Saint Agnes, Virgin and Martyr

Saul. Literally, "to him." But Hebrew and Septuagint have, "And David said to Saul," which makes the connection between this and ver. 11, more clear. (Haydock) --- In him, or on account of Goliath. (Menochius)

Boy, compared with the giant, (Haydock) or Saul, though David might be about 22 years old, (Salien) or near 30. (Tirinus) --- St. Augustine and Theodoret say only 14 or 16. (Menochius) --- He had not yet been in the wars. (Calmet)

Smooth. Louis de Dieu translates broken "pieces of stones," as he pretends, contrary to the common opinion, that rough stones are more suitable for the sling. (Calmet) --- The learned Jew, whom we have cited above, (ver. 12,) and several others, have inferred from this verse, that David seems to have just come from the flock. But Kennicott justly observes, that slingers were of great service in the army; and the "vessel of shepherds," the bag or scrip, might well be used to obtain the stones; as the staff, makel, denotes a military weapon. (Taylor, Conc.) (Diss. ii. p. 555.) David was very expert in using these weapons, and the ordinary armour was encumbering to him. (Haydock) --- "Valour depends more on its own efforts than on armour," tegumentis. (St. Ambrose, Off. i.)

Gods. Dagon or Baalim. (Menochius) -- Septuagint (Alexandrian) has, "idols." The beauty and accoutrements of David, made the rough warrior suppose that he was not coming to fight, but only to laugh at him and run away. (Haydock)

Earth. The heroes of modern days refrain from such compliments. Homer frequently describes his champions making long speeches in praise of their former exploits. David displays his piety and confidence in God. (Calmet)

Battle, whose armies thou hast defied, (ver. 45.; Haydock) or in general, He is the God of war, who grants victory to whom He pleases. (Calmet)

Arose. The Roman Triarii and the Gauls expected the hour of battle sitting. (Calmet)

Forehead. "The soul....more probably resides in the callous body of the brain," (Eyre, Thesis 1797,) between the eyes. (Haydock) --- Earth, quite lifeless, (Salien) or unable to resist. (Menochius) --- The Balearic slingers scarcely ever missed their mark. (Livy, viii. 4.) The Chaldean supposes that David hit the eye, which was not covered with brass: but the stone might penetrate or kill Goliath through his helmet. Even a buckler is not capable of withstanding their violence. (Diodorus, v. 207.) See Judges xx. 16. (Calmet) --- Pride sits on the forehead, and manifests itself by impudent behaviour. We must destroy it by humility, and by the cross of Christ. (St. Augustine) (Worthington)

31 And when the words were heard which David spake, they rehearsed them before Saul: and he sent for him. 32 And David said to Saul, Let no man's heart fail because of him; thy servant will go and fight with this Philistine. 33 And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth. 34 And David said unto Saul, Thy servant kept his father's sheep, and there came a lion, and a bear, and took a lamb out of the flock: 35 And I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. 36 Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God. 37 David said moreover, The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine. And Saul said unto David, Go, and the Lord be with thee. 38 And Saul armed David with his armour, and he put a helmet of brass upon his head; also he armed him with a coat of mail. 39 And David girded his sword upon his armour, and he assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him.

David is at length presented to Saul for his champion ( v. 31 ) and he bravely undertakes to fight the Philistine ( v. 32 ): Let no man's heart fail because of him. It would have reflected too much upon the valour of his prince if he had said, Let not thy heart fail; therefore he speaks generally: Let no man's heart fail. A little shepherd, come but this morning from keeping sheep, has more courage than all the mighty men of Israel, and encourages them. Thus does God often send good words to his Israel, and do great things for them, by the weak and foolish things of the world. David only desires a commission from Saul to go and fight with the Philistine, but says nothing to him of the reward he had proposed, because that was not the thing he was ambitious of, but only the honour of serving God and his country: nor would he seem to question Saul's generosity. Two things David had to do with Saul:—

I. To get clear of the objection Saul made against his undertaking. "Alas!" says Saul, "thou hast a good heart to it, but art by no means an equal match for this Philistine. To engage with him is to throw away a life which may better be reserved for more agreeable services. Thou art but a youth, rash and inconsiderate, weak and unversed in arms: he is a man that has the head and hands of a man, a man of war, trained up and inured to it from his youth ( v. 33 ), and how canst thou expect but that he will be too hard for thee?" David, as he had answered his brother's passion with meekness, so he answered Saul's fear with faith, and gives a reason of the hope which was in him that he should conquer the Philistine, to the satisfaction of Saul. We have reason to fear that Saul had no great acquaintance with nor regard to the word of God, and therefore David, in reasoning with him, fetched not his arguments and encouragements thence, how much soever he had an eye to it in his own mind. But he argues from experience; though he was but a youth, and never in the wars, yet perhaps he had done as much as the killing of Goliath came to, for he had had, by divine assistance, spirit enough to encounter and strength enough to subdue a lion once and another time a bear that robbed him of his lambs, v. 34-36 . To these he compares this uncircumcised Philistine, looks upon him to be as much a ravenous beast as either of them, and therefore doubts not but to deal as easily with him; and hereby he gives Saul to understand that he was not so inexperienced in hazardous combats as he took him to be.

1. He tells his story like a man of spirit. He is not ashamed to own that he kept his father's sheep, which his brother had just now upbraided him with. So far is he from concealing it that from his employment as a shepherd he fetches the experience that now animated him. But he lets those about him know that he was no ordinary shepherd. Whatever our profession or calling is, be it ever so mean, we should labour to excel in it, and do the business of it in the best manner. When David kept sheep, (1.) He approved himself very careful and tender of his flock, though it was not his own, but his father's. He could not see a lamb in distress but he would venture his life to rescue it. This temper made him fit to be a king, to whom the lives of subjects should be dear and their blood precious ( Ps. lxxii. 14 ), and fit to be a type of Christ, the good Shepherd, who gathers the lambs in his arms and carries them in his bosom ( Isa. xl. 11 ), and who not only ventured, but laid down his life for his sheep. Thus too was David fit to be an example to ministers with the utmost care and diligence to watch for souls, that they be not a prey to the roaring lion. (2.) He approved himself very bold and brave in the defence of his flock. This was that which he was now concerned to give proof of, and better evidence could not be demanded than this: "Thy servant not only rescued the lambs, but, to revenge the injury, slew both the lion and the bear. "

2. He applies his story like a man of faith. He owns ( v. 37 ) it was the Lord that delivered him from the lion and the bear; to him he gives the praise of that great achievement, and thence he infers, He will deliver me out of the hand of this Philistine. "The lion and the bear were enemies only to me and my sheep, and it was in defence of my own interest that I attacked them; but this Philistine is an enemy to God and Israel, defies the armies of the living God, and it is for their honour that I attack him." Note, (1.) Our experiences ought to be improved by us as our encouragements to trust in God and venture in the way of duty. He that has delivered does and will. (2.) By the care which common Providence takes of the inferior creatures, and the protection they are under, we may be encouraged to depend upon that special Providence which surrounds the Israel of God. He that sets bounds to the waves of the sea and the rage of wild beasts can and will restrain the wrath of wicked men. Paul seems to allude to this of David ( 2 Tim. iv. 17, 18 ), I was delivered out of the mouth of the lion, and therefore, I trust, the Lord shall deliver me. And perhaps David here thought of the story of Samson, and encouraged himself with it; for his slaying a lion was a happy presage of his many illustrious victories over the Philistines in single combat. Thus David took off Saul's objection against his undertaking, and gained a commission to fight the Philistine, with which Saul gave him a hearty good wish; since he would not venture himself, he prayed for him that would: Go, and the Lord be with thee, a good word, if it was not spoken customarily, and in a formal manner, as too often it is. But David has somewhat to do likewise,

