Saints Fabian, Pope, and Sebastian, Martyrs

How long. It seems his tears were not soon dried up, as he lamented the fall of one whom he had formerly so much admired, and perceived what evils would ensue. (Salien) --- He had hoped that the decree might have been revokable. But God now convinces him of the contrary, by ordering him to go and anoint a successor. --- Horn. Such vessels were formerly very common, and were used to contain liquor, and instead of cups, 3 Kings i. 39. (Horace, ii. Sat. 2.) The ancient silver cups, at Athens, resembled horns. (Atheneus xi. 7.) But the northern nations, particularly Denmark, &c., used horns to drink, as the Georgians still do. The rims are ornamented with silver, &c. (Pliny, [Natural History?] xi. 37.) (Chardin) (Calmet) --- A fragile vile was not used, but a horn, to denote the duration and abundance of David's reign. (Rupert) (Menochius)

Of the herd. Hebrew, "a heifer in thy hand." (Haydock) --- Females might be employed as peace-offerings, Leviticus iii. 1. --- Lord. This was one, though not the principal reason. No one doubted but that he might lawfully offer sacrifice, at a distance from the tabernacle, as he was guided by God. The Jews allow that prophets have this privilege, and may dispense with the ceremonial law, (Grotius) when they act by God's authority, as we ought to believe they do, as long as there is no proof to the contrary. (Haydock)

Sacrifice, to partake of the feast, (Menochius) which must be consumed in two days, or thrown into the fire, Leviticus vii. 16. (Calmet)

Wondered. Hebrew, "trembled," being full of consternation, (Haydock) as the prophet did not now stir much from home; and fearing lest he had some bad news to impart, or had incurred the king's displeasure, (Calmet) unless he came to punish some of the people at Bethlehem. (Menochius)

Sanctified, prepared by aspersions, washing, and continence, Exodus xix 14. What sorts of uncleanness excluded from the feast, are specified, Leviticus xxii. (Menochius) --- Samuel arrived in the evening, and announced that sacrifice would be offered the ensuing morning. (Tirinus)

Him. Hebrew, "surely the Lord's anointed is in his presence." This he spoke by his own spirit, judging from the comeliness of Eliab. (Calmet) --- But the beauty of Saul's body had concealed a deformed soul. (Haydock)

Rejected, or not chosen. (Menochius) --- God had positively rejected this eldest son, as his pride seems to have been the greatest, chap. xvii. 28. (Haydock) --- Heart. This is one of God's perfections. Glorified saints see man's heart in his light, for their own and our advantage, (St. Gregory, Mor. xii. 11.; St. Augustine) as the prophets have sometimes done, 3 Kings xiv. (Worthington)

Seven. David was absent. Isai had eight sons, chap. xvii. 12. Yet only seven are mentioned, 1 Paralipomenon ii. 13. Perhaps one of those whom he produced on this occasion, might be a grandson, or one is omitted in Chronicles [Paralipomenon]. (Calmet)

Young son, (parvulus,) "a little one;" (Haydock) or the youngest, who might be about 15, (Calmet) or 28. (Seder. olam. iii.) (Menochius)

Ruddy, like the spouse, Canticle of Canticles v. 10. Some explain it of his hair. So Alexander [the Great] is said to have had reddish or golden locks. --- Behold. Hebrew, "with the beauty of the eyes."

Brethren. Some say, without informing him, (Calmet) or them, (Menochius) what the unction meant. If he told the brothers, he would no doubt take the necessary precautions to keep it secret, as the whole family would have been in imminent danger, if the transaction had come to the ears of Saul, ver. 2. Josephus says, that Samuel only informed Isai in private: and David's brothers treated him with no peculiar distinction. Whence it is inferred, that they had not been present when he was anointed. Some witnesses seem, however, to have been requisite, as the title of David to the regal dignity depended on this ceremony, and none were more interested than his own family to assert his pretensions. He now had a right to the kingdom, but not the possession; being like a son expecting his father's estate as his future right, of which, as yet, he cannot dispose. (Calmet) --- Came upon, to make him prosper. (Menochius) --- Hebrew, "came with prosperity; (Septuagint) impetuosity." God endued him with all those graces which might render him fit to command. (Calmet) --- So David prays himself, "with a princely spirit confirm me;" (Psalm l. 14.) or, strengthen me with a perfect spirit. Salien observes, that he did not now receive the spirit of charity, as if he had hitherto been in enmity with God, (chap. xiii. 14.) but he began to advance in virtue with more rapid strides, while Saul became every day more criminal and abandoned to the devil. (Haydock) --- David received the spirit of fortitude and of prophecy, of which Saul had formerly had some experience, when he was first elevated to that high dignity, chap. x. He was changed into a new man, and adorned with all that could render a king most glorious. Though he returned to his wonted occupations, the spirit of the Lord enabled him to destroy wild beasts, as in play, (Ecclesiasticus xlvii. 3.) and to compose and sing many of those divine canticles [the Psalms] which we still admire. (Salien, the year of the world 2969.) --- Whether he composed all the Psalms, as St. Chrysostom endeavours to prove, (præf.) we shall examine hereafter. (Haydock)

1 And the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Bethlehemite: for I have provided me a king among his sons. 2 And Samuel said, How can I go? if Saul hear it, he will kill me. And the Lord said, Take a heifer with thee, and say, I am come to sacrifice to the Lord . 3 And call Jesse to the sacrifice, and I will shew thee what thou shalt do: and thou shalt anoint unto me him whom I name unto thee. 4 And Samuel did that which the Lord spake, and came to Bethlehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably? 5 And he said, Peaceably: I am come to sacrifice unto the Lord : sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice.

Samuel had retired to his own house in Ramah, with a resolution not to appear any more in public business, but to addict himself wholly to the instructing and training up of the sons of the prophets, over whom he presided, as we find, ch. xix. 20 . He promised himself more satisfaction in young prophets than in young princes; and we do not find that, to his dying day, God called him out to any public action relating to the state, but only here to anoint David.

I. God reproves him for continuing so long to mourn for the rejection of Saul. He does not blame him for mourning on that occasion, but for exceeding in his sorrow: How long wilt thou mourn for Saul? v. 1 . We do not find here that he mourned at all for the setting aside of his own family and the deposing of his own sons; but for the rejecting of Saul and his seed he mourns without measure, for the former was done by the people's foolish discontent, this by the righteous wrath of God. Yet he must find time to recover himself, and not go mourning to his grave, 1. Because God has rejected him, and he ought to acquiesce in the divine justice, and forget his affection to Saul; if God will be glorified in his ruin, Samuel ought to be satisfied. Besides, to what purpose should he weep? The decree has gone forth, and all his prayers and tears cannot prevail for the reversing of it, 2 Sam. xii. 22, 23 . 2. Because Israel shall be no loser by it, and Samuel must prefer the public welfare before his own private affection to his friend. "Mourn not for Saul, for I have provided me a king. The people provided themselves a king and he proved bad, now I will provide myself one, a man after my own heart. " See Ps. lxxxix. 20 ; Acts xiii. 22 . "If Saul be rejected, yet Israel shall not be as sheep having no shepherd. I have another in store for them; let thy joy of him swallow up thy grief for the rejected prince."

