Wednesday of the 1st week in Ordinary Time

Before. Chaldean, "in the days of Heli." The young Levite slept in an adjoining chamber, to wait on the high priest, not far from the sanctuary. --- Precious; that is, rare: (Challoner) as such things are generally more esteemed, (Haydock) which are granted to few. (Worthington) --- Some prophets had appeared under the former judges: but they were not so common as they were from the days of Samuel, till a little after the captivity. St. Peter ranks Samuel in the first place, Acts iii. 24. (Calmet) --- Vision. No prophet was publicly recognized, to whom the people might have recourse. (Menochius)

Out, towards morning, (Calmet; Exodus xxvii. 20.) when some of the lamps were to be extinguished. (Worthington) --- Samuel slept. Some would transpose these words to the end of the verse, as they think it improbable that Samuel should be in the place where the high priest himself could enter only once a year. (Vatable, &c.) --- But this change seems harsh and unnecessary, as Heli and Samuel might be in apartments contiguous to the holy place. (Sanctius; Menochius; Calmet) --- During the night none of the priests would be in the sanctuary, so that Heli might form a judgment that not of them had called Samuel. (Tirinus)

Him. He had not before an experimental knowledge of the manner in which God revealed his will to men. (Calmet)

Heareth; ready to comply with whatever may be required. (Haydock)

Times, (secundo:) a second time, or repeatedly, or mentioning the name twice, (Menochius) as God does sometimes in urgent cases, Genesis xxii. 11. (Haydock)

Ground, unfulfilled. This may be understood of the words of the Lord, (Calmet) which Samuel had announced. His other predictions were constantly verified, so that he was justly regarded as a true prophet. (Haydock)

Faithful. Hebrew Neeman, may be a title of dignity, or may signify that Samuel was confirmed and continued to be a prophet. (Calmet) --- According to, or by. God revealed his will to him by word, and not by visions. (Sanchez) --- Israel. The whole people suffered along with their leaders. (Haydock) --- They were concerned in the prediction which was denounced against the house of Heli. (Menochius) --- Septuagint, "and Samuel was entrusted to the prophet of the Lord, to all Israel, from the ends of the earth to the ends: And Heli was very old, and his sons going went forward, and their way was wicked before the Lord." Thus they usher in the following catastrophe. (Haydock)

1 And the child Samuel ministered unto the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision. 2 And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; 3 And ere the lamp of God went out in the temple of the Lord , where the ark of God was, and Samuel was laid down to sleep; 4 That the Lord called Samuel: and he answered, Here am I. 5 And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down. 6 And the Lord called yet again, Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou didst call me. And he answered, I called not, my son; lie down again. 7 Now Samuel did not yet know the Lord , neither was the word of the Lord yet revealed unto him. 8 And the Lord called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the Lord had called the child. 9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord ; for thy servant heareth. So Samuel went and lay down in his place. 10 And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth.

To make way for the account of God's revealing himself first to Samuel, we are here told, 1. How industrious Samuel was in serving God, according as his place and capacity were ( v. 1 ): The child Samuel, though but a child, ministered unto the Lord before Eli. It was an aggravation of the wickedness of Eli's sons that the child Samuel shamed them. They rebelled against the Lord, but Samuel ministered to him; they slighted their father's admonitions, but Samuel was observant of them; he ministered before Eli, under his eye and direction. It was the praise of Samuel that he was so far from being influenced by their bad example that he did not in the least fall off, but improved and went on. And it was a preparative for the honours God intended him; he that was thus faithful in a little was soon after entrusted with much more. Let those that are young be humble and diligent, which they will find the surest way to preferment. Those are fittest to rule who have learnt to obey. 2. How scarce a thing prophecy then was, which made the call of Samuel to be the greater surprise to himself and the greater favour to Israel: The word of the Lord was precious in those days. Now and then a man of God was employed as a messenger upon an extraordinary occasion (as ch. ii. 27 ), but there were no settled prophets, to whom the people might have recourse for counsel, nor from whom they might expect the discoveries of the divine will. And the rarity of prophecy made it the more precious in the account of all those that knew how to put a right value upon it. It was precious, for what there was (it seems) was private: There was no open vision, that is, there were none that were publicly known to have visions. Perhaps the impiety and impurity that prevailed in the tabernacle, and no doubt corrupted the whole nation, had provoked God, as a token of his displeasure, to withdraw the Spirit of prophecy, till the decree had gone forth for the raising up of a more faithful priest, and then, as an earnest of that, this faithful prophet was raised up.

The manner of God's revealing himself to Samuel is here related very particularly, for it was uncommon.

I. Eli had retired. Samuel had waited on him to his bed, and the rest that attended the service of the sanctuary had gone, we may suppose, to their several apartments ( v. 2 ): Eli had laid down in his place; he went to bed betimes, being unfit for business and soon weary of it, and perhaps loving his ease too well. Probably he kept his chamber much, which gave his sons the greater liberty. And he sought retirement the more because his eyes began to wax dim, an affliction which came justly upon him for winking at his sons' faults.

II. Samuel had laid down to sleep, in some closet near to Eli's room, as his page of the back-stairs, ready within call if the old man should want any thing in the night, perhaps to read to him if he could not sleep. He chose to take Samuel into this office rather than any of his own family, because of the towardly disposition he observed in him. When his own sons were a grief to him, his little servitor was his joy. Let those that are afflicted in their children thank God if they have any about them in whom they are comforted. Samuel had laid down ere the lamp of God went out, v. 3 . It should seem he lay somewhere so near the holy place that he went to bed by that light, before any of the lamps in the branches of the candlestick went out (for the main lamp never went out), which probably was towards midnight. Till that time Samuel had been employing himself in some good exercise or other, reading and prayer, or perhaps cleaning or making ready the holy place; and then went softly to his bed. Then we may expect God's gracious visits, when we are constant and diligent in our duty.

III. God called him by name, and he took it for Eli's call, and ran to him, v. 4, 5 . Samuel lay awake in his bed, his thoughts, no doubt, well employed (as David's Ps. lxiii. 6 ), when the Lord called to him, bishop Patrick thinks out of the most holy place, and so the Chaldee paraphrase reads it, A voice was heard out of the temple of the Lord; but Eli, though it is likely he lay nearer, heard it not; yet possibly it might come some other way. Hereupon we have an instance, 1. Of Samuel's industry, and readiness to wait on Eli; supposing it was he that called him, he hastened out of his warm bed and ran to him, to see if he wanted any thing, and perhaps fearing he was not well. "Here am I," said he—a good example to servants, to come when they are called; and to the younger, not only to submit to the elder, but to be careful and tender of them. 2. Of his infirmity, and unacquaintedness with the visions of the Almighty, that he took that to be only Eli's call which was really the call of God. Such mistakes as these we make oftener than we think of. God calls to us by his word, and we take it to be only the call of the minister, and answer it accordingly; he calls to us by his providences, and we look only at the instruments. His voice cries, and it is but here and there a man of wisdom that understands it to be his voice. Eli assured him he did not call him, yet did not chide him for disturbing him with being over-officious, did not call him a fool, and tell him he dreamed, but mildly bade him lie down again, he had nothing for him to do. If servants must be ready at their masters' call, masters also must be tender of their servants' comfort: that thy man-servant and thy maid-servant may rest as well as thou. So Samuel went and lay down. God calls many by the ministry of the word, and they say, as Samuel did, "Here am I;" but not looking at God, nor discerning his voice in the call, the impressions of it are soon lost; they lie down again, and their convictions come to nothing.