40 And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he had, even in a scrip; and his sling was in his hand: and he drew near to the Philistine. 41 And the Philistine came on and drew near unto David; and the man that bare the shield went before him. 42 And when the Philistine looked about, and saw David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance. 43 And the Philistine said unto David, Am I a dog, that thou comest to me with staves? And the Philistine cursed David by his gods. 44 And the Philistine said to David, Come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field. 45 Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied. 46 This day will the Lord deliver thee into mine hand; and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel. 47 And all this assembly shall know that the Lord saveth not with sword and spear: for the battle is the Lord 's, and he will give you into our hands.

We are now coming near this famous combat, and have in these verses the preparations and remonstrances made on both sides.

I. The preparations made on both sides for the encounter. The Philistine was already fixed, as he had been daily for the last forty days. Well might he go with his armour, for he had sufficiently proved it. Only we are told ( v. 41 ) that he came on and drew near, a signal, it is likely, being given that his challenge was accepted, and, as if he distrusted his helmet and coat of mail, a man went before him, carrying his shield, for his own hands were full with his sword and spear, v. 45 . But what arms and ammunition is David furnished with? Truly none but what he brought with him as a shepherd; no breastplate, nor corselet, but his plain shepherd's coat; no spear, but his staff; no sword nor bow, but his sling; no quiver, but his scrip; nor any arrows, but, instead of them, five smooth stones picked up out of the brook, v. 40 . By this it appeared that his confidence was purely in the power of God, and not in any sufficiency of his own, and that now at length he who put it into his heart to fight the Philistine put it into his head with what weapons to do it.

II. The conference which precedes the encounter, in which observe,

1. How very proud Goliath was, (1.) With what scorn he looked upon his adversary, v. 42 . He looked about, expecting to meet some tall strong man, but, when he saw what a mean figure he made with whom he was to engage, he disdained him, thought it below him to enter the lists with him, fearing that the contemptibleness of the champion he contended with would lessen the glory of his victory. He took notice of his person, that he was but a youth, not come to his strength, ruddy and of a fair countenance, fitter to accompany the virgins of Israel in their dances (if mixed dancing was then in use) than to lead on the men of Israel in their battles. He took notice of his array with great indignation ( v. 43 ): " Am I a dog, that thou comest to me with staves? Dost thou think to beat me as easily as thou dost thy shepherd's dog?" (2.) With what confidence he presumed upon his success. He cursed David by his gods, imprecating the impotent vengeance of his idols against him, thinking these fire-balls thrown about him would secure his success: and therefore, in confidence of that, he darts his grimaces, as if threatening words would kill ( v. 44 ): " Come to me, and I will give thy flesh to the fowls of the air, it will be a tender and delicate feast for them." Thus the security and presumption of fools destroy them.

48 And it came to pass, when the Philistine arose, and came and drew nigh to meet David, that David hasted, and ran toward the army to meet the Philistine. 49 And David put his hand in his bag, and took thence a stone, and slang it, and smote the Philistine in his forehead, that the stone sunk into his forehead; and he fell upon his face to the earth. 50 So David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him; but there was no sword in the hand of David. 51 Therefore David ran, and stood upon the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. And when the Philistines saw their champion was dead, they fled. 52 And the men of Israel and of Judah arose, and shouted, and pursued the Philistines, until thou come to the valley, and to the gates of Ekron. And the wounded of the Philistines fell down by the way to Shaaraim, even unto Gath, and unto Ekron. 53 And the children of Israel returned from chasing after the Philistines, and they spoiled their tents. 54 And David took the head of the Philistine, and brought it to Jerusalem; but he put his armour in his tent. 55 And when Saul saw David go forth against the Philistine, he said unto Abner, the captain of the host, Abner, whose son is this youth? And Abner said, As thy soul liveth, O king, I cannot tell. 56 And the king said, Enquire thou whose son the stripling is. 57 And as David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand. 58 And Saul said to him, Whose son art thou, thou young man? And David answered, I am the son of thy servant Jesse the Bethlehemite.

Here is 1. The engagement between the two champions, v. 48 . To this engagement the Philistine advanced with a great deal of state and gravity; if he must encounter a pigmy, yet it shall be with the magnificence of a giant and a grandee. This is intimated in the manner of expression: He arose, and came, and drew nigh, like a stalking mountain, overlaid with brass and iron, to meet David. David advanced with no less activity and cheerfulness, as one that aimed more to do execution than to make a figure: He hasted, and ran, being lightly clad, to meet the Philistine. We may imagine with what tenderness and compassion the Israelites saw such a pleasing youth as this throwing himself into the mouth of destruction, but he knew whom he had believed and for whom he acted. 2. The fall of Goliath in this engagement. He was in no haste, because in no fear, but confident that he should soon at one stroke cleave his adversary's head; but, while he was preparing to do it solemnly, David did his business effectually, without any parade: he slang a stone which hit him in the forehead, and, in the twinkling of an eye, fetched him to the ground, v. 49 . Goliath knew there were famous slingers in Israel ( Judg. xx. 16 ), yet was either so forgetful or presumptuous as to go with the beaver of his helmet open, and thither, to the only part left exposed, not so much David's art as God's providence directed the stone, and brought it with such force that it sunk into his head, notwithstanding the impudence with which his forehead was brazened. See how frail and uncertain life is, even when it thinks itself best fortified, and how quickly, how easily, and with how small a matter, the passage may be opened for life to go out and death to enter. Goliath himself has not power over the spirit to retain the spirit, Eccl. viii. 8 . Let not the strong man glory in his strength, nor the armed man in his armour. See how God resists the proud and pours contempt upon those that bid defiance to him and his people. None ever hardened his heart against God and prospered. One of the Rabbin thinks that when Goliath said to David, Come, and I will give thy flesh to the fowls of the air, he threw up his head so hastily that his helmet fell off, and so left his broad forehead a fair mark for David. To complete the execution, David drew Goliath's own sword, a two-handed weapon for David, and with it cut off his head, v. 51 . What need had David to take a sword of his own? his enemy's sword shall serve his purpose, when he has occasion for one. God is greatly glorified when his proud enemies are cut off with their own sword and he makes their own tongues to fall upon them, Ps. lxiv. 8 . David's victory over Goliath was typical of the triumphs of the son of David over Satan and all the powers of darkness, whom he spoiled, and made a show of them openly ( Col. ii. 15 ), and we through him are more than conquerors. 3. The defeat of the Philistines' army hereupon. They relied wholly upon the strength of their champion, and therefore, when they saw him slain, they did not, as Goliath had offered, throw down their arms and surrender themselves servants to Israel ( v. 9 ), but took to their heels, being wholly dispirited, and thinking it to no purpose to oppose one before whom such a mighty man had fallen: They fled ( v. 51 ), and this put life into the Israelites, who shouted and pursued them (David, it is probable, leading them on in the pursuit) even to the gates of their own cities, v. 52 . In their return from the chase they seized all the baggage, plundered the tents ( v. 53 ), and enriched themselves with the spoil. 4. David's disposal of his trophies, v. 54 . He brought the head of the Philistine to Jerusalem, to be a terror to the Jebusites, who held the strong-hold of Sion: it is probable that he carried it in triumph to other cities. His armour he laid up in his tent; only the sword was preserved behind the ephod in the tabernacle, as consecrated to God, and a memorial of the victory to his honour, ch. xxi. 9 . 5. The notice that was taken of David. Though he had been at court formerly, yet, having been for some time absent ( v. 15 ), Saul had forgotten him, being melancholy and mindless, and little thinking that his musician would have spirit enough to be his champion; and therefore, as if he had never seen him before, he asked whose son he was. Abner was a stranger to him, but brought him to Saul ( v. 57 ), and he gave a modest account of himself, v. 58 . And now he was introduced to the court with much greater advantages than before, in which he owned God's hand performing all things for him.