II. He sends him to Bethlehem, to anoint one of the sons of Jesse, a person probably not unknown to Samuel. Fill thy horn with oil. Saul was anointed with a glass vial of oil, scanty and brittle, David with a horn of oil, which was more plentiful and durable; hence we read of a horn of salvation in the house of his servant David, Luke i. 69 .

III. Samuel objects the peril of going on this errand ( v. 2 ): If Saul hear it, he will kill me. By this it appears. 1. That Saul had grown very wicked and outrageous since his rejection, else Samuel would not have mentioned this. What impiety would he not be guilty of who durst kill Samuel? 2. That Samuel's faith was not so strong as one would have expected, else he would not have thus feared the rage of Saul. Would not he that sent him protect him and bear him out? But the best men are not perfect in their faith, nor will fear be wholly cast out any where on this side heaven. But this may be understood as Samuel's desire of direction from heaven how to manage this matter prudently, so as not to expose himself, or any other, more than needed.

IV. God orders him to cover his design with a sacrifice: Say, I have come to sacrifice; and it was true he did, and it was proper that he should, when he came to anoint a king, ch. xi. 15 . As a prophet, he might sacrifice when and where God appointed him; and it was not all inconsistent with the laws of truth to say he came to sacrifice when really he did so, though he had also a further end, which he thought fit to conceal. Let him give notice of a sacrifice, and invite Jesse (who, it is probable, was the principal man of the city) and his family to come to the feast upon the sacrifice; and, says God, I will show thee what thou shalt do. Those that go about God's work in God's way shall be directed step by step, wherever they are at a loss, to do it in the best manner.

V. Samuel went accordingly to Bethlehem, not in pomp, or with any retinue, only a servant to lead the heifer which he was to sacrifice; yet the elders of Bethlehem trembled at his coming, fearing it was an indication of God's displeasure against them and that he came to denounce some judgment for the iniquities of the place. Guilt causes fear. Yet indeed it becomes us to stand in awe of God's messengers, and to tremble at his word. Or they feared it might be an occasion of Saul's displeasure against them, for probably they knew how much he was exasperated at Samuel, and feared he would pick a quarrel with them for entertaining him. They asked him, " Comest thou peaceably? Art thou in peace thyself, and not flying from Saul? Art thou at peace with us, and not come with any message of wrath?" We should all covet earnestly to stand upon good terms with God's prophets, and dread having the word of God, or their prayers, against us. When the Son of David was born king of the Jews all Jerusalem was troubled, Matt. ii. 3 . Samuel kept at home, and it was a strange thing to see him so far from his own house: they therefore concluded it must needs be some extraordinary occasion that brought him, and feared the worst till he satisfied them ( v. 5 ): " I come peaceably, for I come to sacrifice, not with a message of wrath against you, but with the methods of peace and reconciliation; and therefore you may bid me welcome and need not fear my coming; therefore sanctify yourselves, and prepare to join with me in the sacrifice, that you may have the benefit of it." Note, Before solemn ordinances there must be a solemn protestation. When we are to offer spiritual sacrifices it concerns us, by sequestering ourselves from the world and renewing the dedication of ourselves to God, to sanctify ourselves. When our Lord Jesus came into the world, though men had reason enough to tremble, fearing that his errand was to condemn the world, yet he gave full assurance that he came peaceably, for he came to sacrifice, and he brought his offering along with him: A body hast thou prepared me. Let us sanctify ourselves, that we may have an interest in his sacrifice. Note, Those that come to sacrifice should come peaceably; religious exercises must not be performed tumultuously.

6 And it came to pass, when they were come, that he looked on Eliab, and said, Surely the Lord 's anointed is before him. 7 But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. 8 Then Jesse called Abinadab, and made him pass before Samuel. And he said, Neither hath the Lord chosen this. 9 Then Jesse made Shammah to pass by. And he said, Neither hath the Lord chosen this. 10 Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The Lord hath not chosen these. 11 And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. 12 And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the Lord said, Arise, anoint him: for this is he. 13 Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the Lord came upon David from that day forward. So Samuel rose up, and went to Ramah.

If the sons of Jesse were told that God would provide himself a king among them (as he had said, v. 1 ), we may well suppose they all made the best appearance they could, and each hoped he should be the man; but here we are told,

I. How all the elder sons, who stood fairest for the preferment, were passed by.

1. Eliab, the eldest, was privately presented first to Samuel, probably none being present but Jesse only, and Samuel thought he must needs be the man: Surely this is the Lord's anointed, v. 6 . The prophets themselves, when they spoke from under the divine direction, were as liable to mistake as other men; as Nathan, 2 Sam. vii. 3 . But God rectified the prophet's mistake by a secret whisper to his mind: Look not on his countenance, v. 7 . It was strange that Samuel, who had been so wretchedly disappointed in Saul, whose countenance and stature recommended him as much as any man's could, should be so forward to judge of a man by that rule. When God would please the people with a king he chose a comely man; but, when he would have one after his own heart, he should not be chosen by the outside. Men judge by the sight of the eyes, but God does not, Isa. xi. 3 . The Lord looks on the heart, that is, (1.) He knows it. We can tell how men look, but he can tell what they are. Man looks on the eyes (so the original word is), and is pleased with the liveliness and sprightliness that appear in them; but God looks on the heart, and sees the thoughts and intents of that. (2.) He judges of men by it. The good disposition of the heart, the holiness or goodness of that, recommends us to God, and is in his sight of great price ( 1 Pet. iii. 4 ), not the majesty of the look, or the strength and stature of the body. Let us reckon that to be true beauty which is within, and judge of men, as far as we are capable, by their minds, not their mien.

2. When Eliab was set aside, Abinadab and Shammah, and, after them, four more of the sons of Jesse, seven in all, were presented to Samuel, as likely for his purpose; but Samuel, who not attended more carefully than he did at first to the divine direction, rejected them all: The Lord has not chosen these, v. 8 , 10 . Men dispose of their honours and estates to their sons according to their seniority of age and priority of birth, but God does not. The elder shall serve the younger. Had it been left to Samuel, or Jesse, to make the choice, one of these would certainly have been chosen; but God will magnify his sovereignty in passing by some that were most promising as well as in fastening on others that were less so.