IV. The same call was repeated, and the same mistake made, a second and third time, v. 6-9 . 1. God continued to call the child yet again ( v. 6 ), and again the third time, v. 8 . Note, The call which divine grace designs to make effectual shall be repeated till it is so, that is, till we come at the call; for the purpose of God, according to which we are called, shall certainly stand. 2. Samuel was still ignorant that it was the Lord that called him ( v. 7 ): Samuel did not yet know the Lord. He knew the written word, and was acquainted with the mind of God in that, but he did not yet apprehend the way in which God reveals himself to his servants the prophets, especially by a still small voice; this was altogether new and strange to him. Perhaps he would have been sooner aware of a divine revelation had it come in a dream or a vision; but this was a way he had not only not known himself, but not heard of. Those that have the greatest knowledge of divine things must remember the time when they were as babes, unskilful in the word of righteousness. When I was a child I understood as a child. Yet let us not despise the day of small things. Thus did Samuel (so the margin reads it) before he knew the Lord, and before the word of the Lord was revealed unto him; thus he blundered one time after another, but afterwards he understood his duty better. The witness of the Spirit in the hearts of the faithful is often thus mistaken, by which means they lose the comfort of it; and the strivings of the Spirit with the consciences of sinners are likewise often mistaken, and so the benefit of their convictions is lost. God speaketh once, yea, twice, but man perceiveth it not, Job xxxiii. 14 . 3. Samuel went to Eli this second and third time, the voice perhaps resembling his, and the child being very near to him; and he tells Eli, with great assurance, " Thou didst call me ( v. 6-8 ), it could be no one else." Samuel's disposition to come when he was called, though but by Eli, proving him dutiful and active, qualified him for the favour now to be shown him; God chooses to employ such. But there was a special providence in it, that he should go thus often to Eli; for hereby, at length, Eli perceived that the Lord had called the child, v. 8 . And, (1.) This would be a mortification to him, and he would apprehend it to be a step towards his family's being degraded, that when God had something to say he should choose to say it to the child Samuel, his servant that waited on him, and not to him. And it would humble him the more when afterwards he found it was a message to himself, and yet sent to him by a child. He had reason to look upon this as a further token of God's displeasure. (2.) This would put him upon enquiring what it was that God said to Samuel, and would abundantly satisfy him of the truth and certainty of what should be delivered, and no room would be left for him to suggest that it was but a fancy of Samuel's; for before the message was delivered he himself perceived that God was about to speak to him, and yet must not know what it was till he had it from Samuel himself. Thus even the infirmities and mistakes of those whom God employs are overruled by infinite Wisdom, and made serviceable to his purposes.

19 And Samuel grew, and the Lord was with him, and did let none of his words fall to the ground. 20 And all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the Lord . 21 And the Lord appeared again in Shiloh: for the Lord revealed himself to Samuel in Shiloh by the word of the Lord .

Samuel being thus brought acquainted with the visions of God, we have here an account of the further honour done him as a prophet.

I. God did him honour. Having begun to favour him, he carried on and crowned his own work in him: Samuel grew, for the Lord was with him, v. 19 . All our increase in wisdom and grace is owing to the presence of God with us; this is all in all to our growth. God honoured Samuel, 1. By further manifestations of himself to him. Samuel had faithfully delivered the message he was entrusted with, and therefore God employed him again in his service: The Lord revealed himself again to Samuel in Shiloh, v. 21 . Note, God will graciously repeat his visits to those that receive them aright. 2. By fulfilling what he spoke by him: God did let none of his words fall to the ground, v. 19 . Whatever Samuel said, as a prophet, it proved true, and was accomplished in its season. Probably there were some remarkable instances of the truth of Samuel's predictions that happened soon after, which confirmed those that were afterwards to be fulfilled, and gave general satisfaction as to his mission. God will confirm the word of his servants, and perform the counsel of his messengers ( Isa. xliv. 26 ), and will do what he hath said.

II. Israel did him honour. They all knew and owned that Samuel was established to be a prophet, v. 20 . 1. He grew famous; all that came up to Shiloh to worship took notice of him, and admired him, and talked of him when they returned home. Early piety will be the greatest honour of young people, and bring them, as much as any thing, and as soon, into reputation. Those that honour God he will honour. 2. He grew useful and very serviceable to his generation. He that began betimes to be good soon came to do good. His established commission from God, and established reputation with the people, gave him a great opportunity of shining as a light in Israel. When old Eli was rejected, young Samuel was established; for God will never leave himself without a witness nor his church without a guide.

1Sa 3:1-10 . The Lord Appears to Samuel in a Vision.

1. the child Samuel ministered unto the Lord before Eli-- His ministry consisted, of course, of such duties in or about the sanctuary as were suited to his age, which is supposed now to have been about twelve years. Whether the office had been specially assigned him, or it arose from the interest inspired by the story of his birth, Eli kept him as his immediate attendant; and he resided not in the sanctuary, but in one of the tents or apartments around it, assigned for the accommodation of the priests and Levites, his being near to that of the high priest.

the word of the Lord was precious in those days-- It was very rarely known to the Israelites; and in point of fact only two prophets are mentioned as having appeared during the whole administration of the judges ( Jud 4:4 ; 6:8 ).

there was no open vision-- no publicly recognized prophet whom the people could consult, and from whom they might learn the will of God. There must have been certain indubitable evidences by which a communication from heaven could be distinguished. Eli knew them, for he may have received them, though not so frequently as is implied in the idea of an "open vision."

3. ere the lamp of God went out in the temple of the Lord-- The "temple" seems to have become the established designation of the tabernacle, and the time indicated was towards the morning twilight, as the lamps were extinguished at sunrise (see Le 6:12 , 13 ).

5-18. he ran unto Eli, and said, Here am I; for thou calledst me-- It is evident that his sleeping chamber was close to that of the aged high priest and that he was accustomed to be called during the night. The three successive calls addressed to the boy convinced Eli of the divine character of the speaker, and he therefore exhorted the child to give a reverential attention to the message. The burden of [the Lord's message] was an extraordinary premonition of the judgments that impended over Eli's house; and the aged priest, having drawn the painful secret from the child, exclaimed, "It is the Lord; let him do what seemeth him good." Such is the spirit of meek and unmurmuring submission in which we ought to receive the dispensations of God, however severe and afflictive. But, in order to form a right estimate of Eli's language and conduct on this occasion, we must consider the overwhelming accumulation of judgments denounced against his person, his sons, his descendants--his altar, and nation. With such a threatening prospect before him, his piety and meekness were wonderful. In his personal character he seems to have been a good man, but his sons' conduct was flagrantly bad; and though his misfortunes claim our sympathy, it is impossible to approve or defend the weak and unfaithful course which, in the retributive justice of God, brought these adversities upon him.

1. Of all those things which our Lord Jesus Christ has foretold, we know part to have been already accomplished, part we hope will be accomplished hereafter. All of them, however, will be fulfilled, because He is "the Truth" who speaks them, and requires of us to be as "faithful," as He Himself speaks them faithfully....

2. Let us say then what this Psalm says. "I waited patiently for the Lord"

(ver. 1). I waited patiently for the promise of no mere mortal who can both deceive and be himself deceived: I waited for the consolation of no mere mortal, who may be consumed by sorrow of his own, before he gives me comfort. Should a brother mortal attempt to comfort me, when he himself is in sorrow likewise? Let us mourn in company; let us weep together, let us "wait patiently" together, let us join our prayers together also. Whom did I wait for but for the Lord? The Lord, who though He puts off the fulfilment of His promises, yet never recalls them? He will make it good; assuredly He will make it good, because He has made many of His promises good already: and of God's truth we ought to have no fears, even if as yet He had made none of them good. Lo! let us henceforth think thus, "He has promised us everything; He has not as yet given us possession of anything; He is a sponsible Promiser; a faithful Paymaster: do you but show yourself a dutiful exactor of what is promised; and if you be "weak," if you be one of the little ones, claim the promise of His mercy. Do you not see tender lambs striking their dams' teats with their heads, in order that they may get their fill of milk?..."And He took heed unto me, and heard my cry." He took heed to it, and He heard it. See thou hast not waited in vain. His eyes are over thee. His ears turned towards thee. For, "the eyes of the Lord are upon the righteous, and His ears are open unto their cry." What then? Did He not see thee, when thou usedst to do evil and to blaspheme Him? What then becomes of what is said in that very Psalm, "The face of the Lord is upon them that do evil"? But for what end? "that He may cut off the remembrance of them from the earth." Therefore, even when thou wert wicked, He "took heed of thee;" but He "took no heed to thee." So then to him who "waited patiently for the Lord," it was not enough to say, "He took heed of me, He says, "He took heed to me;" that is, He took heed by comforting me, that He might do me good. What was it that He took heed to? "and He heard my cry."