37. The Lord that delivered me-- It would have been natural for a youth, and especially an Oriental youth, to make a parade of his gallantry. But David's piety sank all consideration of his own prowess and ascribed the success of those achievements to the divine aid, which he felt assured would not be withheld from him in a cause which so intimately concerned the safety and honor of His people.

Saul said unto David, Go, and the Lord be with thee-- The pious language of the modest but valiant youth impressed the monarch's heart. He felt that it indicated the true military confidence for Israel, and, therefore, made up his mind, without any demur, to sanction a combat on which the fate of his kingdom depended, and with a champion supporting his interests apparently so unequal to the task.

40. brook-- wady.

bag-- or scrip for containing his daily food.

sling-- The sling consisted of a double rope with a thong, probably of leather, to receive the stone. The slinger held a second stone in his left hand. David chose five stones, as a reserve, in case the first should fail. Shepherds in the East carry a sling and stones still, for the purpose of driving away, or killing, the enemies that prowl about the flock.

42-47. the Philistine said ... said David to the Philistine-- When the two champions met, they generally made each of them a speech, and sometimes recited some verses, filled with allusions and epithets of the most opprobrious kind, hurling contempt and defiance at one another. This kind of abusive dialogue is common among the Arab combatants still. David's speech, however, presents a striking contrast to the usual strain of these invectives. It was full of pious trust, and to God he ascribed all the glory of the triumph he anticipated.

49. smote the Philistine in his forehead-- At the opening for the eyes--that was the only exposed part of his body.

51. cut off his head-- not as an evidence of the giant's death, for his slaughter had been effected in presence of the whole army, but as a trophy to be borne to Saul. The heads of slain enemies are always regarded in the East as the most welcome tokens of victory.

1. The title of this Psalm is brief in number of words, but heavy in the weight of its mysteries. "To David himself against Goliath." This battle was fought in the time of our fathers, and ye, beloved, remember it with me from Holy Scripture....David put five stones in his scrip, he hurled but one. The five Books were chosen, but unity conquered. Then, having smitten and overthrown him, he took the enemy's sword, and with it cut off his head. This our David also did, He overthrew the devil with his own weapons: and when his great ones, whom he had in his power, by means of whom he slew other souls, believe, they turn their tongues against the devil, and so Goliath's head is cut off with his own sword.

2. "Blessed be the Lord my God, who teacheth my hands for battle, my fingers for war"

(ver. 1). These are our words, if we be the Body of Christ. It seems a repetition of sentiment; "our hands for battle," and "our fingers for war," are the same. Or is there some difference between "hands" and "fingers"? Certainly both hands and fingers work. Not then without reason do we take "fingers" as put for "hands." But still in the "fingers" we recognise the division of operation, yet still a sort of unity. Behold that grace! the Apostle saith, To one, this; to another, that; "there are diversities of operations; all these worketh one and the self-same Spirit;" there is the root of unity. With these "fingers" then the Body of Christ fighteth, going forth to "war," going forth to "battle."...By works of Mercy our enemy is conquered, and we could not have works of mercy unless we had charity, and charity we could have none unless we received it by the Holy Ghost; He then "teacheth our hands for battle, and our fingers for war:" to Him rightfully do we say, "My Mercy," from whom we have also that we are merciful: "for he shall have judgment without mercy, that hath showed no mercy."

3. My Mercy and my Refuge, my Upholder and my Deliverer"

(ver. 2). Much toileth this combatant, having his flesh lusting against his spirit. Keep what thou hast. Then shalt thou have in full what thou wishest, when "death shall have been swallowed up in victory;" when this mortal body has been raised, and is changed into the condition of the angels, and rises aloft to a heavenly quality....There is life, there are good days, where nought lusteth against the spirit, where it is not said, "Fight," but "Rejoice." But who is he that lusteth for these days? Every man certainly saith, "I do." Hear what followeth. I see that thou art toiling, I see that thou art engaged in battle, and in danger; hear what followeth:..."Depart from evil, and do good:" let not the poor first weep under thee, that the poor may rejoice through thee. For what reward, since now thou art fighting? "Seek peace, and ensue it." Learn and say, "My Mercy and my Refuge, mine Upholder and my Deliverer, my Protector:" "mine Upholder," lest I fall; "my Deliverer," lest I stick; "my Protector," lest I be stricken. In all these things, in all my toil, in all my battles, in all my difficulties, in Him have I hoped, "who subdueth my people under me." Behold, our Head speaketh together with us.

4. "Lord, what is man, that Thou hast become known unto him?"

(ver. 9). "A new song" is of grace; "a new song" is of the new man; "a new song" is of the New Testament. But lest thou shouldest think that grace departeth from the law, whereas rather by grace the law is fulfilled, "upon a psaltery of ten strings will I sing unto Thee." Upon the law of ten commandments: therein may I sing to Thee; therein may I rejoice to Thee; therein may "I sing to Thee a new song;" for, "Love is the fulfilling of the law." But they who have not love may carry the psaltery, sing they cannot. Contradiction cannot make my psaltery to be silent.

8. "Who giveth salvation to kings, who redeemeth David His servant"

(ver. 10). Ye know who David is; be yourselves David. Whence "redeemeth He David His servant"? Whence redeemeth He Christ? Whence redeemeth He the Body of Christ? "From the sword of ill intent deliver me." "From the sword" is not sufficient; he addeth, "of ill intent." Without doubt there is a sword of good intent. What is the sword of good intent? That whereof the Lord saith, "I came not to send peace on earth, but a sword." For He was about to separate believers from unbelievers, sons from parents, and to sever all other ties, while the sword cut off what was diseased, but healed the members of Christ. Of good intent then is the sword twice sharpened, powerful with both edges, the Old and New Testaments, with the narration of the past and the promise of the future. That then is the sword of good intent: but the other is of ill intent, wherewith they talk vanity, for that is of good intent, wherewith God speaketh verity. For truly "the sons of men have teeth which are spears and arrows, and their tongue is a sharp sword." "From" this "sword deliver me"