1Sa 16:1-10 . Samuel Sent by God to Bethlehem.

1. the Lord said unto Samuel, How long wilt thou mourn for Saul-- Samuel's grief on account of Saul's rejection, accompanied, doubtless, by earnest prayers for his restitution, showed the amiable feelings of the man; but they were at variance with his public duty as a prophet. The declared purpose of God to transfer the kingdom of Israel into other hands than Saul's was not an angry menace, but a fixed and immutable decree; so that Samuel ought to have sooner submitted to the peremptory manifestation of the divine will. But to leave him no longer room to doubt of its being unalterable, he was sent on a private mission to anoint a successor to Saul (see on 1Sa 10:1 ). The immediate designation of a king was of the greatest importance for the interests of the nation in the event of Saul's death, which, to this time, was dreaded; it would establish David's title and comfort the minds of Samuel and other good men with a right settlement, whatever contingency might happen.

I have provided me a king-- The language is remarkable, and intimates a difference between this and the former king. Saul was the people's choice, the fruit of their wayward and sinful desires for their own honor and aggrandizement. The next was to be a king who would consult the divine glory, and selected from that tribe to which the pre-eminence had been early promised ( Ge 49:10 ).

2. How can I go?-- This is another instance of human infirmity in Samuel. Since God had sent him on this mission, He would protect him in the execution.

I am come to sacrifice-- It seems to have been customary with Samuel to do this in the different circuits to which he went, that he might encourage the worship of God.

3. call Jesse to the sacrifice-- that is, the social feast that followed the peace offering. Samuel, being the offerer, had a right to invite any guest he pleased.

4. the elders of the town trembled at his coming-- Beth-lehem was an obscure town, and not within the usual circuit of the judge. The elders were naturally apprehensive, therefore, that his arrival was occasioned by some extraordinary reason, and that it might entail evil upon their town, in consequence of the estrangement between Samuel and the king.

5. sanctify yourselves-- by the preparations described ( Ex 19:14 , 15 ). The elders were to sanctify themselves. Samuel himself took the greatest care in the sanctification of Jesse's family. Some, however, think that the former were invited only to join in the sacrifice, while the family of Jesse were invited by themselves to the subsequent feast.

6-10. Samuel said, Surely the Lord's anointed is before him-- Here Samuel, in consequence of taking his impressions from the external appearance, falls into the same error as formerly ( 1Sa 10:24 ).

1Sa 16:11-14 . He Anoints David.

11. There remaineth yet the youngest, and, behold, he keepeth the sheep-- Jesse having evidently no idea of David's wisdom and bravery, spoke of him as the most unfit. God, in His providence, so ordered it, that the appointment of David might the more clearly appear to be a divine purpose, and not the design either of Samuel or Jesse. David having not been sanctified with the rest of his family, it is probable that he returned to his pastoral duties the moment the special business on which he had been summoned was done.

12. he was ruddy, &c.-- Josephus says that David was ten, while most modern commentators are of the opinion that he must have been fifteen years of age.

13. Then Samuel took the horn of oil, and anointed him-- This transaction must have been strictly private.

(ver. 18). For I was moved like a heap of sand, that I might fall; and I should have fallen, had not the Lord taken me up. "For of the Lord is (our ) taking up: and of the Holy One of Israel our King." Himself is thy taking up, Himself thy illumination: in His light thou art safe, in His light thou walkest, in His righteousness thou art exalted. He took thee up, He guards thy weakness: He gives thee strength of Himself, not of thyself.

19. "Thou spakest sometime in vision unto Thy sons, and saidst" (ver. 19). Thou spakest in thy vision. Thou didst reveal this to Thy Prophets. For this reason Thou spakest in vision, that is, in revelation: whence Prophets were called seers. They saw something within, which they were to speak without: and secretly they heard what they preached openly. Then "Thou spakest in vision unto Thy sons, and saidst, I have laid help upon One that is mighty." Ye understand Who is meant by mighty? "I have exalted One chosen out of the people." And Who is meant by chosen? One who, ye rejoice, is already exalted.

20. "I have found David My servant:" that David from David's seed: "with My holy oil have I anointed Him"

(ver. 20): for it is said of Him, "God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows."

21. "My hand shall hold Him fast, and My arm shall strengthen Him"

(ver. 21): because there was a taking up of man; because flesh was assumed in the Virgin's womb, because by Him who in the form of God is coequal with the Father, the form of a servant was taken, and He became obedient unto death, even the death of the Cross.

22. "The enemy shall not be able to do him violence"

(ver. 26).

"And I will make Him my first-born; higher than the kings of the earth"

(ver. 27). Our Martyrs, whose birthdays we are celebrating, shed their blood on account of these things, which were believed though not yet seen; how much more brave ought we to be, as we see what they believed? For they had not yet seen Christ raised on high among the kings of the earth: as yet princes were taking counsel together against the Lord and His Anointed: what follows in the same Psalm was not then fulfilled, "Be wise now therefore, O ye kings: be learned, ye that are judges of the earth." Now indeed Christ has been exalted among the kings of the earth.

27. "My mercy will I keep for Him for ever: and my Testament faithful with Him"

Then, may relate to a distant time, when God chose Israel. (Menochius) --- Saints. Hebrew, "merciful ones." Samuel, or Nathan, Septuagint, Arabic, &c., have "sons." The rest read "saints." (St. Jerome) --- People. As Moses had written, Deuteronomy xvii. 15. (Calmet) --- This regards David, as a figure of the Messias, (Luke i. 32., and Ezechiel xxxiv. 23.; Berthier) in whom it was more fully verified, 2 Kings v., and Acts xiii. 22. (Worthington)

Oil. Vatican Septuagint has, "mercy," and is followed by St. Jerome in Ezechiel lv. 3. (Calmet) --- But is a mistake, Greek: eleei being put for Greek: elaio. (Berthier)

Father. We never find that David used this title; (Du Hamel) but Christ did frequently, insomuch that the Jews were convinced, that he claimed the divine nature: though, as man, he called God his support. (Berthier) (Isaias lxiii. 16.)

