, or a gift of miracles, bestowed upon the Apostles for a time, that they might by its means confirm their preaching of Christ. It was not the sacrament itself. So S. Genoveva and many holy authorites were wont to heal the sick by means of oil blessed by them and sent to the sick. Victor of Antioch gives the reason why they used oil rather than wine,"oil, amongst other things, assuages the affliction of labours, cherishes light, and promotes gladness." Oil, therefore, which is used in the holy anointing, signifies the mercy of God, the healing of disease, and the enlightenment of the heart. In a similar way the baptism of John was not a sacrament, but a type and prelude of the Sacrament of Baptism.

----- 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.

It was usual for the Jews to prescribe oil as a proper thing to anoint the sick; but its virtue in the present instance, when used by the apostles, was not natural but supernatural, and was derived from him who sent them; because this unction always produced a certain and constant cure in those who were anointed. This miraculous gift of healing the sick with oil, which Christ conferred on his apostles, was a prelude or gradual preparation to the dignity to which he raised this unction, when he established it a perpetual rite in his holy Church. (Rutter) --- With oil, &c. This anointing the sick, was at least a figure of the sacrament, which Christ was pleased to institute for the spiritual relief of persons in danger of death: and which is fully expressed by St. James, in his Catholic Epistle. Chap vi. The Council of Trent says this sacrament was instituted in St. Mark, and published in the Epistle of St. James. (Council of Trent, session xiv. canon 1.) (Witham)

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.

Here is, I. The commission given to the twelve apostles, to preach and work miracles; it is the same which we had more largely, Matt. x . Mark doth not name them here, as Matthew doth, because he had named them before, when they were first called into fellowship with him, ch. iii. 16-19 . Hitherto they had been conversant with Christ, and had set at his feet, had heard his doctrine, and seen his miracles; and now he determines to make some use of them; they had received, that they might give, had learned, that they might teach; and therefore now he began to send them forth. They must not always be studying in the academy, to get knowledge, but they must preach in the country, to do good with the knowledge they have got. Though they were not as yet so well accomplished as they were to be, yet, according to their present ability and capacity, they must be set to work, and make further improvements afterward. Now observe here,

1. That Christ sent them forth by two and two; this Mark takes notice of. They went two and two to a place, that out of the mouth of two witnesses every word might be established; and that they might be company for one another when they were among strangers, and might strengthen the hands, and encourage the hearts, one of another; might help one another if any thing should be amiss, and keep one another in countenance. Every common soldier has his comrade; and it is an approved maxim, Two are better than one. Christ would thus teach his ministers to associate, and both lend and borrow help.

2. That he gave them power over unclean spirits. He commissioned them to attack the devil's kingdom, and empowered them, as a specimen of their breaking his interest in the souls of men by their doctrine, to cast him out of the bodies of those that were possessed. Dr. Lightfoot suggests, that they cured diseases, and cast out devils, by the Spirit, but preached that only which they had learned from the mouth of Christ.

3. That he commanded them not to take provisions along with them, neither victuals nor money, that they might appear, wherever they came, to be poor men, men not of this world, and therefore might with the better grace call people off from it to another world. When afterward he bid them take purse and scrip ( Luke xxii. 36 ), that did not intimate (as Dr. Lightfoot observes) that his care of them was abated from what it had been; but that they should meet with worse times and worse entertainment than they met with at their first mission. In Matthew and Luke they are forbidden to take staves with them, that is, fighting staves; but here in Mark they are bid to take nothing save a staff only, that is, a walking staff, such as pilgrims carried. They must not put on shoes, but sandals only, which were only the soles of shoes tied under their feet, or like pumps, or slippers; they must go in the readiest plainest dress they could, and must not so much as have two coats; for their stay abroad would be short, they must return before winter, and what they wanted, those they preached to would cheerfully accommodate them with.

4. He directed them, whatever city they came to, to make that house their head-quarters, which happened to be their first quarters ( v. 10 ); " There abide, till ye depart from that place. And since ye know ye come on an errand sufficient to make you welcome, have such charity for your friends that first invited you, as to believe they do not think you burthensome."

5. He pronounces a very heavy doom upon those that rejected the gospel they preached ( v. 11 ); " Whosoever shall not receive you, or will not so much as hear you, depart thence (if one will not, another will), and shake off the dust under your feet, for a testimony against them. Let them know that they have had a fair offer of life and happiness made them, witness that dust; but that, since they have refused it, they cannot expect ever to have another; let them take up with their own dust, for so shall their doom be." That dust, like the dust of Egypt ( Exod. ix. 9 ), shall turn into a plague to them; and their condemnation in the great day, will be more intolerable than that of Sodom: for the angels were sent to Sodom, and were abused there; yet that would not bring on so great a guilt and so great a ruin as the contempt and abuse of the apostles of Christ, who bring with them the offers of gospel grace.

II. The apostles' conduct in pursuance of their commission. Though they were conscious to themselves of great weakness, and expected no secular advantage by it, yet, in obedience to their Master's order, and in dependence upon his strength, they went out as Abraham, not knowing whither they went. Observe here,

1. The doctrine they preached; They preached that men should repent ( v. 12 ); that they should change their minds, and reform their lives, in consideration of the near approach of the kingdom of the Messiah. Note, The great design of the gospel preachers, and the great tendency of gospel preaching, should be, to bring people to repentance, to a new heart and a new way. They did not amuse people with curious speculations, but told them that they must repent of their sins, and turn to God.