Goliath. Hebrew has simply, "of David." (Haydock) --- St. Hilary thinks that the Septuagint added the rest by inspiration, (Calmet) because this was David's first exploit in war. (Worthington) --- But others pay no deference to this part of the title. The Chaldean, however, seems to allude to the same victory, (ver. 10.) and the Syriac to that which David obtained over Asaph, brother of Goliath, 1 Paralipomenon xx. 5. (Calmet) --- David prays that he may overcome the Philistines, and give thanks in Psalm xvii. (Ferrand) --- These two psalms are very much alike, and this seems to have been written after the rebels were discomfited, while the 17th expresses the sentiments of the prophet, towards the end of his life, for all his victories. (Calmet) --- Zorobabel after the defeat of Gog, (Ezechiel xxxviii.; Origen) or the Machabees; (Greek paraphrast.) or Jesus Christ might adopt these sentiments. (Holy Fathers) --- Kimchi and Goan refer the psalm to the Messias. (Calmet) --- God. Hebrew, "rock." --- Fingers. Which chose the five pebbles. He was to exert himself, and yet to acknowledge that all success came from God. (Berthier) --- He had not been trained to war, when he overcame Goliath. (Worthington)

Mercy. "All the titles of God remind us of his benefits." (St. Jerome) --- My people. After the defeat of the rebels, (Calmet) and the death of Isboseth. (Berthier) --- Hebrew may also be "peoples," as Psalm xvii, (Syriac, &c.) including them, and the various nations that were subdued by David. (Calmet) --- Conquerors are generally in confusion, while those who keep their passions under are free, 2 Corinthians iii. 17. (Berthier)

New. More excellent. (Berthier) --- Psaltery. Hebrew, "on the Nebel of ten strings," (Haydock) the chief instrument, fit for a new canticle of thanksgiving. (Worthington)

Kings. Their power cannot protect them. (Haydock) --- Hast. Several read, "wilt redeem." --- Malicious. Hebrew, "his servant from the evil sword" (Montanus) of Goliath, (Chaldean) or of Saul, (Berthier) and all his other enemies. (Haydock) --- He represents himself in the midst of danger, from the rebels. (Calmet)

1 Blessed be the Lord my strength, which teacheth my hands to war, and my fingers to fight: 2 My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. 3 Lord , what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him! 4 Man is like to vanity: his days are as a shadow that passeth away. 5 Bow thy heavens, O Lord , and come down: touch the mountains, and they shall smoke. 6 Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them. 7 Send thine hand from above; rid me, and deliver me out of great waters, from the hand of strange children; 8 Whose mouth speaketh vanity, and their right hand is a right hand of falsehood.

Here, I. David acknowledges his dependence upon God and his obligations to him, v. 1, 2 . A prayer for further mercy is fitly begun with a thanksgiving for former mercy; and when we are waiting upon God to bless us we should stir up ourselves to bless him. He gives to God the glory of two things:—

1. What he was to him: Blessed be the Lord my rock ( v. 1 ), my goodness, my fortress, v. 2 . He has in the covenant engaged himself to be so, and encouraged us, accordingly, to depend upon him; all the saints, who by faith have made him theirs, have found him not only to answer but to out do their expectations. David speaks of it here as the matter of his trust, and that which made him easy, as the matter of his triumph, and that which made him glad, and in which he gloried. See how he multiplies words to express the satisfaction he had in God and his interest in him. (1.) "He is my strength, on whom I stay, and from whom I have power both for my work and for my warfare, my rock to build on, to take shelter in." Even when we are weak we may be strong in the Lord and in the power of his might. (2.) " My goodness, not only good to me, but my chief good, in whose favour I place my felicity, and who is the author of all the goodness that is in me, and from whom comes every good and perfect gift. " (3.) " My fortress, and my high tower, in whom I think myself as safe as ever any prince thought himself in a castle or strong-hold." David had formerly sheltered himself in strong-holds at En-gedi ( 1 Sam. xxiii. 29 ), which perhaps were natural fastnesses. He had lately made himself master of the strong-hold of Zion, which was fortified by art, and he dwelt in the fort ( 2 Sam. v. 7 , 9 ), but he depends not on these. "Lord," says he, "thou art my fortress and my high tower. " The divine attributes and promises are fortifications to a believer, far exceeding those either of nature or art. (4.) My deliverer, and, as it is in the original, very emphatically, my deliverer to me, "not only a deliverer I have interest in, but who is always nigh unto me and makes all my deliverances turn to my real benefit." (5.) " My shield, to guard me against all the malignant darts that my enemies let fly at me, not only my fortress at home, but my shield abroad in the field of battle." Wherever a believer goes he carries his protection along with him. Fear not, Abram, I am thy shield.

2. What he had done for him. He was bred a shepherd, and seems not to have been designed by his parents, or himself for any thing more. But, (1.) God had made him a soldier. His hands had been used to the crook and his fingers to the harp, but God taught his hands to war and his fingers to fight, because he designed him for Israel's champion; and what God calls men to he either finds them or makes them fit for. Let the men of war give God the glory of all their military skill; the same that teaches the meanest husbandman his art teaches the greatest general his. It is a pity that any whose fingers God has taught to fight should fight against him or his kingdom among men. Those have special reason to acknowledge God with thankfulness who prove to be qualified for services which they themselves never thought of. (2.) God had made him a sovereign prince, had taught him to wield the sceptre as well as the sword, to rule as well as fight, the harder and nobler art of the two: He subdueth my people under me. The providence of God is to be acknowledged in making people subject to their prince, and so preserving the order and benefit of societies. There was a special hand of God inclining the people of Israel to be subject to David, pursuant to the promise God had made him; and it was typical of that great act of divine grace, the bringing of souls into subjection to the Lord Jesus and making them willing in the day of his power.

II. He admires God's condescension to man and to himself in particular ( v. 3, 4 ): " Lord, what is man, what a poor little thing is he, that thou takest knowledge of him, that thou makest account of him, that he falls so much under thy cognizance and care, and that thou hast such a tender regard to any of that mean and worthless race as thou hast had to me!" Considering the many disgraces which the human nature lies under, we have reason to admire the honours God has put upon mankind in general (the saints especially, some in a particular manner, as David) and upon the Messiah (to whom those words are applied, Heb. ii. 6 ), who was highly exalted because he humbled himself to be found in fashion as a man, and has authority to execute judgment because he is the Son of man. A question to this purport David asked ( Ps. viii. 4 ), and he illustrated the wonder by the consideration of the great dignity God has placed man in ( Ps. viii. 5 ), Thou hast crowned him with glory and honour. Here he illustrates it by the consideration of the meanness and mortality of man, notwithstanding the dignity put upon him ( v. 4 ): Man is like to vanity; so frail is he, so weak, so helpless, compassed about with so many infirmities, and his continuance here so very short and uncertain, that he is as like as may be to vanity itself. Nay, he is vanity, he is so at his best estate. His days have little substance in them, considering how many of the thoughts and cares of an immortal soul are employed about a poor dying body; they are as a shadow, dark and flitting, transitory and finishing with the sun, and, when that sets, resolving itself into all shadow. They are as a shadow that passeth away, and there is no loss of it. David puts himself into the number of those that are thus mean and despicable.