First-born. Or favourite, Exodus iv. 22., and Jeremias xxxi. 9. What king could be preferred to David for piety, riches, &c.? Yet he was only a feeble type of our Saviour, who surpasses all kings, as much as the reality does a shadow. (Calmet) (Colossians i. 15., Romans viii. 29., and Apocalypse i. 5.) (Berthier) --- High. Hebrew helyon, which is one of the titles of God, and belongs to Christ, (Haydock) who is King of kings, and heir of all, Hebrews i. (Menochius)

19 Then thou spakest in vision to thy holy one, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people. 20 I have found David my servant; with my holy oil have I anointed him: 21 With whom my hand shall be established: mine arm also shall strengthen him. 22 The enemy shall not exact upon him; nor the son of wickedness afflict him. 23 And I will beat down his foes before his face, and plague them that hate him. 24 But my faithfulness and my mercy shall be with him: and in my name shall his horn be exalted. 25 I will set his hand also in the sea, and his right hand in the rivers. 26 He shall cry unto me, Thou art my father, my God, and the rock of my salvation. 27 Also I will make him my firstborn, higher than the kings of the earth. 28 My mercy will I keep for him for evermore, and my covenant shall stand fast with him. 29 His seed also will I make to endure for ever, and his throne as the days of heaven. 30 If his children forsake my law, and walk not in my judgments; 31 If they break my statutes, and keep not my commandments; 32 Then will I visit their transgression with the rod, and their iniquity with stripes. 33 Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. 34 My covenant will I not break, nor alter the thing that is gone out of my lips. 35 Once have I sworn by my holiness that I will not lie unto David. 36 His seed shall endure for ever, and his throne as the sun before me. 37 It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.

The covenant God made with David and his seed was mentioned before ( v. 3, 4 ); but in these verses it is enlarged upon, and pleaded with God, for favour to the royal family, now almost sunk and ruined; yet certainly it looks at Christ, and has its accomplishment in him much more than in David; nay, some passages here are scarcely applicable at all to David, but must be understood of Christ only (who is therefore called David our king, Hos. iii. 5 ), and very great and precious promises they are which are here made to the Redeemer, which are strong foundations for the faith and hope of the redeemed to build upon. The comforts of our redemption flow from the covenant of redemption; all our springs are in that, Isa. lv. 3 . I will make an everlasting covenant with you, even the sure mercies of David, Acts xiii. 34 . Now here we have an account of those sure mercies. Observe,

I. What assurance we have of the truth of the promise, which may encourage us to build upon it. We are here told, 1. How it was spoken ( v. 19 ): Thou didst speak in vision to thy Holy One. God's promise to David, which is especially referred to here, was spoken in vision to Nathan the prophet, 2 Sam. vii. 12-17 . Then, when the Holy One of Israel was their king ( v. 18 ), he appointed David to be his viceroy. But to all the prophets, those holy ones, he spoke in vision concerning Christ, and to him himself especially, who had lain in his bosom from eternity, and was made perfectly acquainted with the whole design of redemption, Matt. xi. 27 . 2. How it was sworn to and ratified ( v. 35 ): Once have I sworn by my holiness, that darling attribute. In swearing by his holiness, he swore by himself; for he will as soon cease to be as be otherwise than holy. His swearing once is enough; he needs not swear again, as David did ( 1 Sam. xx. 17 ); for his word and oath are two immutable things. As Christ was made a priest, so he was made a king, by an oath ( Heb. vii. 21 ); for his kingdom and priesthood are both unchangeable.

II. The choice made of the person to whom the promise is given, v. 19, 20 . David was a king of God's own choosing, so is Christ, and therefore both are called God's kings, Ps. ii. 6 . David was mighty, a man of courage and fit for business; he was chosen out of the people, not out of the princes, but the shepherds. God found him out, exalted him, laid help upon him, and ordered Samuel to anoint him. But this is especially to be applied to Christ. 1. He is one that is mighty, every way qualified for the great work he was to undertake, able to save to the uttermost —mighty in strength, for he is the Son of God—mighty in love, for he is able experimentally to compassionate those that are tempted. He is the mighty God, Isa. ix. 6 . 2. He is chosen out of the people, one of us, bone of our bone, that takes part with us of flesh and blood. Being ordained for men, he is taken from among men, that his terror might not make us afraid. 3. God has found him. He is a Saviour of God's own providing; for the salvation, from first to last, is purely the Lord's doing. He has found the ransom, Job xxxiii. 24 . We could never have found a person fit to undertake this great work, Rev. v. 3, 4 . 4. God has laid help upon him, not only helped him, but treasured up help in him for us, laid it as a charge upon him to help fallen man up again, to help the chosen remnant to heaven. In me is thy help, Hos. xiii. 9 . 5. He has exalted him, by constituting him the prophet, priest, and king of his church, clothing him with power, raising him from the dead, and setting him at his own right hand. Whom God chooses and uses he will exalt. 6. He has anointed him, has qualified him for his office, and so confirmed him in it, by giving him the Spirit, not by measure, but without measure, infinitely above his fellows. He is called Messiah, or Christ, the Anointed. 7. In all this he designed him to be his own servant, for the accomplishing of his eternal purpose and the advancement of the interests of his kingdom among men.

III. The promises made to this chosen one, to David in the type and the Son of David in the antitype, in which not only gracious, but glorious things are spoken of him.