3. And what hath He accomplished for thee? What hath He done for thee? "He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings"

(ver. 4). Behold the way by which thou wouldest fain have gone. Behold the "multitude that fill the Broad way." It is not without reason "that" road leads to the amphitheatre. It is not without reason it leads to Death. The "broad way" leads unto death, its breadth delights for time: its end is straitness to all eternity. Aye; but the multitudes murmur; the multitudes are rejoicing together; the multitudes are hastening along; the multitudes are flocking together! Do not thou imitate them; do not turn aside after them: they are "vanities, and lying madnesses." Let the Lord thy God be thy hope. Hope for nothing else from the Lord thy God; but let the Lord thy God Himself be thine hope. For many persons hope to obtain from God's hands riches, and many perishable and transitory honours; and, in short, anything else they hope to obtain at God's hands, except only God Himself. But do thou seek after thy God Himself: nay, indeed, despising all things else, make thy way unto Him! Forget other things, remember Him. Leave other things behind, and "press forward" unto Him. Surely it is He Himself, who set thee right, when turned away from the right path; who, now that thou art set in the right path, guides thee aright, who guides thee to thy destination. Let Him then be thy hope, who both guides thee, and guides thee to thy destination. Whither does worldly covetousness lead thee? And to what point does it conduct thee at the last? Thou didst at first desire a farm; then thou wouldest possess an estate; thou wouldest shut out thy neighbours; having shut them out, thou didst set thy heart on the possessions of other neighbours; and didst extend thy covetous desires till thou hadst reached the shore: arriving at the shore, thou covetest the islands: having made the earth thine own, thou wouldest haply seize upon heaven. Leave thou all thy loves. He who made heaven and earth is more beautiful than all.

8. "Blessed is the man that maketh the name of the Lord his hope, and who hath not regarded vanities and lying madnesses." For whence is it that "madness" is called "lying"? Insanity is a lying thing, even as it is sanity that sees the Truth. For what thou seest as good things, thou art deceived; thou art not in thy sound senses: a violent fever has driven thee to frenzy: that which thou art in love with is not a reality. Thou applaudest the charioteer; thou cheerest the charioteer; thou art madly in love with the charioteer. It is "vanity;" it is "a lying madness." "It is not'" (he cries). "Nothing can be better; nothing more delightful." What can I do for one in a state of high fever? Pray ye for such persons, if you have any feelings of compassion in you. For the physician himself also in a desperate case generally turns to those in the house, who stand around weeping; who are hanging on his lips to hear his opinion of the patient who is sick and in danger. The physician stands in a state of doubt: he sees not any good to promise; he fears to pronounce evil, lest he should excite alarm. He devises a thoroughly modest sentence: "The good God can do all things. Pray ye for him." Which then of these madmen shall I check? Which of them will listen to me? Which of them would not call us miserable? Because they suppose us to have lost great and various pleasures, of which they are madly fond, in that we are not as madly in love with them as they are: and they do not see that they are "lying" pleasures...."And hath not respected vanities, and lying madnesses." "Such a one has won," he cries; "he harnessed such and such a horse," he proclaims aloud. He would fain be a kind of diviner; he aspires to the honours of divination by abandoning the fountain of Divinity; and he frequently pronounces an opinion, and is frequently mistaken. Why is this? Even because they are "lying madnesses." But why is it that what they say sometimes comes true? That they may lead astray the foolish ones; that by loving the semblance of truth there, they may fall into the snare of falsehood: let them be left behind, let them be "given over," let them be "cut off." If they were members of us, they must be mortified. "Mortify," he says, "your members which are upon the earth." Let our God be our hope. He who made all things, is better than all! He who made what is beautiful, is more beautiful than all that is such. He who made whatever is mighty, is Himself mightier. He who made whatever is great, is Himself greater. He will be unto you everything that you love. Learn in the creature to love the Creator; and in the work Him who made it. Let not that which has been made by Him detain thine affections, so that thou shouldest lose Him by whom thou thyself wert made also. "Blessed," then, "is the man that maketh the Name of the Lord his trust, and hath not respected vanities and lying madnesses."...

9. We will give him other sights in exchange for such sights as these. And what sights shall we present to the Christian, whom we would fain divert from those sights? I thank the Lord our God; He in the following verse of the Psalm hath shown us what sights we ought to present and offer to spectators who would fain have sights to see? Let us now suppose him to be weaned from the circus, the theatre, the amphitheatre; let him be looking after, let him by all means be looking after, some sight to see; we do not leave him without a spectacle. What then shall we give in exchange for those? Hear what follows.

"Many, O Lord my God, are the wonderful works which Thou hast made"

(ver. 6), saith the Psalm to God. For the men of old time, when as yet the true Sacrifice, which is known to the faithful, was foreshown in figures, used to celebrate rites that were figures of the reality that was to be hereafter; many of them understanding their meaning; but more of them in ignorance of it. For the Prophets and the holy Patriarchs understood what they were celebrating; but the rest of the "stiff-necked people" were so carnal, that what was done by them was but to symbolize the things that were to come afterwards; and it came to pass, when that first sacrifice was abolished; when the burnt-offerings of "rams, of goats, and of calves," and of other victims, had been abolished, "God did not desire them." Why did God not desire them? And why did He at the first desire them? Because all those things were, as it were, the words of a person making a promise; and the expressions conveying a promise, when the thing that they promise is come, are no longer uttered....Those sacrifices then, as being but expressions of a promise, have been abrogated. What is that which has been given as its fulfilment? That "Body;" which ye know; which ye do not all of you know; which, of you who do know it, I pray God all may not know it unto condemnation. Observe the time when it was said; for the person is Christ our Lord, speaking at one time for His members, at another in His own person. "Sacrifice and offering," said He, "Thou didst not desire." What then? Are we left at this present time without a sacrifice? God forbid!

"But a Body hast Thou perfected for me." It was for this reason that Thou didst not desire the others; that Thou mightest "perfect" this; before Thou "perfectedst" this, Thou didst desire the others. The fulfilment of the promise has done away with the words that express the promise. For if they still hold out a promise, that which was promised is not yet fulfilled. This was promised by certain signs; the signs that convey the promise are done away; because the Substance that was promised is come. We are in this "Body." We are partakers of this "Body." We know that which we ourselves receive; and ye who know it not yet, will know it bye and bye; and when ye come to know it, I pray ye may not receive it unto condemnation. "For he that eateth and drinketh unworthily, eateth and drinketh damnation unto himself." "A Body" hath been "perfected" for us; let us be made perfect in the Body.

13. "Burnt-offerings also for sin hast Thou not required." "Then said I, Lo, I come!"

(ver. 7). It is time that what "was promised should come;" because the signs, by means of which they were promised, have been put away. And indeed, Brethren, observe these put away; those fulfilled. Let the Jewish nation at this time show me their priest, if they can! Where are their sacrifices? They are brought to an end; they are put away now. Should we at that time have rejected them? We do reject them now; because, if you chose to celebrate them now, it were unseasonable; unfitting at the time; incongruous. You are still making promises; I have already received! There has remained to them a certain thing for them to celebrate; that they might not remain altogether without a sign....In such a case then are they; like Cain with his mark. The sacrifices, however, which used to be performed there, have been put away; and that which remained unto them for a sign like that of Cain, hath by this time been fulfilled; and they know it not. They slay the Lamb; they eat the unleavened bread. "Christ has been sacrificed for us, as our Passover." Lo, in the sacrifice of Christ, I recognise the Lamb that was slain! What of the unleavened bread? "Therefore," says he, "let us keep the feast; not with old leaven, neither with the leaven of wickedness" (he shows what is meant by "old;" it is "stale" flour; it is sour), "but in the unleavened bread of sincerity and truth." They have continued in the shade; they cannot abide the Sun of Glory. We are already in the light of day. We have "the Body" of Christ, we have the Blood of Christ. If we have a new life, let us "sing a new song, even a hymn unto our God." "Burnt offerings for sin Thou didst not desire. Then said I, Lo, I come!"