9 I will sing a new song unto thee, O God: upon a psaltery and an instrument of ten strings will I sing praises unto thee. 10 It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword. 11 Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood: 12 That our sons may be as plants grown up in their youth; that our daughters may be as corner stones, polished after the similitude of a palace: 13 That our garners may be full, affording all manner of store: that our sheep may bring forth thousands and ten thousands in our streets: 14 That our oxen may be strong to labour; that there be no breaking in, nor going out; that there be no complaining in our streets. 15 Happy is that people, that is in such a case: yea, happy is that people, whose God is the Lord .

The method is the same in this latter part of the psalm as in the former; David first gives glory to God and then begs mercy from him.

I. He praises God for the experiences he had had of his goodness to him and the encouragements he had to expect further mercy from him, v. 9, 10 . In the midst of his complaints concerning the power and treachery of his enemies, here is a holy exultation in his God: I will sing a new song to thee, O God! a song of praise for new mercies, for those compassions that are new every morning. Fresh favours call for fresh returns of thanks; nay, we must praise God for the mercies we hope for by his promise as well as those we have received by his providence, 2 Chron. xx. 20, 21 . He will join music with his songs of praise, to express and excite his holy joy in God; he will praise God upon a psaltery of ten strings, in the best manner, thinking all little enough to set forth the praises of God. He tells us what this new song shall be ( v. 10 ): It is he that giveth salvation unto kings. This intimates, 1. That great kings cannot save themselves without him. Kings have their life-guards, and have armies at command, and all the means of safety that can be devised; but, after all, it is God that gives them their salvation, and secures them by those means, which he could do, if there were occasion, without them, Ps. xxxiii. 16 . Kings are the protectors of their people, but it is God that is their protector. How much service do they owe him then with their power who gives them all their salvations! 2. That good kings, who are his ministers for the good of their subjects, shall be protected and saved by him. He has engaged to give salvation to those kings that are his subjects and rule for him; witness the great things he had done for David his servant, whom he had many a time delivered from the hurtful sword, to which Saul's malice, and his own zeal for the service of his country, had often exposed him. This may refer to Christ the Son of David, and then it is a new song indeed, a New-Testament song. God delivered him from the hurtful sword, upheld him as his servant, and brought him off a conqueror over all the powers of darkness, Isa. xlii. 1 ; xlix. 8 . To him he gave salvation, not for himself only, but for us, raising him up to be a horn of salvation.

II. He prays for the continuance of God's favour.

1. That he might be delivered from the public enemies, v. 11 . Here he repeats his prayer and plea, v. 7, 8 . His persecutors were still of the same character, false and perfidious, and who would certainly over-reach an honest man and be too hard for him: "Therefore, Lord, do thou deliver me from them, for they are a strange sort of people."

2. That he might see the public peace and prosperity: "Lord, let us have victory, that we may have quietness, which we shall never have while our enemies have it in their power to do us mischief." David, as a king, here expresses the earnest desire he had of the welfare of his people, wherein he was a type of Christ, who provides effectually for the good of his chosen. We have here,

(1.) The particular instances of that public prosperity which David desired for his people. [1.] A hopeful progeny ( v. 12 ): " That our sons and our daughters may be in all respects such as we could wish." He means not those only of his own family, but those of his subjects, that are the seed of the next generation. It adds much to the comfort and happiness of parents in this world to see their children promising and likely to do well. First, It is pleasant to see our sons as plants grown up in their youth, as olive-plants ( Ps. cxxviii. 3 ), the planting of the Lord ( Isa. lxi. 3 ),—to see them as plants, not as weeds, not as thorns,—to see them as plants growing great, not withered and blasted,—to see them of a healthful constitution, a quick capacity, a towardly disposition, and especially of a pious inclination, likely to bring forth fruit unto God in their day,—to see them in their youth, their growing time, increasing in every thing that is good, growing wiser and better, till they grow strong in spirit. Secondly, It is no less desirable to see our daughters as corner-stones, or corner-pillars, polished after the similitude of a palace, or temple. By daughters families are united and connected, to their mutual strength, as the parts of a building are by the corner-stones; and when they are graceful and beautiful both in body and mind they are then polished after the similitude of a nice and curious structure. When we see our daughters well-established and stayed with wisdom and discretion, as corner-stones are fastened in the building,—when we see them by faith united to Christ, as the chief corner-stone, adorned with the graces of God's Spirit, which are the polishing of that which is naturally rough, and become women professing godliness, —when we see them purified and consecrated to God as living temples, we think ourselves happy in them. [2.] Great plenty. Numerous families increase the care, perhaps more than the comfort, where there is not sufficient for their maintenance; and therefore he prays for a growing estate with a growing family. First, That their store-houses might be well-replenished with the fruits and products of the earth: That our garners may be full, like those of the good householder, who brings out of them things new and old (those things that are best new he has in that state, those that are best when they are kept he has in that state),—that we may have in them all manner of stores, for ourselves and our friends,—that, living plentifully, we may live not luxuriously, for then we abuse our plenty, but cheerfully and usefully,—that, having abundance, we may be thankful to God, generous to our friends, and charitable to the poor; otherwise, what profit is it to have our garners full? Jam. v. 3 . Secondly, That their flocks might greatly increase: That our sheep may bring forth thousands, and ten thousands, in our folds. Much of the wealth of their country consisted in their flocks ( Prov. xxvii. 26 ), and this is the case with ours too, else wool would not be, as it is, a staple commodity. The increase of our cattle is a blessing in which God is to be acknowledged. Thirdly, That their beasts designed for service might be fit for it: That our oxen may be strong to labour in the plough, that they may be fat and fleshy (so some), in good working case. We were none of us made to be idle, and therefore we should pray for bodily health, not that we may be easy and take our pleasures, but that we may be strong to labour, that we may do the work of our place and day, else we are worse than the beasts; for when they are strong it is for labour. [3.] An uninterrupted peace. First, That there be no war, no breaking in of invaders, no going out of deserters. "Let not our enemies break in upon us; let us not have occasion to march out against them." War brings with it abundance of mischiefs, whether it be offensive or defensive. Secondly, That there be no oppression nor faction— no complaining in our streets, that the people may have no cause to complain either of their government or of one another, nor may be so peevish as to complain without cause. It is desirable thus to dwell in quiet habitations.

(2.) His reflection upon this description of the prosperity of the nation, which he so much desired ( v. 15 ): Happy are the people that are in such a case (but it is seldom so, and never long so), yea, happy are the people whose God is the Lord. The relation of a people to God as theirs is here spoken of either, [1.] As that which is the fountain whence all those blessings flow. Happy are the Israelites if they faithfully adhere to the Lord as their God, for they may expect to be in such a case. National piety commonly brings national prosperity; for nations as such, in their national capacity, are capable of rewards and punishments only in this life. Or, [2.] As that which is abundantly preferable to all these enjoyments. The psalmist began to say, as most do, Happy are the people that are in such a case; those are blessed that prosper in the world. But he immediately corrects himself: Yea, rather, happy are the people whose God is the Lord, who have his favour, and love, and grace, according to the tenour of the covenant, though they have not abundance of this world's goods. As all this, and much more, cannot make us happy, unless the Lord be our God, so, if he be, the want of this, the loss of this, nay, the reverse of this, cannot make us miserable.