1. With reference to himself, as king and God's servant: and what makes for him makes for all his loving subjects. It is here promised, (1.) That God would stand by him and strengthen him in his undertaking ( v. 21 ): With him my hand not only shall be, but shall be established, by promise, shall be so established that he shall by it be established and confirmed in all his offices, so that none of them shall be undermined and overthrown, though by the man of sin they shall all be usurped and fought against. Christ had a great deal of hard work to do and hard usage to go through; but he that gave him commission gave him forces sufficient for the execution of his commission: " My arm also shall strengthen him to break through and bear up under all his difficulties." No good work can miscarry in the hand of those whom God himself undertakes to strengthen. (2.) That he should be victorious over his enemies, that they should not encroach upon him ( v. 22 ): The son of wickedness shall not exact upon him, nor afflict him. He that at first broke the peace would set himself against him that undertook to make peace, and do what he could to blast his design: but he could only reach to bruise his heel; further he could not exact upon him nor afflict him. Christ became a surety for our debt, and thereby Satan and death thought to gain advantage against him; but he satisfied the demands of God's justice, and then they could not exact upon him. The prince of this world cometh, but he has nothing in me, John xiv. 30 . Nay, they not only shall not prevail against him, but they shall fall before him ( v. 23 ): I will bend down his foes before his face; the prince of this world shall be cast out, principalities and powers spoiled, and he shall be the death of death itself, and the destruction of the grave, Hos. xiii. 14 . Some apply this to the ruin which God brought upon the Jewish nation, that persecuted Christ and put him to death. But all Christ's enemies, who hate him and will not have him to reign over them, shall be brought forth and slain before him, Luke xix. 27 . (3.) That he should be the great trustee of the covenant between God and men, that God would be gracious and true to us ( v. 24 ): My faithfulness and my mercy shall be with him. They were with David; God continued merciful to him, and so approved himself faithful. They were with Christ; God made good all his promises to him. But that is not all; God's mercy to us, and his faithfulness to us, are with Christ; he is not only pleased with him, but with us in him; and it is in him that all the promises of God are yea and amen. So that if any poor sinners hope for benefit by the faithfulness and mercy of God, let them know it is with Christ; it is lodged in his hand, and to him they must apply for it ( v. 28 ): My mercy will I keep for him, to be disposed of by him, for evermore; in the channel of Christ's mediation all the streams of divine goodness will for ever run. Therefore it is the mercy of our Lord Jesus Christ which we look for unto eternal life, Jude 21 ; John xvii. 2 . And, as the mercy of God flows to us through him, so the promise of God is, through him, firm to us: My covenant shall stand fast with him, both the covenant of redemption made with him and the covenant of grace made with us in him. The new covenant is therefore always new, and firmly established, because it is lodged in the hands of a Mediator, Heb. viii. 6 . The covenant stands fast, because it stands upon this basis. And this redounds to the everlasting honour of the Lord Jesus, that to him the great cause between God and man is entirely referred and the Father has committed all judgment to him, that all men might honour him ( John v. 22, 23 ); therefore it is here said, In my name shall his horn be exalted; this shall be his glory, that God's name is in him ( Exod. xxiii. 21 ), and that he acts in God's name. As the Father gave me commandment, so I do. (4.) That his kingdom should be greatly enlarged ( v. 25 ): I will set his hand in the sea (he shall have the dominion of the seas, and the isles of the sea), and his right hand in the rivers, the inland countries that are watered with rivers. David's kingdom extended itself to the Great Sea, and the Red Sea, to the river of Egypt and the river Euphrates. But it is in the kingdom of the Messiah that this has its full accomplishment, and shall have more and more, when the kingdoms of this world shall become the kingdoms of the Lord and of his Christ ( Rev. xi. 15 ), and the isles shall wait for his law. (5.) That he should own God as his Father, and God would own him as his Son, his firstborn, v. 26, 27 . This is a comment upon these words in Nathan's message concerning Solomon (for he also was a type of Christ as well as David), I will be his Father and he shall be my Son ( 2 Sam. vii. 14 ), and the relation shall be owned on both sides. [1.] He shall cry unto me, Thou art my Father. It is probable that Solomon did so; but we are sure Christ did so, in the days of his flesh, when he offered up strong cries to God, and called him holy Father, righteous Father, and taught us to address ourselves to him as our Father in heaven. Christ, in his agony, cried unto God, Thou art my Father ( Matt. xxvi. 39 , 42 , O my Father ), and, upon the cross, Father, forgive them; Father, into thy hands I commend my spirit. He looked upon him likewise as his God, and therefore he perfectly obeyed him, and submitted to his will in his whole undertaking (he is my God and your God, John xx. 17 ), and as the rock of his salvation, who would bear him up and bear him out in his undertaking, and make him more than a conqueror, even a complete Saviour; and therefore with an undaunted resolution he endured the cross, despising the shame, for he knew he should be both justified and glorified. [2.] I will make him my firstborn. I see not how this can be applied to David; it is Christ's prerogative to be the firstborn of every creature, and, as such, the heir of all things, Col. i. 15 ; Heb. i. 2, 6 . When all power was given to Christ both in heaven and in earth, and all things were delivered unto him by the Father, then god made him his firstborn, and far higher, more great and honourable, than the kings of the earth; for he is the King of kings, angels, authorities, and powers, being made subject to him, 1 Pet. iii. 22 .

2. With reference to his seed. God's covenants always took in the seed of the covenanters; this does so ( v. 29 , 36 ): His seed shall endure for ever, and with it his throne. Now this will be differently understood according as we apply it to Christ or David.

(1.) If we apply it to David, by his seed we are to understand his successors, Solomon and the following kings of Judah, who descended from the loins of David. It is supposed that they might degenerate, and not walk in the spirit and steps of their father David; in such a case they must expect to come under divine rebukes, such as the house of David was at this time under, v. 38 . But let this encourage them, that, though they were corrected, they should not be abandoned or disinherited. This refers to that part of Nathan's message ( 2 Sam. vii. 14, 15 ), If he commit iniquity, I will chasten him, but my mercy shall not depart from him. Thus far David's seed and throne did endure for ever, that, notwithstanding the wickedness of many of his posterity, who were the scandals of his house, yet his family continued, and continued in the imperial dignity, a very long time,—that, as long as Judah continued a kingdom, David's posterity were kings of it, and the royalty of that kingdom was never in any other family, as that of the ten tribes was, in Jeroboam's first, then in Baasha's, &c.,—and that the family of David continued a family of distinction till that Son of David came whose throne should endure for ever; see Luke i. 27, 32 ; ii. 4, 11 . If David's posterity, in after-times, should forsake God and their duty and revolt to the ways of sin, God would bring desolating judgments upon them and ruin the family; and yet he would not take away his lovingkindness from David, nor break his covenant with him; for, in the Messiah, who should come out of his loins, all these promises shall have their accomplishment to the full. Thus, when the Jews were rejected, the apostle shows that God's covenant with Abraham was not broken, because it was fulfilled in his spiritual seed, the heirs of the righteousness of faith, Rom. xi. 7 .

(2.) If we apply it to Christ, by his seed we are to understand his subjects, all believers, his spiritual seed, the children which God has given him, Heb. ii. 13 . This is that seed which shall be made to endure for ever, and his throne in the midst of them, in the church in the heart, as the days of heaven. To the end Christ shall have a people in the world to serve and honour him. He shall see his seed; he shall prolong his days. This holy seed shall endure for ever in a glorified state, when time and days shall be no more; and thus Christ's throne and kingdom shall be perpetuated: the kingdom of his grace shall continue through all the ages of time and the kingdom of his glory to the endless ages of eternity.

[1.] The continuance of Christ's kingdom is here made doubtful by the sins and afflictions of his subjects; their iniquities and calamities threaten the ruin of it. This case is here put, that we may not be offended when it comes to be a case in fact, but that we may reconcile it with the stability of the covenant and be assured of that notwithstanding. First, It is here supposed that there will be much amiss in the subjects of Christ's kingdom. His children may forsake God's law ( v. 30 ) by omissions, and break his statutes ( v. 31 ) by commissions. There are spots which are the spots of God's children, Deut. xxxii. 5 . Many corruptions there are in the bowels of the church, as well as in the hearts of those who are the members of it, and these corruptions break out. Secondly, They are here told that they must smart for it ( v. 32 ): I will visit their transgression with a rod, their transgression sooner than that of others. You only have I known, and therefore I will punish you, Amos iii. 2 . Their being related to Christ shall not excuse them from being called to an account. But observe what affliction is to God's people. 1. It is but a rod, not an axe, not a sword; it is for correction, not for destruction. This denotes gentleness in the affliction; it is the rod of men, such a rod as men use in correcting their children; and it denotes a design of good in and by the affliction, such a rod as yields the peaceable fruit of righteousness. 2. It is a rod on the hand of God (I will visit them ), he who is wise, and knows what he does, gracious, and will do what is best. 3. It is a rod which they shall never feel the smart of but when there is great need: If they break my law, then I will visit their transgression with the rod, but not else. Then it is requisite that God's honour be vindicated, and that they be humbled and reduced.