14. "In the head of the Book it is written of me, that I should fulfil Thy will: O my God, I am willing, and Thy Law is within my heart"

(ver. 8). Behold! He turns His regards to His members. Behold! He hath Himself "fulfilled the will" of the Father. But in what "beginning of a Book" is it written of Him? Perhaps in the beginning of this Book of Psalms. For why should we seek far for it, or examine into other books for it? Behold! It is written in the beginning of this Book of Psalms! "His will is in the Law of the Lord;" that is, "O my God, I am willing,' and Thy Law is within my heart;'" that is the same as, "And in His Law doth he meditate day and night."

15. "I have well declared Thy righteousness in the great congregation"

(ver. 9). He now addresses His members. He is exhorting them to do what He has already done. He has "declared;" let us declare also. He has suffered; let us "suffer with Him." He has been glorified; we shall be "glorified with Him." "I have declared Thy righteousness in the great congregation." How great an one is that? In all the world. How great is it? Even among all nations. Why among all nations? Because He is "the Seed of Abraham, in whom all nations shall be blessed." Why among all nations? "Because their sound hath gone forth into all lands." "Lo! I will not refrain my lips, O Lord, and that Thou knowest." My lips speak; I will not "refrain" them from speaking. My lips indeed sound audibly in the ears of men; but "Thou knowest" mine heart. "I will not refrain my lips, O Lord; that Thou knowest." It is one thing that man heareth; another that God "knoweth." That the "declaring" of it should not be confined to the lips alone, and that it might not be said of us, "Whatsoever things they say unto you, do; but do not after their works;" or lest it should be said to the people, "praising God with their lips, but not with their heart," "This people honoureth Me with their lips, but their heart is far from Me;" do thou make audible confession with thy lips; draw nigh with thine heart also. "For with the heart man believeth unto righteousness; but with the mouth confession is made unto salvation." In case like unto which that thief was found, who, hanging on the Cross with the Lord, did on the Cross acknowledge the Lord. Others had refused to acknowledge Him while working miracles; this man acknowledged Him when hanging on the Cross. That thief had every other member pierced through; his hands were fastened by the nails; his feet were pierced also; his whole body was fastened to the tree; the body was not disengaged in its other members; the heart and the tongue were disengaged; "with the heart" he "believed; with the tongue" he made "confession." "Remember me, O Lord," he said, "when Thou comest into Thy kingdom." He hoped for the coming of his salvation at a time far remote; he was content to receive it after a long delay; his hope rested on an object far remote. The day, however, was not postponed! The answer was, "This day shalt thou be with Me in Paradise." Paradise hath happy trees! This day hast thou been with Me on "the Tree" of the Cross. This day shalt thou be with Me on "the Tree" of Salvation....

16. "I have not hid my righteousness within my heart"

Expectation, or patience. (Haydock) --- God has, at last, granted my request.

Vanities. Hebrew, "the proud, nor such as turn aside to lies." (Protestants) (Haydock) --- All the world is vanity, (Psalm xxxviii. 6., &c.; Calmet) though idolatry may be here meant. (St. Cyril)

Sacrifice and oblation. Neither bloody nor unbloody sacrifices of the law will do. (Menochius) --- Pierced ears. Septuagint and St. Paul read, a body thou hast fitted to me, Hebrews x. 5. (Haydock) --- Nobilius mentions, that he found the reading of the Vulgate in one Greek manuscript in Eusebius, &c. --- The Arabic has both. "Thou hast prepared a body for me, and opened my ears." (Calmet) --- Both are, in effect, of divine authority. The version adopted by St. Paul, cannot be rejected, no more than the Hebrew confirmed by the Vulgate. James Pierce asserts, that the Hebrew is incorrect, oznaim being put for az zip, "then a body," as the letters are not unlike. The dissertation is ingenious: the author is, however, suspected of Socinianism. We know not the reason why the Vulgate here abandons the Septuagint. The sense is much the same; the prophet noticing the entire obedience of the Messias, (Berthier) and the apostle comprising his whole person. (Menochius) --- His body was miraculous, (Haydock) and the incarnation the work of God. (Calmet) --- Nothing could come up to his submission. "Thou has dug ears for me," (St. Jerome; Haydock) alluding to the custom of making slaves for ever, (Exodus xxi. 5.) or "thou hast fitted, (Calmet) opened, (Protestants) my ears," enabling me to hear, and to obey. (Haydock) --- The sacrifice of Christ was never interrupted, from the first moment of his incarnation. (Calmet) --- He was always doing the will of his Father. (Haydock) --- This sacrifice is the most essential. God rejected all such as were destitute of this condition, or were not offered by people determined to observe the whole law, 1 Kings xv. 22., Isaias i. 11., and Jeremias vii. 22. (Porphyrius, Abs. ii.) (Calmet) --- No sacrifice of the Old Testament was sufficient to satisfy God's justice for sin. Christ, by the ear of obedience, performed the redemption of man by his death, as was determined from eternity. See Hebrews x. (Worthington) --- And is omitted in the Latin version of St. Paul, holocautomata pro peccato, inadvertently, or rather to intimate, that he was speaking of the holocaust of expiation, Hebrews x. 6, 8., and xiii. 11., and Leviticus xvi. 27. (Berthier) --- St. Augustine also admits only one species of sacrifice, "holocausts likewise for sin." But others distinguish them from the victims designed to expiate the sins of individuals, (Leviticus v., &c.) of which the prophet also speaks. (Calmet)

Head, or beginning, (Genesis i., John i., and viii. 25.; St. Jerome, &c.) or at the commencement of this book of Psalms, (St. Augustine) or rather in the whole Bible. (Calmet) --- Kephalis denotes a volume, (Suidas) or stick, on which books were formerly rolled, being written on parchment. The Jews still observe the same custom in their synagogues. (Calmet) (Luke iv. 17, 20.) --- Hebrew, "In the volume of the book," means, in the book, (Amama) or the Bible, which is the book by excellence, where the incarnation and death of Christ, for man's redemption, are clearly specified. (Haydock) --- This is the sum of the Scriptures. (Worthington) --- They bear witness to Christ, John v. 39., and Luke xxiv. 27. (Haydock) --- The apostle uses the word capitulum, for the sum, Hebrews viii. Whatever sense be chosen, we should meditate on this head, or volume. But Christ signed, as it were, this solemn engagement, from all eternity. If we adopt the passage to David, we may translate, "I come, having on me the volume of thy Scriptures." See 4 Kings xi. 12. (Calmet)

Heart. So the Vatican Septuagint reads; while other editions have Greek: koilias, "belly." (St. Jerome, ad Sum.) --- Hebrew, "bowels." (Haydock) --- The sense is the same. (Berthier) --- I love the law so much, that I would hide it in my bowels, (Calmet) or in the most secret place. (Theodoret)

Thy, is not expressed in Hebrew or Greek, but understood. (Berthier) --- Church, in the tabernacle, (Theodoret) or rather in the Catholic Church; the propagation of which, (Haydock) and the preaching of the gospel throughout the world are foretold. (Worthington) --- The justice, or mercies of our Saviour, are every where proclaimed. (St. Jerome) (Calmet)

1 I waited patiently for the Lord ; and he inclined unto me, and heard my cry. 2 He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. 3 And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the Lord . 4 Blessed is that man that maketh the Lord his trust, and respecteth not the proud, nor such as turn aside to lies. 5 Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered.

In these verses we have,

I. The great distress and trouble that the psalmist had been in. He had been plunged into a horrible pit and into miry clay ( v. 2 ), out of which he could not work himself, and in which he found himself sinking yet further. He says nothing here either of the sickness of his body or the insults of his enemies, and therefore we have reason to think it was some inward disquiet and perplexity of spirit that was now his greatest grievance. Despondency of spirit under the sense of Gods withdrawings, and prevailing doubts and fears about the eternal state, are indeed a horrible pit and miry clay, and have been so to many a dear child of God.