And He entered again into the synagogue; and there was a man there which had a withered hand.2. And they watched Him, whether He would heal him on the sabbath day; that they might accuse Him.3. And He saith unto the man which had the withered hand, "Stand forth."4. And He saith unto them, "Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill?" But they held their peace.5. And when He had looked round about on them with anger, being grieved for the hardness of their hearts, He saith unto the man, "Stretch forth thine hand." And he stretched it out: and his hand was restored whole as the other.

After confounding the Jews, who had blamed His disciples, for pulling the ears of corn on the sabbath day, by the example of David, the Lord now further bringing them to the truth, works a miracle on the sabbath; shewing that, if it is a pious deed to work miracles on the sabbath for the health of men, it is not wrong to do on the sabbath thing necessary for the body.

He says therefore, "And He entered again into the synagogue; and there was a man there which had a withered hand. And they watched Him, whether He would heal him on the sabbath-day; that they might accuse Him."

For, since He had defended the breaking of the sabbath, which they objected to His disciples, by an approved example, now they wish, by watching Him, to calumniate Himself, that they might accuse Him of a transgression, if He cured on the sabbath, of cruelty or of folly, if He refused. It goes on: "And He saith unto the man which had the withered hand, Stand in the midst."

, Vict. Ant. e Cat. in Marc., see Chrys, Hom. in Matt., 40: He placed him in the midst, that they might be frightened at the sight, and on seeing Him compassionate him, and lay aside their malice.

And anticipating the calumny of the Jews, which they had prepared for Him, He accused them of violating the precepts of the law, by a wrong interpretation. Wherefore there follows: "And He saith unto them, Is it lawful to do good on the sabbath-day, or to do evil?"

And this He asks, because they thought that on the sabbath they were to rest even from good works, whilst the law commands to abstain from bad, saying, "Ye shall do no servile work therein;" [ Lev 23:7 ] that is, sin: for "Whosoever committeth sin is the servant of sin." [ John 8:34 ]

What He first says, "to do good on the sabbath-day or to do evil," is the same as what He afterwards adds, "to save a life or to lose it;" that is, to cure a man or not. Not that God, Who is in the highest degree good, can be the author of perdition to us, but that His not saving is in the language of Scripture to destroy.

but if it be asked, wherefore the Lord, being about to cure the body, asked about the saving of the soul, let him understand either that in the common way of Scripture the soul is put for the man; as it is said, "All the souls that came out of the loins of Jacob;" [ Exod 1:5 ] or because He did those miracles for the saving of a soul, or because the healing itself of the hand signified the saving of the soul.

But some one may wonder how Matthew could have said, that they themselves asked the Lord, if it was lawful to heal on the sabbath-day; when Mark rather relates that they were asked by our Lord, "Is it lawful to do good on the sabbath-day, or to do evil?"

Therefore we must understand that they first asked the Lord, if it was lawful to heal on the sabbath-day, then that understanding their thoughts, and that they were seeking an opportunity to accuse Him, He placed in the middle him whom He was about to cure, and put those questions, which Mark and Luke relate. We must then suppose, that when they were silent, He propounded the parable of the sheep, and concluded, that it was lawful to do good on the sabbath-day. It goes on: "But they were silent."

, Vict. Ant. e Cat. in Marc.: For they knew that He would certainly cure him. It goes on: "And looking round about upon them with anger."

His looking round upon them in anger, and being saddened at the blindness of their hearts, is fitting for His humanity, which He deigned to take upon Himself for us. He connects the working of the miracle with a word, which proves that the man is cured by His voice alone.

It follow therefore, "And he stretched it out, and his hand was restored." Answering by all these things for His disciples, and at the same time shewing that His life is above the law.

But mystically, the man with a withered hand shews the human race, dried up as to its fruitfulness in good works, but now cured by the mercy of the Lord; the hand of man, which in our first parent had been dried up when he plucked the fruit of the forbidden tree, through the grace of the Redeemer, Who stretched His guiltless hands on the tree of the cross, has been restored to health by the juices of good works.

Well too was it in the synagogue that the hand was withered; for where the gift of knowledge is greater, there also the danger of inexcusable guilt is greater.

Or else it means the avaricious, who, being able to give had rather receive, and love robbery rather than making gifts. And they are commanded to stretch forth their hands, that is, "let him that stole steal no more, but rather let him labour, working with his hand the thing which is good, that he may have to give to him that needeth." [ Eph 4:28 ]

Or, he had his right hand withered, who does not the works which belong to the right side; for from the time that our hand is employed in forbidden deeds, from that time it is withered to the working of good. But it will be restored whenever it stands firm in virtue; wherefore Christ saith, "Arise," that is, from sin, "and stand in the midst;" that thus it may stretch itself forth neither too little nor too much.

And the Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him.7. But Jesus withdrew Himself with His disciples to the sea: and a great multitude from Galilee followed Him, and from Judaea,8. And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things He did, came unto Him.9. And He spake to His disciples, that a small ship should wait on Him, because of the multitude, lest they should throng Him.10. For He had healed many; insomuch that they pressed upon Him for to touch Him, as many as had plagues.11. And unclean spirits, when they saw Him, fell down before Him, and cried, saying, "Thou art the Son of God."12. And He straitly charged them that they should not make Him known.

The Pharisees, thinking it a crime that at the word of the Lord the hand which was diseased was restored to a sound state, agreed to make a pretext of the words spoken by our Saviour. Wherefore it is said, "And the Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him."

As if every one amongst them did not greater things on the sabbath day, carrying food, reaching forth a cup, and whatever else is necessary for meals. Neither could He, Who said and it was done, be convicted of toiling on the sabbath day.

But the soldiers of Herod the king are called Herodians, because a certain new heresy had sprung up, which asserted that Herod was the Christ. For the prophecy of Jacob intimated that when the princes of Judah failed then Christ should come; because therefore in the time of Herod none of the Jewish princes remained, and he, an alien, was the sole ruler, some thought that he was the Christ, and set on foot this heresy. These, therefore, were with the Pharisees trying to kill Christ.

Or else he calls Herodians the servants of Herod the Tetrarch, who on account of the hatred which their lord had for John, pursued with treachery and hate the Saviour also, Whom John preached.

It goes on, "But Jesus withdrew Himself with His disciples to the sea;" He fled from their treachery, because the hour of His passion had not yet come, and no place away from Jerusalem was proper for His Passion. By which also He gave an example to His disciples, when they suffer persecution in one city, to flee to another.

At the same time again, He goes away, that by quitting the ungrateful He might do good to more, "for many followed Him, and He healed them."

For there follows, "And a great multitude from Galilee, etc." Syrians and Sidonians, being foreigners, receive benefit from Christ; but His kindred the Jews persecute Him: thus there is no profit in relationship, if there be not a similarity in goodness.

For the strangers followed Him, because they saw the works of His powers, and in order to hear the words of His teaching. But the Jews, induced solely by their opinion of His powers, in a vast multitude come to hear Him, and to beg for His aiding health. Wherefore there follows, "And He spake to His disciples, that they should wait, etc."

Consider then how He hid His glory, for He begs for a little ship, lest the crowd should hurt Him, so that entering into it, He might remain unharmed. It follows, "As many as had scourges, etc." But he means by scourges, diseases, for God scourges us, as a father does His children.