19-37. Then-- when the covenant was established, of whose execution the exalted views of God now given furnish assurance.

thou ... to thy holy one-- or godly saint, object of favor ( Psa 4:3 ). Nathan is meant ( 2Sa 7:17 ; 1Ch 17:3-15 ).

laid help-- literally, "given help." David was chosen and then exalted.

CHAPTER 2

1 Christ healeth one sick of the palsy, 14 calleth Matthew from the receipt of custom, 15 eateth with publicans and sinners, 18 excuseth his disciples for not fasting, 23 and for plucking the ears of corn on the Sabbath-day.

Ver. 1. And again He entered into Capernaum after some days. A few MSS. read, after eight days.

Ver. 2. And many came together, so that there was no room, &c. See what is said in the Introduction to this Gospel.

Ver. 5. Son, thy sins are forgiven thee. Hear Bede, "When He is about to heal, He first forgives the man his sins, to show that he was suffering for his faults." For men are afflicted with bodily ills, either for the increase of merit, as Job and the martyrs; or for the preservation of humility, as Paul; or for the correction of sin, as the sister of Moses, and this paralytic; or for the glory of God, as the man who was born blind; or for a beginning of damnation, as Herod.

Bede adds that this paralytic was carried by four bearers, to signify that a man in the faith of his soul is lifted up by four virtues to deserve soundness, namely, by prudence, fortitude, justice, and temperance.

Ver. 14. He saw Levi (the son) of Alphæus, i.e., He saw Matthew, who by another name is called Levi before he was called by Christ, for after his vocation he is always called Matthew. 0f Alphæus, i.e., the son, as the Syriac expresses it. This Alphæus is a different person from the Alphæus who was the husband of Mary of Cleopas, who was the father of James the Less and Jude (Mat 10:3). Luke and Mark call Matthew Levi, out of regard for his good name, because this name of Levi was known but to few. But he calls himself Matthew, to humiliate himself, and to profess openly that he was a sinner and a publican.

And rising up, &c., i.e., leaving everything. Wherefore Bede saith, "He left his own possessions who was wont to seize those of others. He left also the accounts of his taxes imperfect, and not cast up, because the Lord had so inflamed him that he straightway followed Him who called him."

Ver. 26. Under Abiathar. You will say that it is said in Isa_21:6 that this was done under Ahimelech, the father of Abiathar. I answer, first, that Abiathar was even then the pontiff together with his father, because when his father was absent, or sick, or otherwise engaged, he discharged the High Priest's office; and he was shortly to succeed his father, at his death, in the pontificate. Listen to Bede: That the Lord calls Abiathar the High Priest instead of Ahimelech involves no discrepancy, for both were on the spot when David came and asked for and received the loaves. And when Ahimelech was slain by Saul, Abiathar fled to David, and was his companion through the whole of his exile. Afterwards, when David was king, he received the rank of the high-priesthood; and continuing in the pontificate during the whole of David's reign, he became much more celebrated than his father, and so was more worthy to be called High Priest by the Lord, even during his father's lifetime.

Second, and better, It is clear from Scripture that both father and son bore both names, and were called sometimes Abiathar, sometimes Ahimelech. This appears from 2Sa_8:17,  1Ch_18:16 and 1Ch_24:6.  So Jansen, Toletus, &c.

The Sabbath was made (Syr. created) for man, &c. That is, the Sabbath was instituted for the benefit of man, that man, by the rest of the Sabbath, should refresh and restore his body, fatigued by the continuous labour of six days of the week; and that he should apply his mind to the things which concern his eternal salvation, such as hearing and meditating upon the law of God. The force of the argument is this: Since the Sabbath was instituted for the sake of man, and not man for the sake of the Sabbath, therefore, if the Sabbatical rest be hurtful to man, it must be abandoned, and the labour undertaken that man may be benefited. Therefore rightly do I permit My disciples to engage in the moderate labour of plucking the ears of corn on the Sabbath, to satisfy their hunger. For it is better that the rest of the Sabbath should be broken than that men should perish.

Therefore the Son of Man, &c. Some understand the therefore in this place as properly inferential from what has gone before, thus: Since the Sabbath was made for man, and the Son of Man, that is, Christ, is Lord of all men, and of all things which pertain to man's health, therefore He is Lord also of the Sabbath, so as to be able to dispense from it. But it is better and simpler to take the therefore not as inferential, but as complementary for lastly, in short. Wherefore the Arabic so translates, and makes the passage of the following effect: "Lastly, the Son of Man, that is, I, Christ, because I am the Messias and God, am Lord of the Sabbath, I who instituted it at the beginning for man's benefit, and therefore am able for the benefit of man to order, to relax, or to abolish it. This is the fresh and final reason by which Christ proves to the Scribes that it was lawful to pluck the ears of corn on the Sabbath to satisfy hunger."

Mystically: Says Theophylact, Christ healing on the Sabbath signifies that those who have rest in their passions are able to heal sinners agitated by their passions, and lead them to virtue. More fully Bede. The disciples, he says, are teachers. The corn means those planted in the faith, whom the teachers visit, and hungering for their salvation, pluck away from earthly things. And by their hands, i.e., by their examples, they bring them away from the lust of the flesh, as it were out of husks. They eat them, that is, they incorporate them as members into the Church. And they do it upon the Sabbath, because this is for the hope of future rest. Return to top

And it came to pass, that He went through the corn fields on the sabbath day; and His disciples began, as they went, to pluck the ears of corn.24. And the Pharisees said unto Him, "Behold, why do they on the sabbath day that which is not lawful?"25. And He said unto them, "Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?26. How he went into the house of God, in the days of Abiathar the High Priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?"27. And He said unto them, "The sabbath was made for man, and not man for the sabbath:28. Therefore the Son of man is Lord also of the sabbath."

, Vict. Ant. e Cat. in Marc.: The disciples of Christ, freed from the figure, and united to the truth, do not keep the figurative feast of the sabbath. Wherefore it is said, "And it came to pass, that He went through the corn fields on the sabbath day; and His disciples began, as they went, to pluck the ears of corn."

We read also in the following part, that they who came and went away were many, and that they had not time enough to take their food, wherefore, according to man’s nature, they were hungry.

But being hungry, they ate simple food, not for pleasure, but on account of the necessity of nature. The Pharisees however, serving the figure and the shadow, accused the disciples of doing wrong. Wherefore there follows, "But the Pharisees said unto Him, Behold, why do they on the sabbath day that which is not lawful."