II. His humble attendance upon God and his believing expectations from him in those depths: I waited patiently for the Lord, v. 1 . Waiting, I waited. He expected relief from no other than from God; the same hand that tears must heal, that smites must bind up ( Hos. vi. 1 ), or it will never be done. From God he expected relief, and he was big with expectation, not doubting but it would come in due time. There is power enough in God to help the weakest, and grace enough in God to help the unworthiest, of all his people that trust in him. But he waited patiently, which intimates that the relief did not come quickly; yet he doubted not but it would come, and resolved to continue believing, and hoping, and praying, till it did come. Those whose expectation is from God may wait with assurance, but must wait with patience. Now this is very applicable to Christ. His agony, both in the garden and on the cross, was the same continued, and it was a horrible pit and miry clay. Then was his soul troubled and exceedingly sorrowful; but then he prayed, Father, glorify thy name; Father, save me; then he kept hold of his relation to his Father, "My God, my God," and thus waited patiently for him.

III. His comfortable experience of God's goodness to him in his distress, which he records for the honour of God and his own and others' encouragement.

1. God answered his prayers: He inclined unto me and heard my cry. Those that wait patiently for God, though they may wait long, do not wait in vain. Our Lord Jesus was heard in that he feared, Heb. v. 7 . Nay, he was sure that the Father heard him always.

2. He silenced his fears, and stilled the tumult of his spirits, and gave him a settled peace of conscience ( v. 2 ): "He brought me up out of that horrible pit of despondency and despair, scattered the clouds, and shone brightly upon my soul, with the assurances of his favour; and not only so, but set my feet upon a rock and established my goings. " Those that have been under the prevalency of a religious melancholy, and by the grace of God have been relieved, may apply this very feelingly to themselves; they are brought up out of a horrible pit. (1.) The mercy is completed by the setting of their feet upon a rock, where they find firm footing, are as much elevated with the hopes of heaven as they were before cast down with the fears of hell. Christ is the rock on which a poor soul may stand fast, and on whose meditation alone between us and God we can build any solid hopes or satisfaction. (2.) It is continued in the establishment of their goings. Where God has given a stedfast hope he expects there should be a steady regular conversation; and, if that be the blessed fruit of it, we have reason to acknowledge, with abundance of thankfulness, the riches and power of his grace.

3. He filled him with joy, as well as peace, in believing: " He has put a new song in my mouth; he has given me cause to rejoice and a heart to rejoice." He was brought, as it were, into a new world, and that filled his mouth with a new song, even praise to our God; for to his praise and glory must all our songs be sung. Fresh mercies, especially such as we never before received, call for new songs. This is applicable to our Lord Jesus in his reception to paradise, his resurrection from the grave, and his exaltation to the joy and glory set before him; he was brought out of the horrible pit, set upon a rock, and had a new song put into his mouth.

IV. The good improvement that should be made of this instance of God's goodness to David.

1. David's experience would be an encouragement to many to hope in God, and, for that end, he leaves it here upon record: Many shall see, and fear, and trust in the Lord. They shall fear the Lord and his justice, which brought David, and the Son of David, into that horrible pit, and shall say, If this be done to the green tree, what shall be done to the dry? They shall fear the Lord and his goodness, in filling the mouth of David, and the Son of David, with new songs of joy and praise. There is a holy reverent fear of God, which is not only consistent with, but the foundation of, our hope in him. They shall not fear him and shun him, but fear him and trust in him in their greatest straits, not doubting but to find him as able and ready to help as David did in his distress. God's dealings with our Lord Jesus are our great encouragement to trust in God; when it pleased the Lord to bruise him, and put him to grief for our sins, he demanded our debt from him; and when he raised him from the dead, and set him at his own right hand, he made it to appear that he had accepted the payment he made and was satisfied with it; and what greater encouragement can we have to fear and worship God and to trust in him?. See Rom. iv. 25 ; v. 1, 2 . The psalmist invites others to make God their hope, as he did, by pronouncing those happy that do so ( v. 4 ): " Blessed is the man that makes the Lord his trust, and him only (that has great and good thoughts of him, and is entirely devoted to him), and respects not the proud, does not do as those do that trust in themselves, nor depends upon those who proudly encourage others to trust in them; for both the one and the other turn aside to lies, as indeed all those do that turn aside from God." This is applicable, particularly, to our faith in Christ. Blessed are those that trust in him, and in his righteousness alone, and respect not the proud Pharisees, that set up their own righteousness in competition with that, that will not be governed by their dictates, nor turn aside to lies, with the unbelieving Jews, who submit not to the righteousness of God, Rom. x. 3 . Blessed are those that escape this temptation.

6 Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. 7 Then said I, Lo, I come: in the volume of the book it is written of me, 8 I delight to do thy will, O my God: yea, thy law is within my heart. 9 I have preached righteousness in the great congregation: lo, I have not refrained my lips, O Lord , thou knowest. 10 I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation.

The psalmist, being struck with amazement at the wonderful works that God had done for his people, is strangely carried out here to foretel that work of wonder which excels all the rest and is the foundation and fountain of all, that of our redemption by our Lord Jesus Christ. God's thoughts, which were to us-ward concerning that work, were the most curious, the most copious, the most gracious, and therefore to be most admired. This paragraph is quoted by the apostle ( Heb. x. 5 , &c.) and applied to Christ and his undertaking for us. As in the institutions, so in the devotions, of the Old Testament saints were aware of; and, when the apostle would show us the Redeemer's voluntary undertaking of his work, he does not fetch his account out of the book of God's secret counsels, which belong not to us, but from the things revealed. Observe,

I. The utter insufficiency of the legal sacrifices to atone for sin in order to our peace with God and our happiness in him: Sacrifice and offering thou didst not desire; thou wouldst not have the Redeemer to offer them. Something he must have to offer, but not these ( Heb. viii. 3 ); therefore he must not be of the house of Aaron, Heb. vii. 14 . Or, In the days of the Messiah burnt-offering and sin-offering will be no longer required, but all those ceremonial institutions will be abolished. But that is not all: even while the law concerning them was in full force it might be said, God did not desire them, nor accept them, for their own sake. They could not take away the guilt of sin by satisfying God's justice. The life of a sheep, which is so much inferior in value to that of a man ( Matt. xii. 12 ), could not pretend to be an equivalent, much less an expedient to preserve the honour of God's government and laws and repair the injury done to that honour by the sin of man. They could not take away the terror of sin by pacifying the conscience, nor the power of sin by sanctifying the nature; it was impossible, Heb. ix. 9 ; x. 1-4 . What there was in them that was valuable resulted from their reference to Jesus Christ, of whom they were types—shadows indeed, but shadows of good things to come, and trials of the faith and obedience of God's people, of their obedience to the law, and their faith in the gospel. But the Substance must come, which is Christ, who must bring that glory to God, and that grace to man which it was impossible those sacrifices should ever do.

II. The designation of our Lord Jesus to the work and office of Mediator: My ears hast thou opened. God the Father disposed him to the undertaking ( Isa. l. 5, 6 ) and then obliged him to go through with it. My ear hast thou digged. It is supposed to allude to the law and custom of binding servants to serve for ever by boring their ear to the doorpost; see Exod. xxi. 6 . Our Lord Jesus was so in love with his undertaking that he would not go out free from it, and therefore engaged to persevere for ever in it; and for this reason he is able to save us to the uttermost, because he has engaged to serve his Father to the uttermost, who upholds him in it, Isa. xlii. 1 .