Both therefore fell down before the Lord, those who had the plagues of bodily diseases, and those who were vexed by unclean spirits. The sick did this simply with the intention of obtaining health, but the demoniacs, or rather the devils within them, because under the mastery of a fear of God they were compelled not only to fall down before Him but also to praise His majesty. Wherefore it goes on, "And they cried out, saying, Thou art the Son of God."

And here we must wonder at the blindness of the Arians, who, after the glory of His resurrection, deny the Son of God, Whom the devils confess to be the Son of God, though still clothed with human flesh. There follows, "And He straitly charged them, that they should not make Him known."

But not only devils, but persons healed by Christ, and even Apostles, are ordered to be silent concerning Him before the Passion, lest by the preaching of the majesty of His Divinity, the economy of His Passion should be retarded. But allegorically, in the Lord’s coming out of the synagogue, and then retiring to the sea, He prefigured the salvation of the Gentiles, to whom He deigned to come through their faith, having quitted the Jews on account of their perfidy.

For the nations, driven about in divers by-paths of error, are fitly compared to the unstable sea. (ed. note: see Cyprian, Ep. 63, also Augustine, City of God, Book 20, 16)

Again, a great crowd from various provinces followed Him, because He has received with kindness many nations, who came to Him through the preaching of the Apostles. But the ship waiting upon the Lord in the sea is the Church, collected from amongst the nations; and He goes into it lest the crowd should throng Him, because flying from the troubled minds of carnal persons, He delights to come to those who despise the glory of this world, and to dwell within them.

Further, there is a difference between thronging the Lord, and touching Him; for they throng Him, when by carnal thoughts and deeds they trouble peace, in which truth dwells; but he touches Him, who by faith and love has received Him into his heart; wherefore those who touched Him are said to have been saved.

Morally again, the Herodians, that is, persons who love the lusts of the flesh, wish to slay Christ. For the meaning of Herod is, ’of skin’ (ed. note: pelliceus, see Hier. de Nom. Hebr.). But those who quit their country, that is, a carnal mode of living, follow Christ, and their plagues are healed, that is, the sins which wound their conscience. But Jesus in us is our reason, which commands that our vessel, that is, our body, should serve Him, lest the troubles of worldly affairs should press upon our reason.

He entered again into the synagogue, viz. of Capharnaum. The man was there either, of course, on account of the sabbath, or to be cured by Jesus Christ.

A difficulty here arises, how to reconcile St. Mark with St. Matthew. St. Mark puts the words into the mouth of Jesus Christ: Is it lawful? When St. Matthew says, that they interrogated him: Is it lawful? To cut the knot of this apparent difficulty, we must understand that they first put the question to our Lord, whether it was lawful to heal on the sabbath-day or not: and that Jesus understanding their thoughts, that they wished to have some grounds of accusation against him, placed the sick man in the midst of them, and said what St. Mark here relates of him: Is it lawful to do good on the sabbath-day, or to do evil? (St. Augustine)

CHAPTER 3

1 Christ healeth the withered hand, 10 and many other infirmities: 11 rebuketh the unclean spirits: 13 chooseth his twelve apostles: 22 convinceth the blasphemy of casting out devils by Beelzebub: 31 and sheweth who are his brother, sister, and mother.

Ver. 4. And He saith to them, Is it lawful to do good on the Sabbath-days, or to do evil? to save life, or to destroy? But they held their peace. The translator reads άπολέσαι, that is, to destroy. We now read α̉ποκτει̃ναι, i.e, to kill. But to destroy is better. For the Gospel is speaking of a maimed person, who had a withered hand, not of one who was dead. With reference to healing this maimed person, the Scribes had proposed a doubt or scruple, Is it lawful to heal on the Sabbath-days? Christ resolved this doubt by means of another question, not dubious, but plain, Is it lawful to do well on the Sabbath, or to do evil; to save a soul, or to destroy it? (Vulg.). A soul, i.e., a man, says S. Augustine. The meaning is, if any one should not succour or do a kindness to one who is sick or heavily afflicted, like this maimed man, on the Sabbath, when he is able to do it, as I, Christ, am able, he does him an injury; for he refuses him the help which is due to him by the law of love. In a similar sense S. Augustine says, "If thou hast not fed the hungry, thou hast killed him," because thou hast allowed him to die of hunger. In like manner, if thou hast not delivered him who was about to be killed by a robber, when thou mightest have done so, thou hast slain him; for his death will be reckoned to thee by God for guilt and punishment, in exactly the same manner as if thou hadst killed him thyself. Christ, therefore, signifies that not to do good on the Sabbath to a sick person, when thou art able, is to do him evil. But it is never lawful to do evil. Therefore it is always lawful to do good to such persons, even on the Sabbath. For the Sabbath is devoted to God and good works. And thus it is a more grievous sin to do evil on the Sabbath than upon other days. For by this means the sanctity of the Sabbath is violated, even as by doing good upon it it is the better kept and hallowed.

Ver. 5. And looking round upon them with anger. Being angry at their unbelief, says the Interlinear, showing by His countenance that He was wroth with the blind, and obstinate, and perverse minds of the Scribes, in that they ascribed Christ's miracles of goodness, which He wrought upon the Sabbath, to a breach of the law enjoining the observance of that day. From hence it is plain that there was in Christ real anger, sorrow, and the rest of the passions and affections, as they exist in other men, only subject to reason. Wherefore anger was in Him a whetstone of virtue. "Anger," says Franc. Lucas, "is in us a passion; in Christ it was, as it were, an action. It arises spontaneously in us; by Christ it was stirred up in Himself. When it has arisen in us, it disturbs the other faculties of the body and mind, nor can it be repressed at our own pleasure; but when stirred up in Christ, it acts as He wills it to act, it disturbs nothing,in fine, it ceases when He wills it to cease."

This is what S. Leo (Epist. 11) says, "The bodily senses were vigorous in Christ without the law of sin; and the reality of His affections was governed by His soul and deity."

Lactantius says (lib. de Ira Dei ex Posidon.), "Anger is the lust of punishing him by whom you think yourself to have been injured." Wherefore anger in other men springs from self-love; but in Christ it sprang from love of God, because He loved God perfectly. Hence He was infinitely grieved and angry at offences against God by reason of sin, and committed by sinners, wishing to compensate for those offences by punishing or correcting sinners and unbelievers. Wherefore Christ's anger was zeal, or seasoned with zeal, even as in the angels and the blessed it is not anger but zeal. (See S. Thomas, 3 p. q. art 9.)

Being grieved at the blindness, Syriac, hardness or callousness, of their hearts. Grieved, Gr. συλλυπούμενος, i.e., condoling with and commiserating them, because, being blinded and hardened by envy and hatred, they would not acknowledge Him to be the Messiah, but spake evil of His kindness to the sick upon the Sabbath-days. It is meant, therefore, that the anger of Jesus did not proceed from the desire of vengeance, but was mingled with pity; and that Jesus was angry with sin, but sorry for sinners, insomuch as He loved them, and strove to save them. Lastly, all such anger is mingled with sorrow; for he that is angry grieves for the evil at which he is angry. Thus the sorrow for the evil causes and sharpens anger, that it may strive to remove the evil at which it is grieved.

Ver. 9. That a little ship should wait upon Him. Gr. προσκαρτερη̃, i.e., should be close at hand, that He might betake Himself to it when the multitude pressed upon Him.