For it was a precept in Israel, delivered by a written law, that no one should detain a thief found in his fields, unless he tried to take something away with him. For the man who had touched nothing else but what he had eaten they were commanded to allow to go away free and unpunished. Wherefore the Jews accused our Lord’s disciples, who were plucking the ears of corn, of breaking the sabbath, rather than of theft.

, Vict. Ant. e Cat. in Marc.: But our Lord brings forward David, to whom it once happened to eat though it was forbidden by the law, when he touched the Priest’s food, that by his example, He might do away with their accusation of the disciples. For there follows, "Have ye never read, etc."

For David, when flying from the face of Saul [ 1 Sam 21 ] went to the Chief Priest, and ate the shew-bread, and took away the sword of Goliath, which things had been offered to the Lord. But a question has been raised how the Evangelist called Abiathar at this time High Priest, when the Book of Kings calls him Abimelech.

There is, however, no discrepancy, for both were there, when David came to ask for bread, and received it: that is to say, Abimelech, the High Priest, and Abiathar his son; but Abimelech having been slain by Saul, Abiathar fled to David, and became the companion of all his exile afterwards. When he came to the throne, he himself also received the rank of High Priest, and the son became of much greater excellence than the father, and therefore was worthy to be mentioned as the High Priest, even during his father’s life-time. It goes on: "And He said to them, The sabbath was made for man, and not man for the sabbath."

For greater is the care to be taken of the health and life of a man, than the keeping of the sabbath. Therefore the sabbath was ordered to be observed in such a way, that, if there were a neccesity, he should not be guilty, who broke the sabbath-day; therefore it was not forbidden to circumcise on the sabbath, because that was a necessary work. And the Maccabees, when necessity pressed on them, fought on the sabbath-day.

Wherefore, His disciples being hungry, what was not allowed in the law became lawful through their necessity of hunger; as now, if a sick man break a fast, he is not held guilty in any way. It goes on: "Therefore the Son of man is Lord, etc." As if He said, David the king is to be excused for feeding on the food of the Priests, how much more the Son of man, the true King and Priest, and Lord of the sabbath, is free from fault, for pulling ears of corn on the sabbath-day.

, Vict. Ant. e Cat. in Marc.: He calls himself properly, Lord of the sabbath, and Son of man, since being the Son of God, He deigned to be called Son of man, for the sake of men. Now the law has no authority over the Lawgiver and Lord, for more is allowed the king, than is appointed by the law. The law is given to the weak indeed, but not to the perfect and to those who work above what the law enjoins.

But in a mystical sense the disciples pass through the corn fields, when the holy doctors look with the care of a pious solicitude upon those whom they have initiated in the faith, and who, it is implied, are hungering for the best of all things, the salvation of men.

But to pluck the ears of corn means to snatch men away from the eager desire of earthly things. And to rub with the hands is by example of virtue to put from the purity of their minds the concupiscence of the flesh, as men do husks. To eat the grains is when a man, cleansed from the filth of vice by the mouths of preachers, is incorporated amongst the members of the Church.

Again, fitly are the disciples related to have done this, walking before the face of the Lord, for it is necessary that the discourse of the doctor should come first, although the grace of visitation from on high, following it, must enlighten the heart of the hearer. As well, on the sabbath-day, for the doctors themselves in preaching labour for the hope of future rest, and teach their hearers to toil over their tasks for the sake of eternal repose.

Or else, because when they have rest from their passions, then are they made doctors to lead others to virtue, plucking away from them earthly things.

Again, they walk through the corn fields with the Lord, who rejoice in meditating upon His sacred words. They hunger, when they desire to find in them the bread of life; and they hunger on sabbath days, as soon as their minds are in a soothing rest, and they rejoice in freedom from troubled thoughts; they pluck the ears of corn, and by rubbing, cleanse them, till they come to what is fit to eat, when by meditation they take to themselves the witness of the Scriptures, to which they arrive by reading, and discuss them continually, until they find in them the marrow of love; this refreshment of the mind is truly unpleasing to fools, but is approved by the Lord.

When he had need. In necessity many things are done without sin, which in other circumstances it would be unlawful to do. (Bristow)

Under Abiathar. The priest from whom David had these loaves, is called Achimelech, 1 Kings xxi. The most probable answer to this difficulty is, that the priest had both these names of Achimelech and of Abiathar, as also his father had before him. For he that (1 Kings xxii.) is called Abiathar, the son of Achimelech, is called 2 Kings viii. 17, Achimelech, the son of Abiathar. See also 1 Paralipomenon xviii. 16. (Witham) --- Others say that Abiathar, son of Achimelech, was present, and sanctioned the deed of his father, thus making it his own. (Denis the Carthusian)

The maker of the law may abrogate or dispense with it when and where, for just cause, it seemeth good to him: thus the Church can dispense with, change, or abrogate, for just reasons, the disciplines of the Church founded upon Church authority. This we prove also from the action of David, (ver. 26, above) which the Scripture notices without blaming it, because the observance of the law, prescribed for the utility of man, must yield to the necessities of man.

18 And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not? 19 And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. 20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. 21 No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse. 22 And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles. 23 And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn. 24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful? 25 And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him? 26 How he went into the house of God in the days of Abiathar the high priest, and did eat the showbread, which is not lawful to eat but for the priests, and gave also to them which were with him? 27 And he said unto them, The sabbath was made for man, and not man for the sabbath: 28 Therefore the Son of man is Lord also of the sabbath.

Christ had been put to justify himself in conversing with publicans and sinners: here he is put to justify his disciples; and in what they do according to his will he will justify them, and bear them out.

I. He justifies them in their not fasting, which was turned to their reproach by the Pharisees. Why do the Pharisees and the disciples of John fast? They used to fast, the Pharisees fasted twice in the week ( Luke xviii. 12 ), and probably the disciples of John did so too; and, it should seem, this very day, when Christ and his disciples were feasting in Levi's house, was their fast-day, for the word is nesteuousi — they do fast, or are fasting, which aggravated the offence. Thus apt are strict professors to make their own practice a standard, and to censure and condemn all that do not fully come up to it. They invidiously suggest that if Christ went among sinners to do them good, as he had pleaded, yet the disciples went to indulge their appetites, for they never knew what it was to fast, or to deny themselves. Note, Ill-will always suspects the worst.

Two things Christ pleads in excuse of his disciples not fasting.