III. His own voluntary consent to this undertaking: " Then said I, Lo, I come; then, when sacrifice and offering would not do, rather than the work should be undone; I said, Lo, I come, to enter the lists with the powers of darkness, and to advance the interests of God's glory and kingdom." This intimates three things:—1. That he freely offered himself to this service, to which he was under no obligation at all prior to his own voluntary engagement. It was no sooner proposed to him than, with the greatest cheerfulness, he consented to it, and was wonderfully well pleased with the undertaking. Had he not been perfectly voluntary in it, he could not have been a surety, he could not have been a sacrifice; for it is by this will (this animus offerentis—mind of the offerer ) that we are sanctified, Heb. x. 10 . 2. That he firmly obliged himself to it: "I come; I promise to come in the fulness of time." And therefore the apostle says, "It was when he came into the world that he had an actual regard to this promise, by which he had engaged his heart to approach unto God. " He thus entered into bonds, not only to show the greatness of his love, but because he was to have the honour of his undertaking before he had fully performed it. Though the price was not paid, it was secured to be paid, so that he was the Lamb slain from the foundation of the world. 3. That he frankly owned himself engaged: He said, Lo, I come, said it all along to the Old Testament saints, who therefore knew him by the title of ho erchomenos — He that should come. This word was the foundation on which they built their faith and hope, and which they looked and longed for the accomplishment of.

IV. The reason why he came, in pursuance of his undertaking—because in the volume of the book it was written of him, 1. In the close rolls of the divine decree and counsel; there it was written that his ear was opened, and he said, Lo, I come; there the covenant of redemption was recorded, the counsel of redemption was recorded, the counsel of peace between the Father and the Son; and to that he had an eye in all he did, the commandment he received of his Father. 2. In the letters patent of the Old Testament. Moses and all the prophets testified of him; in all the volumes of that book something or other was written of him, which he had an eye to, that all might be accomplished, John xix. 28 .

V. The pleasure he took in his undertaking. Having freely offered himself to it, he did not fail, nor was discouraged, but proceeded with all possible satisfaction to himself ( v. 8, 9 ): I delight to do thy will, O my God! It was to Christ his meat and drink to go on with the work appointed to him ( John iv. 34 ); and the reason here given is, Thy law is within my heart; it is written there, it rules there. It is meant of the law concerning the work and office of the Mediator, what he was to do and suffer; this law was dear to him and had an influence upon him in his whole undertaking. Note, When the law of God is written in our hearts our duty will be our delight.

1-3. The figures for deep distress are illustrated in Jeremiah's history ( Jr 38:6-12 ). Patience and trust manifested in distress, deliverance in answer to prayer, and the blessed effect of it in eliciting praise from God's true worshippers, teach us that Christ's suffering is our example, and His deliverance our encouragement ( He 5:7 , 8 ; 12:3 ; 1Pe 4:12-16 ).

inclined-- (the ear, Psa 17:6 ), as if to catch the faintest sigh.

5. be reckoned up in order-- (compare Psa 5:3 ; 33:14 ; Is 44:7 ), too many to be set forth regularly. This is but one instance of many. The use of the plural accords with the union of Christ and His people. In suffering and triumph, they are one with Him.

6-8. In Paul's view this passage has more meaning than the mere expression of grateful devotion to God's service. He represents Christ as declaring that the sacrifices, whether vegetable or animal, general or special expiatory offerings, would not avail to meet the demands of God's law, and that He had come to render the required satisfaction, which he states was effected by "the offering of the body of Christ" [He 10:10], for that is the "will of God" which Christ came to fulfil or do, in order to effect man's redemption. We thus see that the contrast to the unsatisfactory character assigned the Old Testament offerings in Psa 40:6 is found in the compliance with God's law (compare Psa 40:7 , 8 ). Of course, as Paul and other New Testament writers explain Christ's work, it consisted in more than being made under the law or obeying its precepts. It required an "obedience unto death" [Php 2:8], and that is the compliance here chiefly intended, and which makes the contrast with Psa 40:6 clear.

mine ears hast thou opened-- Whether allusion is made to the custom of boring a servant's ear, in token of voluntary and perpetual enslavement ( Ex 21:6 ), or that the opening of the ear, as in Is 48:8 ; 50:5 (though by a different word in Hebrew) denotes obedience by the common figure of hearing for obeying, it is evident that the clause is designed to express a devotion to God's will as avowed more fully in Psa 40:8 , and already explained. Paul, however, uses the words, "a body hast thou prepared me" [He 10:5], which are found in the Septuagint in the place of the words, "mine ears hast thou opened." He does not lay any stress on this clause, and his argument is complete without it. It is, perhaps, to be regarded rather as an interpretation or free translation by the Septuagint, than either an addition or attempt at verbal translation. The Septuagint translators may have had reference to Christ's vicarious sufferings as taught in other Scriptures, as in Is 53:4-11 ; at all events, the sense is substantially the same, as a body was essential to the required obedience (compare Ro 7:4 ; 1Pe 2:24 ).

9-10. I have preached-- literally, "announced good tidings." Christ's prophetical office is taught. He "preached" the great truths of God's government of sinners.

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

Ver. 32. When the sun had set: Gr. ότε έδυ ό ήλιος, i.e., when the sun was swallowed up and sunk in the sea. For δυόμαι means to be sunk, submerged, and is spoken of islands which are submerged and drowned by the sea. This is a form of speech adopted from the common people, who think that when the sun sets it is subrnerged in the ocean.

Ver. 33. And all the city (Capernaum, as appears from

ver. 29.

Ver. 34. And He healed many, i.e., all who presented themselves, for they were many.

Suffered not the devils to speak, because they knew Him. Arab., because they knew that He Himself was He.

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.

And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John.30. But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her.31. And He came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them.

First, it was right that the serpent’s tongue should be shut up, that it might not spread any more venom; then that the woman, who was first seduced, should be healed from the fever of carnal concupiscence. Wherefore it is said, "And forthwith, when they were come out of the synagogue, etc."

He retired then as the custom was on the sabbath-day about evening to eat in His disciples’ house. But she who ought to have ministered was prevented by a fever. Wherefore it goes on, "But Simon’s wife’s mother was lying sick of a fever."

, Vict. Ant. e Cat. in Marc., 1, 32: But the disciples, knowing that they were to receive a benefit by that means, without waiting for the evening prayed that Peter’s mother should be healed. Wherefore there follows, "who immediately tell Him of her."

But in the Gospel of Luke it is written that "they besought Him for her." [ Luk 4:38 ] For the Saviour sometimes after being asked, sometimes of His own accord, heals the sick, shewing that He always assents to the prayers of the faithful, when they pray also against bad passions, and sometimes gives them to understand things which they do not understand at all, or else, when they pray unto Him dutifully, forgives their want of understanding; as the Psalmist begs of God, "Cleanse me, O Lord, from my secret faults." [ Psa 19:12 ] Wherefore He heals her at their request; for there follows, "And He came and took her by the hand, and lifted her up."

By this it is signified, that God will heal a sick man, if he ministers to the Saints, through love to Christ.

But in that He gives most profusely His gifts of healing and doctrine on the sabbath day, He teaches, that He is not under the Law, but above the Law, and does not choose the Jewish sabbath, but the true sabbath, and our rest is pleasing to the Lord, if, in order to attend to the health of our souls, we abstain from slavish work, that is, from all unlawful things. It goes on, "And immediately the fever left her, etc."

The health which is conferred at the command of the Lord, returns at once entire, accompanied with such strength that she is able to minister to those of whose help she had before stood in need.

For the fever means intemperance, from which, we the sons of the synagogue (ed. note: See St. Augustine on Ps 72, no. 4, 5, "Ecclesia Socrus Synagogue." The Church is called the daughter of the Synagogue in the spurious ’Altercatio Eccles. et Synagog.’ (Aug. Opp t. viii, p. 19.) They word ’synagogue’ is applied to the Church by Justin M. Dial, see Tryph, p. 160 (Ben.) Clem. Alex. Str. vi, 633.), by the hand of discipline, and by the lifting up of our desires, are healed, and minister to the will of Him who heals us.

But he has a fever who is angry, and in the unruliness of his anger stretches forth his hands to do hurt; but if reason restrains his hands, he will arise, and so serve reason.