1 And he entered again into the synagogue; and there was a man there which had a withered hand. 2 And they watched him, whether he would heal him on the sabbath day; that they might accuse him. 3 And he saith unto the man which had the withered hand, Stand forth. 4 And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace. 5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. 6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. 7 But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judæa, 8 And from Jerusalem, and from Idumæa, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. 9 And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. 10 For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. 11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. 12 And he straitly charged them that they should not make him known.

Here, as before, we have our Lord Jesus busy at work in the synagogue first, and then by the sea side; to teach us that his presence should not be confined either to the one or to the other, but, wherever any are gathered together in his name, whether in the synagogue or any where else, there is he in the midst of them. In every place where he records his name, he will meet his people, and bless them; it is his will that men pray every where. Now here we have some account of what he did.

I. When he entered again into the synagogue, he improved the opportunity he had there, of doing good, and having, no doubt, preached a sermon there, he wrought a miracle for the confirmation of it, or at least for the confirmation of this truth—that it is lawful to do good on the sabbath day. We had the narrative, Matt. xii. 9 .

1. The patient's case was piteous; he had a withered hand, by which he was disabled to work for his living; and those that are so, are the most proper objects of charity; let those be helped that cannot help themselves.

2. The spectators were very unkind, both to the patient and to the Physician; instead of interceding for a poor neighbour, they did what they could to hinder his cure: for they intimated that if Christ cured him now on the sabbath day, they would accuse him as a Sabbath breaker. It had been very unreasonable, if they should have opposed a physician or surgeon in helping any poor body in misery, by ordinary methods; but much more absurd was it to oppose him that cured without any labour, but by a word's speaking.

3. Christ dealt very fairly with the spectators, and dealt with them first, if possible to prevent the offence.

(1.) He laboured to convince their judgment. He bade the man stand forth ( v. 3 ), that by the sight of him they might be moved with compassion toward him, and might not, for shame, account his cure a crime. And then he appeals to their own consciences; though the thing speaks itself, yet he is pleased to speak it; " Is it lawful to do good on the sabbath days, as I design to do, or to do evil, as you design to do? Whether is better, to save life or to kill? " What fairer question could be put? And yet, because they saw it would turn against them, they held their peace. Note, Those are obstinate indeed in their infidelity, who, when they can say nothing against a truth, will say nothing to it; and, when they cannot resist, yet will not yield.

(2.) When they rebelled against the light, he lamented their stubbornness ( v. 5 ); He looked round about on them with anger, being grieved for the hardness of their hearts. The sin he had an eye to, was, the hardness of their hearts, their insensibleness of the evidence of his miracles, and their inflexible resolution to persist in unbelief. We hear what is said amiss, and see what is done amiss; but Christ looks at the root of bitterness in the heart, the blindness and hardness of that. Observe, [1.] How he was provoked by the sin; he looked round upon them; for they were so many, and had so placed themselves, that they surrounded him: and he looked with anger; his anger, it is probable, appeared in his countenance; his anger was, like God's, without the least perturbation to himself, but not without great provocation from us. Note, The sin of sinners is very displeasing to Jesus Christ; and the way to be angry, and not to sin, is it be angry, as Christ was, at nothing but sin. Let hard-hearted sinners tremble to think of the anger with which he will look round upon them shortly, when the great day of his wrath comes. [2.] How he pitied the sinners; he was grieved for the hardness of their hearts; as God was grieved forty years for the hardness of the hearts of their fathers in the wilderness. Note, It is a great grief to our Lord Jesus, to see sinners bent upon their own ruin, and obstinately set against the methods of their conviction and recovery, for he would not that any should perish. This is a good reason why the hardness of our own hearts and of the hearts of others, should be a grief to us.

4. Christ dealt very kindly with the patient; he bade him stretch forth his hand, and it was immediately restored. Now, (1.) Christ has hereby taught us to go on with resolution in the way of our duty, how violent soever the opposition is, that we meet with in it. We must deny ourselves sometimes in our ease, pleasure, and convenience, rather than give offence even to those who causelessly take it; but we must not deny ourselves the satisfaction of serving God, and doing good, though offence may unjustly be taken at it. None could be more tender of giving offence than Christ; yet, rather than send this poor man away uncured, he would venture offending all the scribes and Pharisees that compassed him about. (2.) He hath hereby given us a specimen of the cures wrought by his grace upon poor souls; our hands are spiritually withered, the powers of our souls weakened by sin, and disabled for that which is good. The great healing day is the sabbath, and the healing place the synagogue; the healing power is that of Christ. The gospel command is like this recorded here; and the command is rational and just; though our hands are withered, and we cannot of ourselves stretch them forth, we must attempt it, must, as well as we can, lift them up to God in prayer, lay hold on Christ and eternal life, and employ them in good works; and if we do our endeavour, power goes along with the word of Christ, he effects the cure. Though our hands be withered, yet, if we will not offer to stretch them out, it is our own fault that we are not healed; but if we do, and are healed, Christ and his power and grace must have all the glory.

5. The enemies of Christ dealt very barbarously with him. Such a work of mercy should have engaged their love to him, and such a work of wonder their faith in him. But, instead of that, the Pharisees, who pretended to be oracles in the church, and the Herodians, who pretended to be the supporters of the state, though of opposite interests one to another, took counsel together against him, how they might destroy him. Note, They that suffer for doing good, do but suffer as their Master did.

II. When he withdrew to the sea, he did good there. While his enemies sought to destroy him, he quitted the place; to teach us in troublous times to shift for our own safety; but see here,

1. How he was followed into his retirement. When some had such an enmity to him, that they drove him out of their country, others had such a value for him, that they followed him wherever he went; and the enmity of their leaders to Christ did not cool their respect to him. Great multitudes followed him from all parts of the nation; as far north, as from Galilee; as far south, as from Judea and Jerusalem; nay, and from Idumea; as far east, as from beyond Jordan; and west, as from about Tyre and Sidon, v. 7, 8 . Observe, (1.) What induced them to follow him; it was the report they heard of the great things he did for all that applied themselves to him; some wished to see one that had done such great things, and others hoped he would do great things for them. Note, The consideration of the great things Christ has done, should engage us to come to him. (2.) What they followed him for ( v. 10 ); They pressed upon him, to touch him, as many as had plagues. Diseases are here called plagues, mastigas — corrections, chastisements; so they are designed to be, to make us smart for our sins, that thereby we may be made sorry for them, and may be warned not to return to them. Those that were under these scourgings came to Jesus; this is the errand on which sickness is sent, to quicken us to enquire after Christ, and apply ourselves to him as our Physician. They pressed upon him, each striving which should get nearest to him, and which should be first served. They fell down before him (so Dr. Hammond), as petitioners for his favour; they desired leave but to touch him, having faith to be healed, not only by his touching them, but by their touching him; which no doubt they had many instances of. (3.) What provision he made to be ready to attend them ( v. 9 ); He spoke to his disciples, who were fishermen, and had fisher-boats at command, that a small ship should constantly wait on him, to carry him from place to place on the same coast; that, when he had despatched the necessary business he had to do in one place, he might easily remove to another, where his presence was requisite, without pressing through the crowds of people that followed him for curiosity. Wise men, as much as they can, decline a crowd.