1. That these were easy days with them, and fasting was not so seasonable now as it would be hereafter, v. 19, 20 . There is a time for all things. Those that enter into the married state, must expect care and trouble in the flesh, and yet, during the nuptial solemnity, they are merry, and think it becomes them to be so; it was very absurd for Samson's bride to weep before him, during the days that the feast lasted, Judg. xiv. 17 . Christ and his disciples were but newly married, the bridegroom was yet with them, the nuptials were yet in the celebrating (Matthew's particularly); when the bridegroom should be removed from them to the far country, about his business, then would be a proper time to sit as a widow, in solitude and fasting.

2. That these were early days with them, and they were not so able for the severe exercises of religion as hereafter they would be. The Pharisees had long accustomed themselves to such austerities; and John Baptist himself came neither eating nor drinking. His disciples from the first inured themselves to hardships, and thus found it easier to bear strict and frequent fasting, but it was not so with Christ's disciples; their Master came eating and drinking, and had not bred them up to the difficult services of religion as yet, for it was all in good time. To put them upon such frequent fasting at first, would be a discouragement to them, and perhaps drive them off from following Christ; it would be of as ill consequence as putting new wine into old casks, or sewing new cloth to that which is worn thin and threadbare, v. 21, 22 . Note, God graciously considers the frame of young Christians, that are weak and tender, and so must we; nor must we expect more than the work of the day in its day, and that day according to the strength, because it is not in our hands to give strength according to the day. Many contract an antipathy to some kind of food, otherwise good, by being surfeited with it when they are young; so, many entertain prejudices against the exercises of devotion by being burthened with them, and made to serve with an offering, at their setting out. Weak Christians must take heed of over-tasking themselves, and of making the yoke of Christ otherwise than as it is, easy, and sweet, and pleasant.

II. He justifies them in plucking the ears of corn on the sabbath day, which, I will warrant you, a disciples of the Pharisees would not dare to have done; for it was contrary to an express tradition of their elders. In this instance, as in that before, they reflect upon the discipline of Christ's school, as if it were not so strict as that of theirs: so common it is for those who deny the power of godliness, to be jealous for the form, and censorious of those who affect not their form.

Observe, 1. What a poor breakfast Christ's disciples had on a sabbath-day morning, when they were going to church ( v. 23 ); they plucked the ears of corn, and that was the best they had. They were so intent upon spiritual dainties, that they forgot even their necessary food; and the word of Christ was to them instead of that; and their zeal for it even ate them up. The Jews made it a piece of religion, to eat dainty food on sabbath days, but the disciples were content with any thing.

2. How even this was grudged them by the Pharisees, upon supposition that it was not lawful to pluck the ears of corn on the sabbath day, that that was as much a servile work as reaping ( v. 24 ); Why do they on the sabbath day that which is not lawful? Note, If Christ's disciples do that which is unlawful, Christ will be reflected upon, and upbraided with it, as he was here, and dishonour will redound to his name. It is observable, that when the Pharisees thought Christ did amiss, they told the disciples ( v. 16 ); and now when they thought the disciples did amiss, they spoke to Christ, as make-bates, that did what they could to sow discord between Christ and his disciples, and make a breach in the family.

3. How Christ defended them in what they did.

(1.) By example. They had a good precedent for it in David's eating the show-bread, when he was hungry, and there was no other bread to be had ( v. 25, 26 ); Have ye never read? Note, Many of our mistakes would be rectified, and our unjust censures of others corrected, if we would but recollect what we have read in the scripture; appeals to that are most convincing. "You have read that David, the man after God's own heart, when he was hungry, made no difficulty of eating the show-bread, which by the law none might eat of but the priests and their families." Note, Ritual observances must give way to moral obligations; and that may be done in a case of necessity, which otherwise may not be done. This, it is said, David did in the days of Abiathar the High-Priest; or just before the days of Abiathar, who immediately succeeded Abimelech his father in the pontificate, and, it is probable, was at that time his father's deputy, or assistant, in the office; and he it was that escaped the massacre, and brought the ephod to David.

(2.) By argument. To reconcile them to the disciples' plucking the ears of corn, let them consider,

[1.] Whom the sabbath was made for ( v. 27 ); it was made for man, and not man for the sabbath. This we had not in Matthew. The sabbath is a sacred and divine institution; but we must receive and embrace it as a privilege and a benefit, not as a task and a drudgery. First, God never designed it to be an imposition upon us, and therefore we must not make it so to ourselves. Man was not made for the sabbath, for he was made a day before the sabbath was instituted. Man was made for God, and for his honour and service, and he just rather die than deny him; but he was not made for the sabbath, so as to be tied up by the law of it, from that which is necessary to the support of his life. Secondly, God did design it to be an advantage to us, and so we must make it, and improve it. He made if for man. 1. He had some regard to our bodies in the institution, that they might rest, and not be tired out with the constant business of this world ( Deut. v. 14 ); that thy man-servant and thy maid-servant may rest. Now he that intended the sabbath-rest for the repose of our bodies, certainly never intended it should restrain us, in a case of necessity, from fetching in the necessary supports of the body; it must be construed so as not to contradict itself—for edification, and not for destruction. 2. He had much more regard to our souls. The sabbath was made a day of rest, only in order to its being a day of holy work, a day of communion with God, a day of praise and thanksgiving; and the rest from worldly business is therefore necessary, that we may closely apply ourselves to this work, and spend the whole time in it, in public and in private; but then time is allowed us for that which is necessary to the fitting of our bodies for the service of our souls in God's service, and the enabling of them to keep pace with them in that work. See here, (1.) What a good Master we serve, all whose institutions are for our own benefit, and if we be so wise as to observe them, we are wise for ourselves; it is not he, but we, that are gainers by our service. (2.) What we should aim at in our sabbath work, even the good of our own souls. If the sabbath was made for man, we should then ask ourselves at night, "What am I the better for this sabbath day?" (3.) What care we ought to take not to make those exercises of religion burthens to ourselves or others, which God ordained to be blessings; neither adding to the command by unreasonable strictness, nor indulging those corruptions which are adverse to the command, for thereby we make those devout exercises a penance to ourselves, which otherwise would be a pleasure.

[2.] Whom the sabbath was made by ( v. 28 ); " The Son of man is Lord also of the sabbath; and therefore he will not see the kind intentions of the institution of it frustrated by your impositions." Note, The sabbath days are days of the Son of man; he is the Lord of the day, and to his honour it must be observed; by him God made the worlds, and so it was by him that the sabbath was first instituted; by him God gave the law at mount Sinai, and so the fourth commandment was his law; and that little alteration that was shortly to be made, by the shifting of it one day forward to the first day of the week, was to be in remembrance of his resurrection, and therefore the Christian sabbath was to be called the Lord's day ( Rev. i. 10 ), the Lord Christ's day; and the Son of man, Christ, as Mediator, is always to be looked upon as Lord of the sabbath. This argument he largely insists upon in his own justification, when he was charged with having broken the sabbath, John v. 16 .