And at even, when the sun did set, they brought unto Him all that were diseased, and them that were possessed with devils.33. And all the city was gathered together at the door.34. And He healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew Him.

Because the multitude thought that it was not lawful to heal on the sabbath day, they waited for the evening, to bring those who were to be healed to Jesus. Wherefore it is said, "And at even, when the sun had set." There follows, "and He healed many that were vexed with divers diseases."

, Vict. Ant. e Cat. in Marc.: Now in that he says "many", all are to be understood according to the Scripture mode of expression.

Or he says, "many", because there were some faithless persons, who could not at all be cured on account of their unfaithfulness. Therefore He healed many of those who were brought, that is, all who had faith. It goes on, "and cast out many devils."

For the devils knew that He was the Christ, who had been promised by the Law: for they saw in Him all the signs which had been foretold by the Prophets; but they were ignorant of His divinity, as also were "their princes, for if they had known it, they would not have crucified the Lord of glory." [ 1Co 2:2 ]

For, Him whom the devil had known as a man, wearied by His forty days’ fast, without being able by tempting Him to prove whether He was the Son of God, he now by the power of His miracles understood or rather suspected to be the Son of God. The reason therefore why he persuaded the Jews to crucify Him, was not because he did not think that He was the Son of God, but because he did not foresee that he himself was to be condemned by Christ’s death.

Furthermore, the reason that He forbade the devils to speak, was to teach us not to believe them, even if they say true. For if once they find persons to believe them, they mingle truth with falsehood.

, Vict. Ant. e Cat. in Marc.: And Luke does not contradict this, when he says, that "devils came out of many, crying out and saying, Thou art Christ the Son of God:" [ Luk 4:41 ] for he subjoins, "And He rebuking them, suffered them not to speak;" for Mark, who passes over many things for the sake of brevity, speaks about what happened subsequently to the abovementioned words.

Again, in a mystical sense, the setting of the sun signifies the passion of Him, who said, "As long as I am in the world, I am the light of the world." [ Joh 9:5 ] And when the sun was going down, more demoniacs and sick persons were healed than before: because He who living in the flesh for a time taught a few Jews, has transmitted the gifts of faith and health to all the Gentiles throughout the world.

But the door of the kingdom, morally, is repentance and faith, which works health for various diseases; for divers are the vices with which the city of this world is sick.

And in the morning, rising up a great while before day, He went out, and departed into a solitary place, and there prayed.36. And Simon and they that were with Him followed after Him.37. And when they had found Him, they said unto Him, "All men seek for Thee."38. And He said unto them, "Let us go into the next towns, that I may preach there also: for therefore came I forth."39. And He preached in their synagogues throughout all Galilee, and cast out devils.

After that the Lord had cured the sick, He retired apart. Wherefore it is said, "And rising very early in the morning, He went out and departed into a desert place." By which He taught us not to do any thing for the sake of appearance, but if we do any good, not to publish it openly. It goes on, "and there prayed."

, Vict. Ant. e Cat. in Marc.: Not that He required prayer; for it was He who Himself received the prayers of men; but He did this by way of an economy, and became to us the model of good work.

For He shews to us that we ought to attribute to God whatever we do well, and to say to Him, "Every good gift cometh down from above," [ Jam 1:17 ] from Thee. It continues: "And Simon followed Him, and they that were with Him."

, Vict. Ant. e Cat. in Marc.: Luke however says that crowds came to Christ, and spoke what Mark here relates that the Apostles said, adding, "And when they came to Him, they said to Him, All seek thee." [ Luk 4:42 ] But they do not contradict each other; for Christ received after the Apostles the multitude, breathlessly anxious to embrace His feet. He received them willingly, but chose to dismiss them, that the rest also might be partakers of His doctrine, as He was not to remain long in the world.

"And He said, Let us go into the neighbouring villages and towns, that there also I may preach."

For He passes on to them as being more in need, since it was not right to shut up doctrine in one place, but to throw out his rays every where. It goes on: "For therefore am I come."

, Vict. Ant. e Cat. in Marc.: In which word, He manifests the mystery of His "emptying himself," [see Phi 2:7-8 ] that is, of His incarnation, and the sovereignty of His divine nature, in that He here asserts, that He came willingly into the world.

Luke however says, "To this end was I sent," proclaiming the Dispensation, and the good pleasure of God the Father concerning the incarnation of the Son. There follows: "And He continued preaching in their synagogues, in all Galilee."

But by this preaching, which, he says, "He continued in all Galilee," is also meant the sermon of the Lord delivered on the mount, which Matthew mentions, and Mark has entirely passed over, without giving any thing like it, save that he has repeated some sentences not in continuous order, but in scattered places, spoken by the Lord at other times.

He also mingled action with teaching, for whilst employed in preaching, He afterwards put to flight devils.

"And casting out devils." For unless Christ shewed forth miracles, He teaching would not be believed; so do thou also, after teaching, work, that thy word be not fruitless in thyself.

Again, mystically if by the setting of the sun, the death of the Saviour is intended, why should not His resurrection be intended by the returning dawn? For by its clear light, He went far into the wilderness of the Gentiles, and there continued praying in the person of His faithful disciples, for He aroused their hearts by the grace of the Holy Spirit to the virtue of prayer.

It appears from St. Mark and St. Luke, that the cure of Peter's mother-in-law and the other sick, here mentioned, happened after the preceding narrative, and probably on the same day. But St. Matthew does not observe this order; for having related that Jesus, after the sermon on the mount, entered Capharnaum, and healed the centurion's servant, he hence takes occasion to mention this and the other miracles, which he had omitted, and which Jesus had wrought at his first coming to Capharnaum. (Rutter)

The devils knew that it was Christ, who had been promised for so many ages before; for they saw him perform the wonders which the prophets had foretold of him; yet they were not perfectly acquainted with his divine nature, or otherwise they never would have persecuted to death and crucified the Lord of glory. (St. Augustine) --- But Christ would not permit them to declare that they knew him. (Bible de Vence) --- See Luke iv. 41.

29 And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. 30 But Simon's wife's mother lay sick of a fever, and anon they tell him of her. 31 And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them. 32 And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. 33 And all the city was gathered together at the door. 34 And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him. 35 And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. 36 And Simon and they that were with him followed after him. 37 And when they had found him, they said unto him, All men seek for thee. 38 And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. 39 And he preached in their synagogues throughout all Galilee, and cast out devils.

In these verses, we have,

I. A particular account of one miracle that Christ wrought, in the cure of Peter's wife's mother, who was ill of a fever. This passage we had before, in Matthew. Observe,

1. When Christ had done that which spread his fame throughout all parts, he did not then sit still, as some think that they may lie in bed when their name is up. No, he continued to do good, for that was it he aimed at, and not his own honour. Nay, those who are in reputation, had need be busy and careful to keep it up.

2. When he came out of the synagogue, where he had taught and healed with a divine authority, yet he conversed familiarly with the poor fishermen that attended him, and did not think it below him. Let the same mind, the same lowly mind, be in us, that was in him.

3. He went into Peter's house, probably invited thither to such entertainment as a poor fisherman could give him, and he accepted of it. The apostles left all for Christ; so far as that what they had should not hinder them from him, yet not so, but that they might use it for him.

4. He cured his mother-in-law, who was sick. Wherever Christ comes, he comes to do good, and will be sure to pay richly for his entertainment. Observe, How complete the cure was; when the fever left her, it did not, as usual, leave her weak, but the same hand that healed her, strengthened her, so that she was able to minister to them; the cure is in order to that, to fit for action, that we may minister to Christ, and to those that are his for his sake.

II. A general account of many cures he wrought—diseases healed, devils expelled. It was on the evening of the sabbath, when the sun did set, or was set; perhaps many scrupled bringing their sick to him, till the sabbath was over, but their weakness therein was no prejudice to them in applying to Christ. Though he proved it lawful to heal on the sabbath days, yet, if any stumbled at it, they were welcome at another time. Now observe,

1. How numerous the patients were; All the city was gathered at the door, as beggars for a dole. That one cure in the synagogue occasioned this crowding after him. Others speeding well with Christ should quicken us in our enquiries after him. Now the Sun of righteousness rises with healing under his wings; to him shall the gathering of the people be. Observe, How Christ was flocked after in a private house, as well as in the synagogue; wherever he is, there let his servants, his patients, be. And in the evening of the sabbath, when the public worship is over, we must continue our attendance upon Jesus Christ; he healed, as Paul preached, publicly, and from house to house.

2. How powerful the Physician was; he healed all that were brought to him, though ever so many. Nor was it some one particular disease, that Christ set up for the cure of, but he healed those that were sick of divers diseases, for his word was a panpharmacon—a salve for every sore. And that miracle particularly which he wrought in the synagogue, he repeated in the house at night; for he cast out many devils, and suffered not the devils to speak, for he made them know who he was, and that silenced them. Or, He suffered them not to say that they knew him (so it may be read); he would not permit any more of them to say, as they did ( v. 24 ), I know thee, who thou art.

III. His retirement to his private devotion ( v. 35 ); He prayed, prayed alone; to set us an example of secret prayer. Though as God he was prayed to, as man he prayed. Though he was glorifying God, and doing good, in his public work, yet he found time to be alone with his Father; and thus it became him to fulfil all righteousness. Now observe,

1. The time when Christ prayed. (1.) It was in the morning, the morning after the sabbath day. Note, When a sabbath day is over and past, we must not think that we may intermit our devotion till the next sabbath: no, though we go not to the synagogue, we must go to the throne of grace, every day in the week; and the morning after the sabbath particularly, that we may preserve the good impressions of the day. This morning was the morning of the first day of the week, which afterward he sanctified, and made remarkable, by another sort of rising early. (2.) It was early, a great while before day. When others were asleep in their beds, he was praying, as a genuine Son of David, who seeks God early, and directs his prayer in the morning; nay, and at midnight will rise to give thanks. It has been said, The morning is a friend to the Muses—Aurora Musis amica; and it is no less so to the Graces. When our spirits are most fresh and lively, then we should take time for devout exercises. He that is the first and best, ought to have the first and best.

2. The place where he prayed; He departed into a solitary place, either out of town, or some remote garden or out-building. Though he was in no danger of distraction, or of temptation to vain-glory, yet he retired, to set us an example to his own rule, When thou prayest enter into thy closet. Secret prayer must be made secretly. Those that have the most business in public, and of the best kind, must sometimes be alone with God; must retire into solitude, there to converse with God, and keep up communion with him.

29. And forthwith, when they were come out of the synagogue-- so also in Lu 4:38 .

they entered into the house of Simon and Andrew, with James and John-- The mention of these four--which is peculiar to Mark--is the first of those traces of Peter's hand in this Gospel, of which we shall find many more. The house being his, and the illness and cure so nearly affecting himself, it is interesting to observe this minute specification of the number and names of the witnesses; interesting also as the first occasion on which the sacred triumvirate of Peter and James and John are selected from among the rest, to be a threefold cord of testimony to certain events in their Lord's life (see on Mr 5:37 )--Andrew being present on this occasion, as the occurrence took place in his own house.

30. But Simon's wife's mother lay sick of a fever-- Luke, as was natural in "the beloved physician" ( Col 4:14 ), describes it professionally; calling it a "great fever," and thus distinguishing it from that lighter kind which the Greek physicians were wont to call "small fevers," as Galen, quoted by Wetstein, tells us.

and anon-- immediately.

they tell him of her-- naturally hoping that His compassion and power towards one of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue.

31. And he came and took her by the hand-- rather, "And advancing, He took her," &c. The beloved physician again is very specific: "And He stood over her."

and lifted her up-- This act of condescension, most felt doubtless by Peter, is recorded only by Mark.

and immediately the fever left her, and she ministered unto them-- preparing their sabbath-meal: in token both of the perfectness and immediateness of the cure, and of her gratitude to the glorious Healer.

32. And at even, when the sun did set-- so Mt 8:16 . Luke ( Lu 4:40 ) says it was setting.

they brought unto him all that were diseased, and them that were possessed with devils-- the demonized. From Lu 13:14 we see how unlawful they would have deemed it to bring their sick to Jesus for a cure during the sabbath hours. They waited, therefore, till these were over, and then brought them in crowds. Our Lord afterwards took repeated occasion to teach the people by example, even at the risk of His own life, how superstitious a straining of the sabbath rest this was.

33. And all the city was gathered together at the door-- of Peter's house; that is, the sick and those who brought them, and the wondering spectators. This bespeaks the presence of an eye-witness, and is one of those lively examples of word-painting so frequent in this Gospel.

34. And he healed many that were sick of divers diseases, and cast out many devils-- In Mt 8:16 it is said, "He cast out the spirits with His word"; or rather, "with a word"--a word of command.

and suffered not the devils to speak, because they knew him-- Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as in the synagogue; but once in one day, and that testimony immediately silenced, was enough. See on Mr 1:24 . After this account of His miracles of healing, we have in Mt 8:17 this pregnant quotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying ( Is 53:4 ), Himself took our infirmities, and bare our sicknesses."

35. And in the morning-- that is, of the day after this remarkable sabbath; or, on the first day of the week. His choosing this day to inaugurate a new and glorious stage of His public work, should be noted by the reader.

rising up a great while before day-- "while it was yet night," or long before daybreak.

he went out-- all unperceived from Peter's house, where He slept.

and departed into a solitary place, and there prayed-- or, "continued in prayer." He was about to begin His first preaching and healing circuit; and as on similar solemn occasions ( Lu 5:16 ; 6:12 ; 9:18 , 28, 29; Mr 6:46 ), He spent some time in special prayer, doubtless with a view to it. What would one not give to have been, during the stillness of those grey morning hours, within hearing--not of His "strong crying and tears," for He had scarce arrived at the stage for that--but of His calm, exalted anticipations of the work which lay immediately before Him, and the outpourings of His soul about it into the bosom of Him that sent Him! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly Father ere His friends from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a day of miracles, that the next day would witness similar manifestations. When morning came, Peter, loath to break in upon the repose of his glorious Guest, would await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to see where the Lord lay, he finds it--like the sepulchre afterwards--empty! Speedily a party is made up to go in search of Him, Peter naturally leading the way.

36. And Simon and they that were with him followed after him-- rather, "pressed after Him." Luke ( Lu 4:42 ) says, "The multitudes sought after Him"; but this would be a party from the town. Mark, having his information from Peter himself, speaks only of what related directly to him. "They that were with him" would probably be Andrew his brother, James and John, with a few other choice brethren.

37. And when they had found him-- evidently after some search.

they said unto him, All men seek for thee-- By this time, "the multitudes" who, according to Luke ( Lu 4:42 ), "sought after Him"--and who, on going to Peter's house, and there learning that Peter and a few more were gone in search of Him, had set out on the same errand--would have arrived, and "came unto Him and stayed Him, that He should not depart from them" ( Lu 4:42 ); all now urging His return to their impatient townsmen.

38. And he said unto them, Let us go-- or, according to another reading, "Let us go elsewhere."

into the next towns-- rather, "unto the neighboring village-towns"; meaning those places intermediate between towns and villages, with which the western side of the Sea of Galilee was studded.

that I may preach there also; for therefore came I forth-- not from Capernaum, as De Wette miserably interprets, nor from His privacy in the desert place, as Meyer, no better; but from the Father. Compare Joh 16:28 , "I came forth from the Father, and am come into the world," &c.--another proof, by the way, that the lofty phraseology of the Fourth Gospel was not unknown to the authors of the others, though their design and point of view are different. The language in which our Lord's reply is given by Luke ( Lu 4:43 ) expresses the high necessity under which, in this as in every other step of His work, He acted--"I must preach the kingdom of God to other cities also; for therefore"-- or, "to this end"--"am I sent." An act of self-denial it doubtless was, to resist such pleadings to return to Capernaum. But there were overmastering considerations on the other side.